I would first like to apologize for my delay in getting my post up and responding to others posts due to the fact that I have been under the weather and my family members have caught the flu bug that has been going around. I have also been dealing with a very trying time of spiritual transition in some personal matters that has required me to seek God in a new way through individual and collective prayer regarding additional direction that I am seeking him to provide me with.
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices.
In looking at the Litghthouse Trails’ article and developing a WQ response to the content of the article, I was amazed at the Scriptures used by Yungen to justify and support his points that Contemplative Prayer is connected to New Age and Eastern Religions and the Occult, and that Contemplative Prayer should not be used and is somehow problematic and of the occult. Yungen’s statement that “What would these martyrs of the faith say to us if they could speak our current western practice of intermingling Christianity with Eastern religion and the occult? The Bible warns against such mixture: 1 Corinthians 10:21, 22 “You cannot drink the cup of the Lord, and the cup of devils; you cannot be partakers of the Lord’s table and of the table of devils.” I believe that 1 Corinthians 10:21,22 is a true biblical statement, but I feel that Yungen is using this Scripture to validate his view that Contemplative Prayer and the Contemplative Movement is founded on a false premise and somehow of the devil. Paul in 1 Thessalonians 5:17 tells the Church in Thessalonica to “pray without ceasing.” He does not instruct what is to be prayed nor does he indicate that seeking God through saying “Jesus” or “Father” is improper. Another Scripture that comes to mind is Romans 8:25-27 where Paul states that “But if we hope for what we do not yet have, we wait for it patiently. In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us with groans that words cannot express. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will.” This Scripture says to me that even the groans made in prayer can be understood by the Spirit, which leads me to believe that Contemplative Prayer can be done with groans that only the Spirit can understand, but don’t have to be calling forth an occult act or deny Christ in some manner.
In looking at this perspective from Church Tradition, the Desert Fathers and Mothers escaped to remote places and lived in community based upon faith and a life of prayer and other spiritual disciplines that helped them to commune and better hear the Holy Spirit in the direction of their spiritual lives. Yungen draws a similarity to Christian Contemplative Prayer and Eastern Religion practices in stating that meditation, chanting mantras, body disciplines, guided imagery, religious mysticism are all part of the New Age and Eastern practices, but just because there a practices that may be similar, does that mean that one gets credit to the discredit of the other who may be using a similar practice to commune with God? When Jesus is in the Garden of Gethsemane praying and meditating to the Father and having a conversation regarding his next steps, is this a New Age or Eastern practice? While he is bowed down with his head in prayer, is he practicing a body discipline, or speaking to his Father as a chanting mantra? I don’t fully understand Yungen’s point where he takes a Church Tradition and discredits it as copying an Eastern Religion practice, even if there are similarities between the two. A Muslim and a Christian both practice prayer but in different ways. If both get down on their knees, bow their heads, and pray, is the Christian copying the Muslim or is the Muslim copying the Christian?
In looking at Reason as a part of the WQ for Yungen and Edwards’ references to Eastern Mystical practices, one might focus on the multitude of authors and techniques that Yungen focuses on in presenting his points that Contemplative Prayer is the same as Eastern Mystical practices. He sites to Thomas Keating, Henri Nouwen, Tilden Edwards and other writers indicating who he states indicate that practicing such disciplines as silence, appropriate body posture and emptying the mind through repetition of prayer that one can draw closer to God using techniques of mystics incorporated by all of the great world religions. What if there are similarities but the outcome is to hear God’s voice clearly? Do the similarities make one right and the other wrong? When Elijah was in the cave and heard the still small voice of God in silence, was he using an Eastern mystical practice or just trying to hear God’s voice to get further direction for his journey? A question that keeps plaguing me in looking at Yungen’s article is that who gets to decide what the right or wrong way is to hear from God through prayer? Is there only one way to pray? I don’t believe that using a non-Christian means to achieve a Christian end is proper or should be promoted, but I am confused as to who sets the Christian prayer instructions other than God and his Word?
In looking at my own Personal Experience in Contemplative Prayer, I have gotten so much out of this practice and feel a sense of talking with God through the Holy Spirit in ways that always provide me with peace and comfort, and at no time have I ever thought that I was practicing Eastern mysticism or chanting in an occult fashion to hear from God. I am amazed at how Contemplative Prayer provides me with a sense of peace and connection with God when I am silent, centered and sit still listening for his voice while I am alone, and also at times when I am with others trying to hear what the Holy Spirit is directing or manifesting in a particular situation. It is many times after I have sinned and fallen short that the love of God restores me into relationship with him through my repentance and prayer for forgiveness that I understand my weakness and dependence upon God. I am thankful for being taught Contemplative or Centering Prayer and don’t feel that this practice is occult or solely based in Eastern Religious practices, and I will continue to do it because I know that God hears me during this time and I definitely hear him and him alone.
2) Chapter 3, "How do we know? The Nature of Spiritual Experience" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
I am in agreement with Edwards’ statement that “what makes a practice Christian is not its form but its intent” because this provides ample opportunity to experience the vastness of God without the restrictions of man. The intent of a person can only be truly known by God. God knows our hearts, minds, souls and spirit in ways that no man, woman or child can know. He knows the deepest aspects of us because he created us and we are formed in his image and seek to live a life exhibiting his likeness for ourselves and others. Practicing Christianity is a daily activity that must be lived out by each Christian in the manner that they are moved to encounter God in the ways that they are uniquely made. This means that some may move toward walks in nature to commune with God, where others who are not nature enthusiasts may use daily Scripture reading and prayer to commune with God. One must be careful that the intent is always focused on God and not adherence to a practice that “seems godly or spiritual” because then it is just “practice.” Because God is vast and cannot be understood in his fullness by anyone, how can we limit the ways that we commune with him, Jesus and the Holy Spirit to only specific forms or practices? I believe that we have a duty to look into and try to experience as many spiritual disciplines as we can to open ourselves up to the presence of God in different ways (i.e. the Scripture reader should take a walk in the woods to better understand Genesis 1, and the nature reader should review and pray over Genesis 1 to better commune with God through his Word, etc.), but that the practice should never overshadow or take the place of communing with God, which is the main goal. I really liked Edwards’ statement about “practicing the presence” throughout the day. I do daily devotion but sometimes have trouble with nightly reflection, and would like to have another avenue by which I open myself to the move of God or his silence and peace during the day and not just at structured times. For as many ways as we are unique as human beings, there may be ways to commune with God, but I think that it is the intent and not the form that makes the most difference because the essential aspect and goal is to “be still and know that he is God” in whatever form that takes to best commune and be enveloped by him.
Calhoun: Part 4, "Small Group"
*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.
*Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
My K-Group process will begin on Saturday, March 8th with a 2-hour meeting as described in my prior blog on this issue. There are many individuals who are seeking to become a part of this K-Group because they long for more than just the Intercessory Prayer for 15 minutes before Bible Study or the Prayer Warriors who pray before Sunday Service. I described the K-Group to my Disciple Class on Monday and they all received it very well and many decided to sign up. I have at least 6 individuals right now who will meet on the 8th and I will be able to provide an update to this post after our Meeting on the 8th.
Thursday, February 28, 2008
Session #7, "Soul Care", (Benner & Moon text, pp. 7-77)
1) Conversion-->the WTS theological theme for Academic Year 2007-08 is described as one the three stages of spiritual formation when the disciple is maturing (p. 20). How does conversion relate, correspond, and differ from spiritual formation?
2) Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church.
Calhoun, Part 4, Memorization
Hiding God's Word in our hearts will provide many benefits and blessings. Renew your mind by cleansing and transforming the Limbic System in our brains-->memorize and meditate on a brief passage of Scripture for the next 41 days. Record your experience after one week of memorization. Recall your memorized passage in times of prayer, frustration, relaxation, and worship.
1) Conversion-->the WTS theological theme for Academic Year 2007-08 is described as one the three stages of spiritual formation when the disciple is maturing (p. 20). How does conversion relate, correspond, and differ from spiritual formation?
2) Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church.
Calhoun, Part 4, Memorization
Hiding God's Word in our hearts will provide many benefits and blessings. Renew your mind by cleansing and transforming the Limbic System in our brains-->memorize and meditate on a brief passage of Scripture for the next 41 days. Record your experience after one week of memorization. Recall your memorized passage in times of prayer, frustration, relaxation, and worship.
Wednesday, February 27, 2008
SESSION #6
My apology for not being part of the discussion for a while. This was a hard weekend for me as I had to fly to California for my uncle's funeral.. Before I left however I did read and re-read the article and would like to respond to that first, then to Calhone's as to how our group is going, but I will have to pase myself and do the Edwards book at another time.
In the article I must admit I was a little confused, the auther was quoting some of the authers that I respect, Henri Nouwen, Richard Forest, and Brennan Manning, yet at the end I tended to agree with Ray Yungen's conclusions to a point. Yes man's heart is wicked, and sinful, but I also do believe that every human being has a divine center that is an image for me an empty whole that only God can fill- No money, sex, sucess, or power, drugs, or any other substitute can fill that God hole but God. The denial of the atonment is one I have already been confunted with at my other seminary and at first this confrontation shock my faith- How can real Christians, born again seminary students or teachers not believe in the work that Jesus did on the cross for us- yet the atonment theory was being questioned and I had to come to terms that there are people who just can't believe that God is so harsh that he needed Christ's death and blood shed on the cross to atone for my sins and the sins of the world. The third one is not as it seems, chanting, repeating a word over and over again is a denial of God's nature. The tzania community shows that to be not true. They believe in a simple fraze, sung as a prayer over and over again, bring worship to God. Here is my analogy to all of you from the WEst. I am a Palestinain Arab, born in Bethelehm who grow up as a Christian in an Arab home. As a teenager, my famiy immigrated to America, and believe it or not, my family thought all American behavior, dating, freedom for boys and girls alike, going out etc, was all wrong. They tried to protect me from the American culture that surrounded our home in New Jersey. At some point, I learned a lesson, that different does not mean bad. My parents didn not at first understand the American culture and since it was different than thier way of raising children or dating, or any of the other social behaviors, since it was different, it must be bad. I see some of Evangelical Christians who have never dealt with mystism or Eastern way of doing things as being so forign that it must be bad. but different does not mean bad. Now having said all that I do want to give you all a warning, and a challenge, be wise as serpents, study hard, both God's word and the 4 ways or revelation that the methodist use, know what is truth and what is half truth. What is a lie that comes to you in sheep's clothing, yet don't be so dogmatic that you offend others of other faith. This is the day of tolerance, how do you also be gentle as doves when witnessing to others who do not believe like you do , and yet some also are seeking God? Prayer, asking for guidance, discussion with one another as we will have at retreat adn on the way there and back. More to be said, later. Thanks for listening, I am not sure I was clear, so feel free to throw questions my way. My niece at the Quaker college is studying Buddizm. I will be sharing this article with her.
Sessions #6, "Spiritual Direction" [Reflections on the Edwards text, posted by Dr. Nissley. Posts are due by 2/25 for this session.]Background: Tilden Edwards, an Episcopal priest who founded the Shalem Institute in 1979 for Spiritual Formation in Washington, D.C., and served as the Executive Director until 2000. He defines spirituality as, "It has to do with the way we probe and respond to that deepest yearning in us for the infinite, for that which is more than all the finite things that life gives us, It is, I think, part of our intrinsic human nature to have this longing for something more."Issue:
Please read the following article which critiques the contemplative spirituality from a biased perspective: http://www.lighthousetrailsresearch.com/researchpaper.pdf but the article warrants our read. The conclusions are faulty. We can discuss and process this implortant dimension of grounding spirituality in the Triune God as revealed in the 1) Scriptures, 2) Church Tradition, 3)Reason, and 4) Reflection of our personal experience. This is a variant of the Wesleyan Quadrilateral (WQ) which provides wholistic approach to doing theology. I have added some additional guardrails to keep us on the Kingdom Path and avoid crashing on the high-speed curves.
This textbook and author are foundational reference points for spiritual direction in the 21st century. Edwards provides an abundance of helpful models, terms, and tips that are invaluable. There is an issue that we need to discuss at this point in the course, which can be further elaborated upon at the Retreat and during our travels to & from. The issue is syncretism or inclusive pluralism of ideas, methods, and insights from other world religions. The Salem Institute is "the place" for training in spiritual direction, but as part of the broader "Spiritual Direction Movement", there is sometimes accomodations or inclusion of non-Christian concepts or practices. This is a blinking red light, in other words approach with caution. This has always been the case with Mystical Christianity or Spiritual Theology, which has been personified as more "emotional, touchy feely, or quishy".
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices.
2) Chapter 3, "How do we know? The Nature of Spiritual Experince" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
Calhoun: Part 4, "Small Group"*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.*Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
Tonight we met and again the question was both How was your week? and or How is it with your Soul? Members shared as they were comfortable. WE are all realizing that we are pilgrims on this journey called life, and that we are pilgrims together with one another. We are studying the Psalms and the paryer for tongiht was a trusting prayer. Members are learning to slow down and read the scripture with the prayer, Lord show me something I need to hear. There is a lot more quietness, and even silence. Much of our discussion is about imegry, How do you see God as strong? etc. The scripture was read Lectio Divinia, and the session was ended with a time or prayer, silence and a concluding prayer. Sometimes we are small, olny 4, but that is OK. More sharing happens then, and the sharing is more volunerable. we are praying for one another and for ourselves as well as for others who missed our group. PTL.
In the article I must admit I was a little confused, the auther was quoting some of the authers that I respect, Henri Nouwen, Richard Forest, and Brennan Manning, yet at the end I tended to agree with Ray Yungen's conclusions to a point. Yes man's heart is wicked, and sinful, but I also do believe that every human being has a divine center that is an image for me an empty whole that only God can fill- No money, sex, sucess, or power, drugs, or any other substitute can fill that God hole but God. The denial of the atonment is one I have already been confunted with at my other seminary and at first this confrontation shock my faith- How can real Christians, born again seminary students or teachers not believe in the work that Jesus did on the cross for us- yet the atonment theory was being questioned and I had to come to terms that there are people who just can't believe that God is so harsh that he needed Christ's death and blood shed on the cross to atone for my sins and the sins of the world. The third one is not as it seems, chanting, repeating a word over and over again is a denial of God's nature. The tzania community shows that to be not true. They believe in a simple fraze, sung as a prayer over and over again, bring worship to God. Here is my analogy to all of you from the WEst. I am a Palestinain Arab, born in Bethelehm who grow up as a Christian in an Arab home. As a teenager, my famiy immigrated to America, and believe it or not, my family thought all American behavior, dating, freedom for boys and girls alike, going out etc, was all wrong. They tried to protect me from the American culture that surrounded our home in New Jersey. At some point, I learned a lesson, that different does not mean bad. My parents didn not at first understand the American culture and since it was different than thier way of raising children or dating, or any of the other social behaviors, since it was different, it must be bad. I see some of Evangelical Christians who have never dealt with mystism or Eastern way of doing things as being so forign that it must be bad. but different does not mean bad. Now having said all that I do want to give you all a warning, and a challenge, be wise as serpents, study hard, both God's word and the 4 ways or revelation that the methodist use, know what is truth and what is half truth. What is a lie that comes to you in sheep's clothing, yet don't be so dogmatic that you offend others of other faith. This is the day of tolerance, how do you also be gentle as doves when witnessing to others who do not believe like you do , and yet some also are seeking God? Prayer, asking for guidance, discussion with one another as we will have at retreat adn on the way there and back. More to be said, later. Thanks for listening, I am not sure I was clear, so feel free to throw questions my way. My niece at the Quaker college is studying Buddizm. I will be sharing this article with her.
Sessions #6, "Spiritual Direction" [Reflections on the Edwards text, posted by Dr. Nissley. Posts are due by 2/25 for this session.]Background: Tilden Edwards, an Episcopal priest who founded the Shalem Institute in 1979 for Spiritual Formation in Washington, D.C., and served as the Executive Director until 2000. He defines spirituality as, "It has to do with the way we probe and respond to that deepest yearning in us for the infinite, for that which is more than all the finite things that life gives us, It is, I think, part of our intrinsic human nature to have this longing for something more."Issue:
Please read the following article which critiques the contemplative spirituality from a biased perspective: http://www.lighthousetrailsresearch.com/researchpaper.pdf but the article warrants our read. The conclusions are faulty. We can discuss and process this implortant dimension of grounding spirituality in the Triune God as revealed in the 1) Scriptures, 2) Church Tradition, 3)Reason, and 4) Reflection of our personal experience. This is a variant of the Wesleyan Quadrilateral (WQ) which provides wholistic approach to doing theology. I have added some additional guardrails to keep us on the Kingdom Path and avoid crashing on the high-speed curves.
This textbook and author are foundational reference points for spiritual direction in the 21st century. Edwards provides an abundance of helpful models, terms, and tips that are invaluable. There is an issue that we need to discuss at this point in the course, which can be further elaborated upon at the Retreat and during our travels to & from. The issue is syncretism or inclusive pluralism of ideas, methods, and insights from other world religions. The Salem Institute is "the place" for training in spiritual direction, but as part of the broader "Spiritual Direction Movement", there is sometimes accomodations or inclusion of non-Christian concepts or practices. This is a blinking red light, in other words approach with caution. This has always been the case with Mystical Christianity or Spiritual Theology, which has been personified as more "emotional, touchy feely, or quishy".
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices.
2) Chapter 3, "How do we know? The Nature of Spiritual Experince" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
Calhoun: Part 4, "Small Group"*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.*Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
Tonight we met and again the question was both How was your week? and or How is it with your Soul? Members shared as they were comfortable. WE are all realizing that we are pilgrims on this journey called life, and that we are pilgrims together with one another. We are studying the Psalms and the paryer for tongiht was a trusting prayer. Members are learning to slow down and read the scripture with the prayer, Lord show me something I need to hear. There is a lot more quietness, and even silence. Much of our discussion is about imegry, How do you see God as strong? etc. The scripture was read Lectio Divinia, and the session was ended with a time or prayer, silence and a concluding prayer. Sometimes we are small, olny 4, but that is OK. More sharing happens then, and the sharing is more volunerable. we are praying for one another and for ourselves as well as for others who missed our group. PTL.
Monday, February 25, 2008
"Spiritual Direction" [Reflections on the Edwards text
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices.
For guest who might be visiting our sight from time to time W Q refers to the Wesleyan Quadrilateral. Wesley used four different sources in coming to theological conclusions. The four sources are:
Scripture - the Holy Bible (Old and New Testaments)
Tradition - the two millennia history of the Christian Church
Reason - rational thinking and sensible interpretation
Experience - a Christian's personal and communal journey in Christ
In practice, at least one of the Wesleyan denominations, The United Methodist Church, asserts that “Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason. Scripture [however] is primary, revealing the Word of God ‘so far as it is necessary for our salvation.’” (The Book of Discipline of the United Methodist Church-2004, p. 77).
We cannot depute the facts that Lighthouse Trails Publishing and Ray Yungen point out concerning contemplative and centering prayer. There are similarities between contemplative prayer, New Age, Eastern Religions, and the Occult religions when it comes to praying techniques or forms. A number of proponents of contemplative prayer are Christians who have incorporated other non-Christian traditions, intentionally passing on these differing forms to other Christians for the purpose of enhancing religious experiences. It is correct to say that there are similarities between faiths when it comes to prayer style and what one is seeking after, but not necessarily a violation of what one believes theologically.
Using the WQ model one would need to examine the practice of contemplative and centering prayer first and foremost in the light of scripture. Is there anything in the practice that causes us to compromise what is said in the Word of God? How is this practice lived out tradition of the Christian faith for nearly 2000 years? Kneeling in the church to pray is something that many Christians in many churches. Catholics kneel often during worship as they say the Rosary. Pentecostals kneel at the altar, praying in tongues, and many times the uttering words that appear to be repetitive. Falling on ones knee in the presence of God is something that even Jesus did as he went to the garden and fell on his face before he went to the cross. When it comes to prayer, I think that it would be safe to say that traditionally it is an experience that has been similarily shared across denominational as well interfaith lines.
Included in our examination of the various ways in which one could pray we would need to ask if this makes sense or not? Does it fly in the face of reason or logic in terms of the rest of the process? For example, if when we are praying, our desire is to block out the “white noise” then it does not seem unreasonable make to repeated phrases that will help make that happen because it is the end result that we are after and not the means for means sake. When Jesus warned against praying repetitious prayers, I believe that what he opposed was repetition for repition sake, in other words, repetition that is void of purpose. Clearly the purpose here is to get away from the distractions so that one can better discern God's presence.
And also to be considered in the thought process is one's own personal experiences and the experiences of the faith community of which one is a part of. Is the practice disruptive? Does it compliment or enhance one’s own spiritual journey or the spiritual journey of the faith community to which one belongs? One must still at this point approach with caution as there are many things that are good for the journey but are not easily understood or grasped along the journey by those taking the journey. I’m thinking of the many things that Jesus did that disrupted the faith community of which he was a part. He healed folk on the Sabbath, and violated their rule of no working on the Sabbath. It was okay to find a lost sheep, something that they obviously did according to Jesus, but not okay heal a person’s body, soul and spirit on the Sabbath day. They missed the point, something that frequently happens even in the Christian church.
2) Chapter 3, "How do we know? The Nature of Spiritual Experience" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
I believe that this statement by Edwards further underscores my statements regarding the “utilization of Eastern Mystical Practices" using WQ. What we tend to look at and make judgments about has to do with style or what Edwards would refer to as “form” rather than substance. In this statement, Edwards is placing the main emphasis of Christian practices on the reason behind it rather than the style of it. For example, if the intent is to better know and understand God’s love for the world through the person of his Son Jesus, then it is okay to include or incorporate numerous forms of praying that will help facilitate this. which could include practicing prayer through the tradition of the yoga belief system. Including Yoga as a means of stretching, relaxing and concentration is aligned with the principles of Christian prayer so why not include it if works for you?
Calhoun: Part 4, "Small Group"*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.
We are presently working with several small groups, one is a men's ministry which meets every 3rd Saturday from 7:30 am - 9:30am, and the other is our intercessory prayer team which meets on the 3rd and 4th Sundays between the hours of 9:00am - 10:00 am. In the men's ministry meeting we are still helping the brothers to find accountability partners after the order of the David and Jonathan model. We have also come to an agreement that we need a written and stated agreement to legitimize our relationship and to make it more meaningful and we are working as a group on that. In the intercessory ministry each person understands that they are accountable to God, the undershepherd of the house and to the group as a whole. In both ministries we continue to emphasize the thought that God did not create us to walk alone. For this reason he sends us the Holy Spirit who lives in us so that he can model for us what our relationship together is to look like. He is to lead us a guides us into all truth but his role is also that of Compforter. The two groups are totally opposites. One consists of all men and the other all primarily women with the exception of myself and an occassional visit from our elder stateman, Rev. Wiley who is 85 years young. The men's group is laid back, usually open to what ever the Holy Spirit has to offer, while the other group is sort of a Martha type even when doing spiritual things like praying and reading scripture. We are however making progress in the light "spiritual friendship."
For guest who might be visiting our sight from time to time W Q refers to the Wesleyan Quadrilateral. Wesley used four different sources in coming to theological conclusions. The four sources are:
Scripture - the Holy Bible (Old and New Testaments)
Tradition - the two millennia history of the Christian Church
Reason - rational thinking and sensible interpretation
Experience - a Christian's personal and communal journey in Christ
In practice, at least one of the Wesleyan denominations, The United Methodist Church, asserts that “Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason. Scripture [however] is primary, revealing the Word of God ‘so far as it is necessary for our salvation.’” (The Book of Discipline of the United Methodist Church-2004, p. 77).
We cannot depute the facts that Lighthouse Trails Publishing and Ray Yungen point out concerning contemplative and centering prayer. There are similarities between contemplative prayer, New Age, Eastern Religions, and the Occult religions when it comes to praying techniques or forms. A number of proponents of contemplative prayer are Christians who have incorporated other non-Christian traditions, intentionally passing on these differing forms to other Christians for the purpose of enhancing religious experiences. It is correct to say that there are similarities between faiths when it comes to prayer style and what one is seeking after, but not necessarily a violation of what one believes theologically.
Using the WQ model one would need to examine the practice of contemplative and centering prayer first and foremost in the light of scripture. Is there anything in the practice that causes us to compromise what is said in the Word of God? How is this practice lived out tradition of the Christian faith for nearly 2000 years? Kneeling in the church to pray is something that many Christians in many churches. Catholics kneel often during worship as they say the Rosary. Pentecostals kneel at the altar, praying in tongues, and many times the uttering words that appear to be repetitive. Falling on ones knee in the presence of God is something that even Jesus did as he went to the garden and fell on his face before he went to the cross. When it comes to prayer, I think that it would be safe to say that traditionally it is an experience that has been similarily shared across denominational as well interfaith lines.
Included in our examination of the various ways in which one could pray we would need to ask if this makes sense or not? Does it fly in the face of reason or logic in terms of the rest of the process? For example, if when we are praying, our desire is to block out the “white noise” then it does not seem unreasonable make to repeated phrases that will help make that happen because it is the end result that we are after and not the means for means sake. When Jesus warned against praying repetitious prayers, I believe that what he opposed was repetition for repition sake, in other words, repetition that is void of purpose. Clearly the purpose here is to get away from the distractions so that one can better discern God's presence.
And also to be considered in the thought process is one's own personal experiences and the experiences of the faith community of which one is a part of. Is the practice disruptive? Does it compliment or enhance one’s own spiritual journey or the spiritual journey of the faith community to which one belongs? One must still at this point approach with caution as there are many things that are good for the journey but are not easily understood or grasped along the journey by those taking the journey. I’m thinking of the many things that Jesus did that disrupted the faith community of which he was a part. He healed folk on the Sabbath, and violated their rule of no working on the Sabbath. It was okay to find a lost sheep, something that they obviously did according to Jesus, but not okay heal a person’s body, soul and spirit on the Sabbath day. They missed the point, something that frequently happens even in the Christian church.
2) Chapter 3, "How do we know? The Nature of Spiritual Experience" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
I believe that this statement by Edwards further underscores my statements regarding the “utilization of Eastern Mystical Practices" using WQ. What we tend to look at and make judgments about has to do with style or what Edwards would refer to as “form” rather than substance. In this statement, Edwards is placing the main emphasis of Christian practices on the reason behind it rather than the style of it. For example, if the intent is to better know and understand God’s love for the world through the person of his Son Jesus, then it is okay to include or incorporate numerous forms of praying that will help facilitate this. which could include practicing prayer through the tradition of the yoga belief system. Including Yoga as a means of stretching, relaxing and concentration is aligned with the principles of Christian prayer so why not include it if works for you?
Calhoun: Part 4, "Small Group"*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.
We are presently working with several small groups, one is a men's ministry which meets every 3rd Saturday from 7:30 am - 9:30am, and the other is our intercessory prayer team which meets on the 3rd and 4th Sundays between the hours of 9:00am - 10:00 am. In the men's ministry meeting we are still helping the brothers to find accountability partners after the order of the David and Jonathan model. We have also come to an agreement that we need a written and stated agreement to legitimize our relationship and to make it more meaningful and we are working as a group on that. In the intercessory ministry each person understands that they are accountable to God, the undershepherd of the house and to the group as a whole. In both ministries we continue to emphasize the thought that God did not create us to walk alone. For this reason he sends us the Holy Spirit who lives in us so that he can model for us what our relationship together is to look like. He is to lead us a guides us into all truth but his role is also that of Compforter. The two groups are totally opposites. One consists of all men and the other all primarily women with the exception of myself and an occassional visit from our elder stateman, Rev. Wiley who is 85 years young. The men's group is laid back, usually open to what ever the Holy Spirit has to offer, while the other group is sort of a Martha type even when doing spiritual things like praying and reading scripture. We are however making progress in the light "spiritual friendship."
Spiritual Direction Session 6
1. A WQ response to LightHouse Trails’ and Edwards' perspective of utilizing Eastern Mystical practices comes from someone who finds these practices very new, at least with a title. I can honestly say that contemplative prayer is a new method for me. Now, based upon Wesleyan Quadrilateral my response is as follows…
If utilizing Eastern Mystical practices that have its foundation based in Scripture, (the Old and New Testament) and the tradition that is practiced is based upon the Scripture for the reason that God is the central focus of the practice, which leads to experiencing God then perhaps it is worth looking into. Simply put, if what we do is based on Scripture, then our traditions, our reason and our experiences will have God at the center.
I remember as a child looking at a rainbow and thinking of the children’s story of a leprechaun and the pot of gold at the end of a rainbow. There was nothing biblical but yet mystical. Now, after reading the story about Noah’s Ark and the rainbow appearing indicating the end of a flood and the beginning of a new life, I no longer looked at rainbows the same. Yes, the rainbow remained mystical but with a biblical base. The rainbow became a means of connecting with God. Explaining the rainbow to my children, I focused their attention on the ark and not the pot of gold. (tradition). The reason behind this was I wanted them to share in the mysticism that I did. I wanted them to experience cognitively the awesomeness of a God who could produce this rainbow. I sometimes wonder if we are complicating more than contemplating. Seeking the presence of God, rooted in Scripture, is our goal, everything else, I feel, is just an empty ritual.
2. To respond to the statement “I believe what makes a practice Christian is not its form but its intent.” I must respond by saying, “It depends.” In practicing meditation, it may be described as therapy— a means to relax. But if it is done as a means to center on God, then it becomes Christian therapy. When I think of crossing faith lines I look to my family. I am Baptist and my husband, children and grandson are Catholic. Their ritualistic practices are very different from the Baptist and yet, when I attend their mass, I feel the presence of God in their worship. We have different ways of arriving at the location of the same God. The relevant question for me is “what about the practice?” Interpretation of the Bible has produced many different meanings leading to many practices. Growing up in the segregated south, the Klu Klux Klan’s practices were based upon their interpretation of the Bible. They felt that they were a Christian based organization doing the will of God. Their form was shaped by superiority to all non whites and destruction to all others. They felt it was their Christian duty. “Bringing a message of hope and deliverance to white Christian America! A message of love not hate!” is the heading on one of their websites. Using this as an example, Edwards’ statement of intent does not hold water, at least for me. Overall, my response is still, “It Depends.”
If utilizing Eastern Mystical practices that have its foundation based in Scripture, (the Old and New Testament) and the tradition that is practiced is based upon the Scripture for the reason that God is the central focus of the practice, which leads to experiencing God then perhaps it is worth looking into. Simply put, if what we do is based on Scripture, then our traditions, our reason and our experiences will have God at the center.
I remember as a child looking at a rainbow and thinking of the children’s story of a leprechaun and the pot of gold at the end of a rainbow. There was nothing biblical but yet mystical. Now, after reading the story about Noah’s Ark and the rainbow appearing indicating the end of a flood and the beginning of a new life, I no longer looked at rainbows the same. Yes, the rainbow remained mystical but with a biblical base. The rainbow became a means of connecting with God. Explaining the rainbow to my children, I focused their attention on the ark and not the pot of gold. (tradition). The reason behind this was I wanted them to share in the mysticism that I did. I wanted them to experience cognitively the awesomeness of a God who could produce this rainbow. I sometimes wonder if we are complicating more than contemplating. Seeking the presence of God, rooted in Scripture, is our goal, everything else, I feel, is just an empty ritual.
2. To respond to the statement “I believe what makes a practice Christian is not its form but its intent.” I must respond by saying, “It depends.” In practicing meditation, it may be described as therapy— a means to relax. But if it is done as a means to center on God, then it becomes Christian therapy. When I think of crossing faith lines I look to my family. I am Baptist and my husband, children and grandson are Catholic. Their ritualistic practices are very different from the Baptist and yet, when I attend their mass, I feel the presence of God in their worship. We have different ways of arriving at the location of the same God. The relevant question for me is “what about the practice?” Interpretation of the Bible has produced many different meanings leading to many practices. Growing up in the segregated south, the Klu Klux Klan’s practices were based upon their interpretation of the Bible. They felt that they were a Christian based organization doing the will of God. Their form was shaped by superiority to all non whites and destruction to all others. They felt it was their Christian duty. “Bringing a message of hope and deliverance to white Christian America! A message of love not hate!” is the heading on one of their websites. Using this as an example, Edwards’ statement of intent does not hold water, at least for me. Overall, my response is still, “It Depends.”
Thursday, February 21, 2008
Buidling a Spiritual Direction Framework - Sessions 4 & 5
Chapter 1, Describe the role, substance, and place of spiritual direction in your church and life. Who nurtures this holy conversation in your life?
Within my own life up until last October, I did not have a formal spiritual director or was even aware of the necessity for spiritual direction and the magnitude of what I was missing in my spiritual walk with Christ. I have discussed with my Pastor various spiritual issues that I needed encouragement and direction regarding; however, this was infrequent and sometimes I could not fully discuss all of the issues that I wanted to discuss. In October 2007, I had my first spiritual direction one-on-one meeting with Dr. Langston Bannister that changed my entire perspective on spiritual direction and the need to have this holy conversation nurtured on a regular basis. The discussions that I have had with Dr. Bannister have changed my life and provided me with an objective outside party who listens and walks with me in my spiritual journey and listens for the Holy Spirit and its direction in my life.
I feel that spiritual direction is essential to the life of individuals and congregations, and where it is absent it should be implemented. Spiritual Direction provides me with the “now what” or “go where” or “do what” that I may not be able to hear on my own, but through spiritual direction I have another person who listens to the Holy Spirit with me.
Chapter 2, Explain the 6 components of your Theological World.
The 6 components of my Theological World are more consistent with a World 1 viewpoint of a longing for more beyond anything that ordinary living seems able to fulfill. It is this longing that first brought me to spiritual direction in the first place because what I was experiencing was not satisfying me from a spiritual standpoint and I had a yearning that there was more to have or be as it relates to my relationship with Christ. My Obsessio of separation of being abandoned is sometimes exhibited in my feeling alone or as if I am the “only one” feeling the way that I am feeling and desiring a deeper relationship that exhibits itself not in word but in action, and that sometimes I feel that there is no one else that I can talk to who would understand this yearning and why I am feeling the way that I am feeling. My state of feeling like an alien also makes me feel isolated because the congregation that I currently worship in has some individuals who feel that there is a deeper relationship and calling that should be “lived out” and not just preached or taught. There are times that I am silent or have tried to express my deeper yearnings to “walk as Jesus did” but sometimes it is left on deaf ears or not accepted. Within the Discipleship class that I teach I can feel others yearning for “living out” their faith rather than just talking about it. The Atonement component of my Theological World helps me to mediate my feelings and yearnings with action in the World and the spheres of influence that the Lord blesses me to be within. I have a thirst to have such a deep relationship with Christ and for others to be open to that same form of relationship that there is no question of who we serve because it is exemplified in our walk and not just our words. Can there be a church filled with individuals who “want more” of Christ rather than being satisfied with what they currently have? Once you have entered the holiest of holies, is there more? Can you go deeper? I think so and I know that spiritual direction is the means and key to my deeper yearning and search for wholeness. The component of Christology with Christ as Revealer helps me to understand that it is only through Christ that I will receive a deeper relationship with him and learn the fullness of what I am called to be in him and in relationship to others. Only Christ through the Holy Spirit can reveal to me my deeper calling, but sometimes I get discouraged because the Alien state in which I live makes me sometimes feel abnormal and left out, desiring to be a part of the group that I feel that I am called to live differently from. I sometimes desire to live in the Garden of Gethsemane on a daily basis wishing that there were others that desired to lose themselves in the will of God and not the cares of the world, which the will of God will take care of anyway. The last component of my Theological World of Epiphania is Reunion as Homecoming is evident to me in my desire to live life as a living sacrifice unto God, not perfect but cracked and broken and only made perfect in God through his breaking and making me into who he as preordained me to be according to his will. Thy Kingdom Come, Thy Will be Done, on Earth as it is in Heaven. How can we do this now? What can we do to bring God’s Kingdom to Earth in the spheres in which we live “right now” and not just Sunday to Sunday? Can one stay in the moment forever and live in the moment with Christ as the center in all things that you do? These are yearnings that losing my self in God is the only way that I can come to realize what God is calling me to be and do for his Kingdom.
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process.
I have experienced discipleship in the context of a National Baptist Convention Church with a separate sect on Discipleship that I am blessed to teach on Mondays as a direct result of my interaction and learning from Winebrenner. There is not currently a spiritual direction process at Calvary other than prayer for specific issues that occur within the Church or for individuals that attend the Church. Where God is leading an individual or the Church as a whole has not been directed by or instruction provided for the Spiritual Direction process that I believe is essential to the develop of one’s walk with Christ and living out a life of discipleship before others. The Discipleship Class that I am blessed to teach is the first Discipleship Class in the 79 year history of Calvary and was started just one year ago. This class has changed the members’ perspective in seeking to “walk in the dust of the Rabbi Jesus Christ” and look at the lives of Jesus and the disciples to gain spiritual insight and direction into living out our Christian Discipleship journey in modern times. Because there is no formal spiritual direction process at my church, the development of one is essential because as we look closer at Christ and his involvement with the disciples, we are beginning to see that Christ served as a Spiritual Director to the disciples and instructed them in the Way, allowing them to experience his presence and gain direction for their lives by watching, learning, living, listening and gaining deeper relationship with him. The K-Group that I have been approved to start at Calvary will also be a great step in the right spiritual direction because there are many members within Calvary who are seeking a deeper understanding of what the Holy Spirit is directing them to do, or have questions about “what’s next” or “where do I go now” that the K-Group will help them with through being in a sect within the Church that will allow them to seek out direction of the Holy Spirit in community with other believers in a way that is different than the Sunday Sermon or Prayer Meeting and Bible Study.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
“Be Here Now” is a sign that I received while I was an Attorney at Ford Motor Company. The basis behind the sign was that whatever we were going through prior to work or what had occurred during the day, when we were in a Meeting or conducting a Conference Call, we needed to refocus and “Be Here Now” to devote our attention and focus to what we were doing at that time, and not focusing on the past or the future. The Desert Fathers’ discipline in renouncing “mindless thoughts” brought this sign and process back to me because whenever needless or unnecessary thoughts come, if we don’t cast them down and make them subject to our focus on Christ, we will get sidetracked and go down roads or have experiences that will take us away from our mission for God or sidetrack to major on the minors rather than majoring on the majors and minoring on the minors. While practicing letting go of mindless thoughts, it was difficult because as I was intentionally focusing on prayer to God and not being distracted, it was at that precise moment that distractions came (What will I wear today? What do I have to do after Prayer? Are there any homework assignments that I have to complete? What will Sunday’s service be like? Where is the Church going?). These thoughts almost took me off of my focus on Christ and spending time in prayer seeking direction from the Holy Spirit, but once I refocused and let go of these thoughts, I was open in prayer in a manner in which I have not experienced in some time. My prayer was extended and I was able to hear clearly from God because the mindless thoughts were no longer in the way. I believe that his practice is one that I will incorporate daily and even at different times during the day in order to remain focused on Christ and what the Holy Spirit is directing me to do for myself and others.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
The Spiritual Mode that I feel called to practice is Getting Lost in the Silence through Contemplation and the Prayer of Centering. The Breath Prayer that I have is “Father God, I want to know and live your will” and the Scripture that I focus on is Psalm 134:10 – Teach me to do your will, for you are my God; let your good Spirit lead me into a level country and into the land of uprightness. When I begin my day in silence before the rest of my family is awake or once my wife has left for work and the children are still asleep, I feel a closeness to God because it is just him and I in the room as I sit at the computer and empty myself in this prayer to be filled by his presence and to communion with him to get direction or just be in his presence to begin the day. At this time I feel the closest to God because I am silent and not thinking about anything else but him. This time usually lasts for about 30 minutes and when I miss this time through meetings or other matters that may come up I don’t feel the same during the day.
For this course the time that I practiced this discipline produced a conversation that I had with God where he confirmed my calling and mission to make disciples, not through denomination or tradition, but through living a life of sacrifice and love before God’s people. This was an awesome experience for me because I was going through a time of questioning, doubt and despair because I did not know what God was calling me to do next. He provided me with his answer at the time when I needed it most.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
“What matters is not what others or I think of me, but that I am God’s” This aphorism is at the center of my current experience and walk with God, so much so to the point that just knowing that I am God’s with all of my faults, weaknesses, issues, back-sliding, sins, and cracks, that regardless of all of those things that I view as making me unworthy or unrighteous in my eyes or the eyes of others, God accepts me and loves me for who I am, and not what others view me as or what I even view myself as. This aphorism also connects with me on a deeper spiritual level because there are many times that I have felt like an alien or outsider based upon a yearning to have a deeper relationship with God, Jesus and the Holy Spirit, to the point that I feel alone and abandoned at times. This aphorism connects with my journey because it is at those times that God meets me where I am and says that he loves me and that I am his child regardless of others thoughts or even my own lack of self-forgiveness that I may be dealing with. Dr. Langston Bannister blessed me during a one-on-one spiritual direction session to get me to focus on the fact that God loves me for who I am in him and not what I do. This was a life changing event because I had been solely focused on “doing” rather than “being.” I then was blessed to preach on John 3:16 and read a “Love Letter from God” that God placed in my spirit that dealt with how much he loves me in spite of myself and the view of others. Knowing that I am God’s has changed my relationship with God and my relationship with others because knowing how much God loves me and continues to love me has allowed me to be more compassionate and loving towards others, simply because I know that I am God’s.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
The model of Spiritual Direction that will provide release and renewal within Calvary’s congregation will be one that is based upon the Great Commission and will be birthed from the participates in the Discipleship Class that meets every Monday at Calvary. The Great Commission requires that we go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Spirit, and teaching them to obey everything that I have commanded you (Matthew 28:19-20). The Discipleship Class will provide instruction as it relates to being a disciple and living the life of a disciple; however, the Spiritual Direction Group, which will be comprised of individuals from the Discipleship Class to begin with will go deeper through spiritual direction in learning how to teach others to obey everything that God commands us to do through his Word and through the Holy Spirit. Jesus in the Garden of Gethsemane will also be a primary focus of the Spiritual Direction Group because the disciples of Calvary have studied this event and the prayer and conversation that Christ has with God and the direction that he receives to only do God’s will and not his own, even unto death. I am currently in a one-on-one spiritual direction relationship with Dr. Langston Bannister, which coupled with this course, provides me with individual experience that I can then with the power and strength of the Holy Spirit be the Spiritual Director for the Gethsemane Spiritual Direction Group at Calvary. Christ went many times to get away by himself to pray and be in direct relationship with the Father to hear him clearly and receive instruction or get regeneration solely from him. The Gethsemane Spiritual Direction Group will use this model as an example of a smaller sect within the Church “getting away” with others to hear the voice of God more clearly to receive instruction and direction individually and collectively regarding our individual and collective Christian journeys as disciples. Once these individuals within the Gethsemane Spiritual Direction Group have been trained and gone through this formational experience over time, each will then be a Spiritual Director for a group of 6 based upon the Theological Worlds models or other issues as directed by the Holy Spirit in order to provide this essential spiritual direction component to others inside and outside the Calvary congregation, helping to “make disciples” and increase the spiritual direction for others just as Christ did for the Disciples.
Calhoun Text, Part 3, Section: "Discernment"
You are half-way through this course, post a reflection on "Discernment" that is a crucial component in your spiritual direction skill set. Imagine that you are training members of your congregation to nurture their spiritual discernment. Post your exploration and insights on discernment
Discernment is one of the most crucial components that a Spiritual Director can have because it is being in conversation with God through listening, waiting, being patient, and then acting according to God’s Word and not just simply acting on our feelings, desires or wants. One of the ways that I would train members of my congregation to nurture their spiritual discernment is through silence and patience in decision making, and seeking direction from the Holy Spirit before making a decision based upon our own thought processes or desires. For Lent I publically told Calvary’s Discipleship Class that I was giving up saying Yes. I prayed over this decision and discussed this with Dr. Langston Bannister in one of our one-on-one Spiritual Direction sessions. I have an issue with saying Yes to everyone without first thinking of the ramifications of my response and taking on to many issues that draw my focus away from God and the direction that he has for me individually. During this time I have focused on not saying Yes but providing a response that allows me time to pray, seek direction from the Holy Spirit and really hear from God before I make a commitment. Through this process of discernment and seeking God’s direction, I can then provide my experience and spiritual disciplines to the Discipleship Class to help them with discerning the will of God in decision making, along with books that I am going to read that will provide me with further insight into the discipline of discernment (Listening to God in Times of Choice by Gordon T. Smith.)
Within my own life up until last October, I did not have a formal spiritual director or was even aware of the necessity for spiritual direction and the magnitude of what I was missing in my spiritual walk with Christ. I have discussed with my Pastor various spiritual issues that I needed encouragement and direction regarding; however, this was infrequent and sometimes I could not fully discuss all of the issues that I wanted to discuss. In October 2007, I had my first spiritual direction one-on-one meeting with Dr. Langston Bannister that changed my entire perspective on spiritual direction and the need to have this holy conversation nurtured on a regular basis. The discussions that I have had with Dr. Bannister have changed my life and provided me with an objective outside party who listens and walks with me in my spiritual journey and listens for the Holy Spirit and its direction in my life.
I feel that spiritual direction is essential to the life of individuals and congregations, and where it is absent it should be implemented. Spiritual Direction provides me with the “now what” or “go where” or “do what” that I may not be able to hear on my own, but through spiritual direction I have another person who listens to the Holy Spirit with me.
Chapter 2, Explain the 6 components of your Theological World.
The 6 components of my Theological World are more consistent with a World 1 viewpoint of a longing for more beyond anything that ordinary living seems able to fulfill. It is this longing that first brought me to spiritual direction in the first place because what I was experiencing was not satisfying me from a spiritual standpoint and I had a yearning that there was more to have or be as it relates to my relationship with Christ. My Obsessio of separation of being abandoned is sometimes exhibited in my feeling alone or as if I am the “only one” feeling the way that I am feeling and desiring a deeper relationship that exhibits itself not in word but in action, and that sometimes I feel that there is no one else that I can talk to who would understand this yearning and why I am feeling the way that I am feeling. My state of feeling like an alien also makes me feel isolated because the congregation that I currently worship in has some individuals who feel that there is a deeper relationship and calling that should be “lived out” and not just preached or taught. There are times that I am silent or have tried to express my deeper yearnings to “walk as Jesus did” but sometimes it is left on deaf ears or not accepted. Within the Discipleship class that I teach I can feel others yearning for “living out” their faith rather than just talking about it. The Atonement component of my Theological World helps me to mediate my feelings and yearnings with action in the World and the spheres of influence that the Lord blesses me to be within. I have a thirst to have such a deep relationship with Christ and for others to be open to that same form of relationship that there is no question of who we serve because it is exemplified in our walk and not just our words. Can there be a church filled with individuals who “want more” of Christ rather than being satisfied with what they currently have? Once you have entered the holiest of holies, is there more? Can you go deeper? I think so and I know that spiritual direction is the means and key to my deeper yearning and search for wholeness. The component of Christology with Christ as Revealer helps me to understand that it is only through Christ that I will receive a deeper relationship with him and learn the fullness of what I am called to be in him and in relationship to others. Only Christ through the Holy Spirit can reveal to me my deeper calling, but sometimes I get discouraged because the Alien state in which I live makes me sometimes feel abnormal and left out, desiring to be a part of the group that I feel that I am called to live differently from. I sometimes desire to live in the Garden of Gethsemane on a daily basis wishing that there were others that desired to lose themselves in the will of God and not the cares of the world, which the will of God will take care of anyway. The last component of my Theological World of Epiphania is Reunion as Homecoming is evident to me in my desire to live life as a living sacrifice unto God, not perfect but cracked and broken and only made perfect in God through his breaking and making me into who he as preordained me to be according to his will. Thy Kingdom Come, Thy Will be Done, on Earth as it is in Heaven. How can we do this now? What can we do to bring God’s Kingdom to Earth in the spheres in which we live “right now” and not just Sunday to Sunday? Can one stay in the moment forever and live in the moment with Christ as the center in all things that you do? These are yearnings that losing my self in God is the only way that I can come to realize what God is calling me to be and do for his Kingdom.
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process.
I have experienced discipleship in the context of a National Baptist Convention Church with a separate sect on Discipleship that I am blessed to teach on Mondays as a direct result of my interaction and learning from Winebrenner. There is not currently a spiritual direction process at Calvary other than prayer for specific issues that occur within the Church or for individuals that attend the Church. Where God is leading an individual or the Church as a whole has not been directed by or instruction provided for the Spiritual Direction process that I believe is essential to the develop of one’s walk with Christ and living out a life of discipleship before others. The Discipleship Class that I am blessed to teach is the first Discipleship Class in the 79 year history of Calvary and was started just one year ago. This class has changed the members’ perspective in seeking to “walk in the dust of the Rabbi Jesus Christ” and look at the lives of Jesus and the disciples to gain spiritual insight and direction into living out our Christian Discipleship journey in modern times. Because there is no formal spiritual direction process at my church, the development of one is essential because as we look closer at Christ and his involvement with the disciples, we are beginning to see that Christ served as a Spiritual Director to the disciples and instructed them in the Way, allowing them to experience his presence and gain direction for their lives by watching, learning, living, listening and gaining deeper relationship with him. The K-Group that I have been approved to start at Calvary will also be a great step in the right spiritual direction because there are many members within Calvary who are seeking a deeper understanding of what the Holy Spirit is directing them to do, or have questions about “what’s next” or “where do I go now” that the K-Group will help them with through being in a sect within the Church that will allow them to seek out direction of the Holy Spirit in community with other believers in a way that is different than the Sunday Sermon or Prayer Meeting and Bible Study.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
“Be Here Now” is a sign that I received while I was an Attorney at Ford Motor Company. The basis behind the sign was that whatever we were going through prior to work or what had occurred during the day, when we were in a Meeting or conducting a Conference Call, we needed to refocus and “Be Here Now” to devote our attention and focus to what we were doing at that time, and not focusing on the past or the future. The Desert Fathers’ discipline in renouncing “mindless thoughts” brought this sign and process back to me because whenever needless or unnecessary thoughts come, if we don’t cast them down and make them subject to our focus on Christ, we will get sidetracked and go down roads or have experiences that will take us away from our mission for God or sidetrack to major on the minors rather than majoring on the majors and minoring on the minors. While practicing letting go of mindless thoughts, it was difficult because as I was intentionally focusing on prayer to God and not being distracted, it was at that precise moment that distractions came (What will I wear today? What do I have to do after Prayer? Are there any homework assignments that I have to complete? What will Sunday’s service be like? Where is the Church going?). These thoughts almost took me off of my focus on Christ and spending time in prayer seeking direction from the Holy Spirit, but once I refocused and let go of these thoughts, I was open in prayer in a manner in which I have not experienced in some time. My prayer was extended and I was able to hear clearly from God because the mindless thoughts were no longer in the way. I believe that his practice is one that I will incorporate daily and even at different times during the day in order to remain focused on Christ and what the Holy Spirit is directing me to do for myself and others.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
The Spiritual Mode that I feel called to practice is Getting Lost in the Silence through Contemplation and the Prayer of Centering. The Breath Prayer that I have is “Father God, I want to know and live your will” and the Scripture that I focus on is Psalm 134:10 – Teach me to do your will, for you are my God; let your good Spirit lead me into a level country and into the land of uprightness. When I begin my day in silence before the rest of my family is awake or once my wife has left for work and the children are still asleep, I feel a closeness to God because it is just him and I in the room as I sit at the computer and empty myself in this prayer to be filled by his presence and to communion with him to get direction or just be in his presence to begin the day. At this time I feel the closest to God because I am silent and not thinking about anything else but him. This time usually lasts for about 30 minutes and when I miss this time through meetings or other matters that may come up I don’t feel the same during the day.
For this course the time that I practiced this discipline produced a conversation that I had with God where he confirmed my calling and mission to make disciples, not through denomination or tradition, but through living a life of sacrifice and love before God’s people. This was an awesome experience for me because I was going through a time of questioning, doubt and despair because I did not know what God was calling me to do next. He provided me with his answer at the time when I needed it most.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
“What matters is not what others or I think of me, but that I am God’s” This aphorism is at the center of my current experience and walk with God, so much so to the point that just knowing that I am God’s with all of my faults, weaknesses, issues, back-sliding, sins, and cracks, that regardless of all of those things that I view as making me unworthy or unrighteous in my eyes or the eyes of others, God accepts me and loves me for who I am, and not what others view me as or what I even view myself as. This aphorism also connects with me on a deeper spiritual level because there are many times that I have felt like an alien or outsider based upon a yearning to have a deeper relationship with God, Jesus and the Holy Spirit, to the point that I feel alone and abandoned at times. This aphorism connects with my journey because it is at those times that God meets me where I am and says that he loves me and that I am his child regardless of others thoughts or even my own lack of self-forgiveness that I may be dealing with. Dr. Langston Bannister blessed me during a one-on-one spiritual direction session to get me to focus on the fact that God loves me for who I am in him and not what I do. This was a life changing event because I had been solely focused on “doing” rather than “being.” I then was blessed to preach on John 3:16 and read a “Love Letter from God” that God placed in my spirit that dealt with how much he loves me in spite of myself and the view of others. Knowing that I am God’s has changed my relationship with God and my relationship with others because knowing how much God loves me and continues to love me has allowed me to be more compassionate and loving towards others, simply because I know that I am God’s.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
The model of Spiritual Direction that will provide release and renewal within Calvary’s congregation will be one that is based upon the Great Commission and will be birthed from the participates in the Discipleship Class that meets every Monday at Calvary. The Great Commission requires that we go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Spirit, and teaching them to obey everything that I have commanded you (Matthew 28:19-20). The Discipleship Class will provide instruction as it relates to being a disciple and living the life of a disciple; however, the Spiritual Direction Group, which will be comprised of individuals from the Discipleship Class to begin with will go deeper through spiritual direction in learning how to teach others to obey everything that God commands us to do through his Word and through the Holy Spirit. Jesus in the Garden of Gethsemane will also be a primary focus of the Spiritual Direction Group because the disciples of Calvary have studied this event and the prayer and conversation that Christ has with God and the direction that he receives to only do God’s will and not his own, even unto death. I am currently in a one-on-one spiritual direction relationship with Dr. Langston Bannister, which coupled with this course, provides me with individual experience that I can then with the power and strength of the Holy Spirit be the Spiritual Director for the Gethsemane Spiritual Direction Group at Calvary. Christ went many times to get away by himself to pray and be in direct relationship with the Father to hear him clearly and receive instruction or get regeneration solely from him. The Gethsemane Spiritual Direction Group will use this model as an example of a smaller sect within the Church “getting away” with others to hear the voice of God more clearly to receive instruction and direction individually and collectively regarding our individual and collective Christian journeys as disciples. Once these individuals within the Gethsemane Spiritual Direction Group have been trained and gone through this formational experience over time, each will then be a Spiritual Director for a group of 6 based upon the Theological Worlds models or other issues as directed by the Holy Spirit in order to provide this essential spiritual direction component to others inside and outside the Calvary congregation, helping to “make disciples” and increase the spiritual direction for others just as Christ did for the Disciples.
Calhoun Text, Part 3, Section: "Discernment"
You are half-way through this course, post a reflection on "Discernment" that is a crucial component in your spiritual direction skill set. Imagine that you are training members of your congregation to nurture their spiritual discernment. Post your exploration and insights on discernment
Discernment is one of the most crucial components that a Spiritual Director can have because it is being in conversation with God through listening, waiting, being patient, and then acting according to God’s Word and not just simply acting on our feelings, desires or wants. One of the ways that I would train members of my congregation to nurture their spiritual discernment is through silence and patience in decision making, and seeking direction from the Holy Spirit before making a decision based upon our own thought processes or desires. For Lent I publically told Calvary’s Discipleship Class that I was giving up saying Yes. I prayed over this decision and discussed this with Dr. Langston Bannister in one of our one-on-one Spiritual Direction sessions. I have an issue with saying Yes to everyone without first thinking of the ramifications of my response and taking on to many issues that draw my focus away from God and the direction that he has for me individually. During this time I have focused on not saying Yes but providing a response that allows me time to pray, seek direction from the Holy Spirit and really hear from God before I make a commitment. Through this process of discernment and seeking God’s direction, I can then provide my experience and spiritual disciplines to the Discipleship Class to help them with discerning the will of God in decision making, along with books that I am going to read that will provide me with further insight into the discipline of discernment (Listening to God in Times of Choice by Gordon T. Smith.)
Monday, February 18, 2008
"Building a Spiritual Direction Framework"
Chapter 1, Describe the role, substance, and place of spiritual direction in your church and life. Who nurtures this holy conversation in your life?
The church where I attend is a Baptist church. Our church was once a church the relied on rules and regulations to govern the church. Having many meetings and making decisions based on the majority rules has basically become a thing of the past. Spiritual direction as a way of life has been something that I have, as senior pastor, been trying to incorporate as part of what we do as a church body and it is improving the spiritual life of the church. We have been emphasizing the spiritual disciplines of prayer, study of scripture, Christian service and fasting as a means of strengthening our relationship with each other and discovering God’s plan for our lives and the life of the church. We have set aside time at the beginning of the worship for silence and meditation while the choir prayerfully prepares to lead worship. We have created an intercessory prayer team whose primary role is to pray for healing and the direction of our faith community with extra devotion to praying for the pastor and elected officers and church leaders. The men are presently working on a covenant agreement that will aid them in helping them to under gird each other as they take the journey of life. Spiritual direction is helping us to turn away from doing as a church to becoming as a church.
Spiritual direction has become for me a necessary discipline for being effective in pastoral ministry. It is helping me to better discern the areas of my life that need to be strengthened and made whole. Spiritual direction has provided for me, a sense of balance when it comes to family, church, self and community. Devoting intentional time to prayer, study unrelated to find sermon material, contemplation and quiet time has help in sermon preparation and ministry in general. I have a better sense of discernment in the area of counseling and helping people to discover God at work in their lives. Spiritual direction has enabled me to obtain a better sense of purpose which in turn has made it easier to say no to things that do not fit my purpose. Spiritual direction helps me to balance home, church and community by increasing my awareness of what matters most, godly relationship. Spiritual direction heighten has helped me to understand and relate to what others are going through, where they are spiritually and where they believe that God wants them to be.
The person who nurtures this holy conversation in my life is also serving as pastor. It is important for me to have someone who I know is traveling a similar road to the one that I am on. We have a “Friendship as direction” type relationship and our sharing for the most part is mutual. From the beginning, our relationship grew out of a mutual interest in spiritual formation even though, at the time, neither of us knew little if anything about spiritual direction. One thing that we were both aware of from the beginning was the need to stay spiritually in touch with God and being replenished and renewed to better serve God and his people. Presently we hold each other accountable, listen to and try to discern each others perception of what God is saying to us. Paul Jones points out that the most widespread form of spiritual direction is between author and reader. My spiritual buddy keeps me supplied with plenty of good reading material for developing spiritually. Spiritual direction helps me to keep my focus centered on God, as well as mend my soul. Without it I would not have a sense of direction and I would not have been able to make it this far.
Chapter 2, Explain the 6 components of your Theological World.
The “Theological World” that most resembles mine is TW1 Feeling-longing, obsession-separation as being abandoned, State-alien, Atonement-love as tearing the veil, Christology-Reveler and Epiphania-Reunion as homecoming. As long as I can remember, my search has been for unconditional love from my father. There was always this tension, and still is, between the two of us pertaining to the subject of love. His mother died when he was very young and his father did not do a very good job passing along unconditional love to him. There was plenty of love in my family coming from the women, which created a balance for me, but there is still that longing that at times, makes it challenging for me to continue relationships that do not merit growth. During my adolescent stage and early adult years, I struggled with abandonment. I struggled with my mother’s leaving for work. It was terribly upsetting to have my favorite aunt baby sit me and then leave. I can still remember the screaming that usually led to her secretly leaving. I wrestle with members leaving the church and tend to take the blame for it even today. In some instances I am to blame and for healthy reasons, but I still tend to need to work through the feeling of being left alone in those instances. The state that I frequently experience is that of alienation. Usually feelings of alienation come in arenas where I spend a substantial amount time with people and spiritual growth and love has not resulted in the relationship. While I am usually cautious when it comes to building the relationships that I long for in faith communities, I still see love as tearing the veil. For me “love conquers all,” which means that there are many things that I am usually willing to overlook as a result of that love. Sometimes this is not always reciprocated but that’s okay because “Spiritual direction” has as much to do, if not more so, with what God is able to do through me in the process. I concur with Paul Jones’ Christological view Jesus as Reveler. God delights in our returning. I believe that he gets rather giddy when we experience the joy of coming home, reunion. World 1 people are always looking for reunion experiences. What better way to express God’s response than to revisit the parable of the “Prodigal Son.” God celebrates our return and who desires for us to do the same with others
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process?
I experienced discipleship in the context of Pentecostal sect-type of faith community. The leadership in the Pentecostal church that I grew up in almost always discouraged the membership from allowing themselves to be exposed to readings that were not written within the context of the denomination. The inerrant Word of God as the primary source, along with literature written by the chief apostle were sufficient readings in obtaining perfection. Perfection was to be the main goal of every member and it was measured by outward appearances such as dress codes which usually applied to women, songs about trying to make to heaven, and works that proved that one was a perfect Christian.
Teachings and sermons on perfection usually centered around the repeated themes of baptism in Jesus’ name, following the teachings of the apostles, “preaching and teaching the truth”, participating regularly in the disciplines of prayer and fasting, “working out your soul salvation, which basically meant, working for salvation. Much of the teachings is about being saved, knowing that you are still saved and being saved at the return of Christ. The evidence of the salvation is speaking in tongues and living a holy life. Not living a holy life could result in being “silenced” or inactive, or even expelled from the church until one repents for their sin or sins.
Spiritual direction is something that is passed down from the top. The established order within the denomination begin with the “chief apostle”, or head man in the organization instructs the “apostles” who instruct the “bishops” who instruct “pastors” who instruct the “elders” and ministers and the membership at large. At the bottom of the hierarchy and separate from the men are the missionaries, who are primarily responsible for training the women to train other women to be perfect and to obey their men.
I did not learn much about grace in this environment as a child, but did acquire a deep love for God and people. They really do a great job praying and supporting each other. Whenever a member experienced difficulty whether, spiritually, physically, or financially they pray almost without ceasing for that person. The area that they least understand and that frightens them most is when a person is wrestling emotionally. They don’t quite know how to deal with that one. I think one of the reasons why they work really hard at trying to keep people perfect is because they do not know how to handle imperfection through forgiveness and grace.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.”
Renouncing mindless thoughts” as practiced by the deserts fathers is something that you really need to practice regularly. Instead of emptying my mind I found myself replacing that emptiness with something else. It is as if no thoughts begets thoughts and the more you think about not thinking the more you think. Decarte said, “I think therefore I am”. It feels a bit unusual to trying to silence my mind when I use it so often to prove to me that I am still existing. Experiencing “the now” is also challenging because it seems as though my mind is either wandering somewhere in the past or running towards some point in the future and there is no in between when it comes to silence.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
Contemplation and the Prayer of Centering – It’s 10:30 pm. The house is silent, no television, no conversation and no ringing cell phones. I’m sitting in the dark which helps me to better sense God’s presence. For ten minutes I sit in silence. It takes longer than I expect to empty my mind of the busy events of the day. As I try and focus on the now and gain a sense of presence, many thoughts begin to run through my mind, thoughts of my father, my mother, last weeks worship, the hospital visits, homework, and even the time. If I am not thinking about the past, I am thinking about the future but the themes are the same. Finally, for just a few minutes I am able to experience a quiet space as I whisper his name.
Jesus’ name becomes my montra. I repeat his name over and over while imagining people bringing to him their friends and relatives to be healed. I could almost hear him asking them before healing them, “What do you want me to do for?” Suddenly I become one those needing to be healed. In my imaginings there was no one to bring me to Jesus so I brought myself and I knew that he would know that. He asks me, “Ben, what do you want me to do for you?” I envision myself asking Jesus to heal my body, my mind and help me to with my spiritual direction. At the end of my prayer time Christ is my total focus. I am totally consumed by him and the distractions that troubled me in the beginning I lay at his feet and leave for bed feeling burdens had been lifted.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
The aphorism that connects best with my spiritual journey is Paul Jones (Being loved and loving), “To love a stranger as oneself is to love the stranger within oneself.”
Jesus placed a high premium on love. It was his love for restored humanity that sent him to the cross to die for the sins of the world. Jesus, encouraging his disciples to continue to love each other said them at their last supper together, “By this shall all men shall know that you are my disciples that you love one another.” (John 13:35) Unconditional love is the highest level of love that God calls us to give and we usually reserve it for family and friends. In this business, I frequently meet people who might be considered as “unlovable.” Usually they appear to be unlovable because they do not measure up to some specification that I have placed on them via what is in my heart. Generally, it is easier for me to exhibit some measure of love after people have demonstrated that they deserve my love and will not reject it or abuse it, a continuation of unfulfilled love in me. Sometimes that perspective causes me to be judgmental, if no more than in my heart, and that posses a problem for me. What I have discovered in my quest to love folk unconditionally is that, where humans beings are concerned, our love will always be incomplete apart from God’s love. God gives us difficult people to love to improve those difficult areas in our lives that keep us from experiencing the depth of his love. I have discovered that the only thing that can stand between me and the people God send for me to love is me. My journey is a journey of unconditional love, the kind of love that only God can give.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
The model of spiritual direction that I envision for my church is one that the lay leadership will partake of and take ownership in. Pastors leading the spiritual direction as spiritual directors in their faith communities is a noble idea but not practical and really not totally biblical. According to Ephesians 4:11, 12 God has given the church pastors and other spiritual leaders for the purpose of perfecting of believers, for the work of the ministry, for the edifying of the body of Christ. The role of pastoral leadership is to empower people and to teach them to allow God to give them direction. The mandate from Jesus to go into all of the world, was a mandate to the leadership of the church go and evangelize, win souls for Christ. But the other part of that mandate was to produce disciples who were capable of evangelizing and reproduction disciples as they went into all the world. I envision a church where lay folk practice spiritual direction, partner with and learn from one-with-one direction as well as execute the process with each other.
The church where I attend is a Baptist church. Our church was once a church the relied on rules and regulations to govern the church. Having many meetings and making decisions based on the majority rules has basically become a thing of the past. Spiritual direction as a way of life has been something that I have, as senior pastor, been trying to incorporate as part of what we do as a church body and it is improving the spiritual life of the church. We have been emphasizing the spiritual disciplines of prayer, study of scripture, Christian service and fasting as a means of strengthening our relationship with each other and discovering God’s plan for our lives and the life of the church. We have set aside time at the beginning of the worship for silence and meditation while the choir prayerfully prepares to lead worship. We have created an intercessory prayer team whose primary role is to pray for healing and the direction of our faith community with extra devotion to praying for the pastor and elected officers and church leaders. The men are presently working on a covenant agreement that will aid them in helping them to under gird each other as they take the journey of life. Spiritual direction is helping us to turn away from doing as a church to becoming as a church.
Spiritual direction has become for me a necessary discipline for being effective in pastoral ministry. It is helping me to better discern the areas of my life that need to be strengthened and made whole. Spiritual direction has provided for me, a sense of balance when it comes to family, church, self and community. Devoting intentional time to prayer, study unrelated to find sermon material, contemplation and quiet time has help in sermon preparation and ministry in general. I have a better sense of discernment in the area of counseling and helping people to discover God at work in their lives. Spiritual direction has enabled me to obtain a better sense of purpose which in turn has made it easier to say no to things that do not fit my purpose. Spiritual direction helps me to balance home, church and community by increasing my awareness of what matters most, godly relationship. Spiritual direction heighten has helped me to understand and relate to what others are going through, where they are spiritually and where they believe that God wants them to be.
The person who nurtures this holy conversation in my life is also serving as pastor. It is important for me to have someone who I know is traveling a similar road to the one that I am on. We have a “Friendship as direction” type relationship and our sharing for the most part is mutual. From the beginning, our relationship grew out of a mutual interest in spiritual formation even though, at the time, neither of us knew little if anything about spiritual direction. One thing that we were both aware of from the beginning was the need to stay spiritually in touch with God and being replenished and renewed to better serve God and his people. Presently we hold each other accountable, listen to and try to discern each others perception of what God is saying to us. Paul Jones points out that the most widespread form of spiritual direction is between author and reader. My spiritual buddy keeps me supplied with plenty of good reading material for developing spiritually. Spiritual direction helps me to keep my focus centered on God, as well as mend my soul. Without it I would not have a sense of direction and I would not have been able to make it this far.
Chapter 2, Explain the 6 components of your Theological World.
The “Theological World” that most resembles mine is TW1 Feeling-longing, obsession-separation as being abandoned, State-alien, Atonement-love as tearing the veil, Christology-Reveler and Epiphania-Reunion as homecoming. As long as I can remember, my search has been for unconditional love from my father. There was always this tension, and still is, between the two of us pertaining to the subject of love. His mother died when he was very young and his father did not do a very good job passing along unconditional love to him. There was plenty of love in my family coming from the women, which created a balance for me, but there is still that longing that at times, makes it challenging for me to continue relationships that do not merit growth. During my adolescent stage and early adult years, I struggled with abandonment. I struggled with my mother’s leaving for work. It was terribly upsetting to have my favorite aunt baby sit me and then leave. I can still remember the screaming that usually led to her secretly leaving. I wrestle with members leaving the church and tend to take the blame for it even today. In some instances I am to blame and for healthy reasons, but I still tend to need to work through the feeling of being left alone in those instances. The state that I frequently experience is that of alienation. Usually feelings of alienation come in arenas where I spend a substantial amount time with people and spiritual growth and love has not resulted in the relationship. While I am usually cautious when it comes to building the relationships that I long for in faith communities, I still see love as tearing the veil. For me “love conquers all,” which means that there are many things that I am usually willing to overlook as a result of that love. Sometimes this is not always reciprocated but that’s okay because “Spiritual direction” has as much to do, if not more so, with what God is able to do through me in the process. I concur with Paul Jones’ Christological view Jesus as Reveler. God delights in our returning. I believe that he gets rather giddy when we experience the joy of coming home, reunion. World 1 people are always looking for reunion experiences. What better way to express God’s response than to revisit the parable of the “Prodigal Son.” God celebrates our return and who desires for us to do the same with others
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process?
I experienced discipleship in the context of Pentecostal sect-type of faith community. The leadership in the Pentecostal church that I grew up in almost always discouraged the membership from allowing themselves to be exposed to readings that were not written within the context of the denomination. The inerrant Word of God as the primary source, along with literature written by the chief apostle were sufficient readings in obtaining perfection. Perfection was to be the main goal of every member and it was measured by outward appearances such as dress codes which usually applied to women, songs about trying to make to heaven, and works that proved that one was a perfect Christian.
Teachings and sermons on perfection usually centered around the repeated themes of baptism in Jesus’ name, following the teachings of the apostles, “preaching and teaching the truth”, participating regularly in the disciplines of prayer and fasting, “working out your soul salvation, which basically meant, working for salvation. Much of the teachings is about being saved, knowing that you are still saved and being saved at the return of Christ. The evidence of the salvation is speaking in tongues and living a holy life. Not living a holy life could result in being “silenced” or inactive, or even expelled from the church until one repents for their sin or sins.
Spiritual direction is something that is passed down from the top. The established order within the denomination begin with the “chief apostle”, or head man in the organization instructs the “apostles” who instruct the “bishops” who instruct “pastors” who instruct the “elders” and ministers and the membership at large. At the bottom of the hierarchy and separate from the men are the missionaries, who are primarily responsible for training the women to train other women to be perfect and to obey their men.
I did not learn much about grace in this environment as a child, but did acquire a deep love for God and people. They really do a great job praying and supporting each other. Whenever a member experienced difficulty whether, spiritually, physically, or financially they pray almost without ceasing for that person. The area that they least understand and that frightens them most is when a person is wrestling emotionally. They don’t quite know how to deal with that one. I think one of the reasons why they work really hard at trying to keep people perfect is because they do not know how to handle imperfection through forgiveness and grace.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.”
Renouncing mindless thoughts” as practiced by the deserts fathers is something that you really need to practice regularly. Instead of emptying my mind I found myself replacing that emptiness with something else. It is as if no thoughts begets thoughts and the more you think about not thinking the more you think. Decarte said, “I think therefore I am”. It feels a bit unusual to trying to silence my mind when I use it so often to prove to me that I am still existing. Experiencing “the now” is also challenging because it seems as though my mind is either wandering somewhere in the past or running towards some point in the future and there is no in between when it comes to silence.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
Contemplation and the Prayer of Centering – It’s 10:30 pm. The house is silent, no television, no conversation and no ringing cell phones. I’m sitting in the dark which helps me to better sense God’s presence. For ten minutes I sit in silence. It takes longer than I expect to empty my mind of the busy events of the day. As I try and focus on the now and gain a sense of presence, many thoughts begin to run through my mind, thoughts of my father, my mother, last weeks worship, the hospital visits, homework, and even the time. If I am not thinking about the past, I am thinking about the future but the themes are the same. Finally, for just a few minutes I am able to experience a quiet space as I whisper his name.
Jesus’ name becomes my montra. I repeat his name over and over while imagining people bringing to him their friends and relatives to be healed. I could almost hear him asking them before healing them, “What do you want me to do for?” Suddenly I become one those needing to be healed. In my imaginings there was no one to bring me to Jesus so I brought myself and I knew that he would know that. He asks me, “Ben, what do you want me to do for you?” I envision myself asking Jesus to heal my body, my mind and help me to with my spiritual direction. At the end of my prayer time Christ is my total focus. I am totally consumed by him and the distractions that troubled me in the beginning I lay at his feet and leave for bed feeling burdens had been lifted.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
The aphorism that connects best with my spiritual journey is Paul Jones (Being loved and loving), “To love a stranger as oneself is to love the stranger within oneself.”
Jesus placed a high premium on love. It was his love for restored humanity that sent him to the cross to die for the sins of the world. Jesus, encouraging his disciples to continue to love each other said them at their last supper together, “By this shall all men shall know that you are my disciples that you love one another.” (John 13:35) Unconditional love is the highest level of love that God calls us to give and we usually reserve it for family and friends. In this business, I frequently meet people who might be considered as “unlovable.” Usually they appear to be unlovable because they do not measure up to some specification that I have placed on them via what is in my heart. Generally, it is easier for me to exhibit some measure of love after people have demonstrated that they deserve my love and will not reject it or abuse it, a continuation of unfulfilled love in me. Sometimes that perspective causes me to be judgmental, if no more than in my heart, and that posses a problem for me. What I have discovered in my quest to love folk unconditionally is that, where humans beings are concerned, our love will always be incomplete apart from God’s love. God gives us difficult people to love to improve those difficult areas in our lives that keep us from experiencing the depth of his love. I have discovered that the only thing that can stand between me and the people God send for me to love is me. My journey is a journey of unconditional love, the kind of love that only God can give.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
The model of spiritual direction that I envision for my church is one that the lay leadership will partake of and take ownership in. Pastors leading the spiritual direction as spiritual directors in their faith communities is a noble idea but not practical and really not totally biblical. According to Ephesians 4:11, 12 God has given the church pastors and other spiritual leaders for the purpose of perfecting of believers, for the work of the ministry, for the edifying of the body of Christ. The role of pastoral leadership is to empower people and to teach them to allow God to give them direction. The mandate from Jesus to go into all of the world, was a mandate to the leadership of the church go and evangelize, win souls for Christ. But the other part of that mandate was to produce disciples who were capable of evangelizing and reproduction disciples as they went into all the world. I envision a church where lay folk practice spiritual direction, partner with and learn from one-with-one direction as well as execute the process with each other.
Sessions 4 & 5 -- Chapters 1 & 2
Chapter 1:
In terms of church-based spiritual direction, I can very much say that I've lacked any formal spiritual direction overall (perhaps a contributor to burn-out?). My spiritual formation at the church has primarily taken place in various semi-impromptu prayer gatherings. To be more specific, several church leaders realized four years ago that there was little spiritual formation occurring at the church and began a campaign to accomplish those types of ends. As a result, those impromptu prayer meetings began, and a number of other initiatives have also begun. I have engaged several people I work closely with on ministry teams in spiritual direction, but only if they were specifically requesting it. I also know that a handful of church members also rely on the pastor and/or Sunday school teachers for direction when needed as well. Unfortunately, I think most of us (sadly, including myself), have been inclined to be more advice-giving than engaging in active listening to the Holy Spirit on behalf of the person requesting direction.
In my personal life outside the church, I actively seek spiritual direction from other Christians whom I know will be honest with me and whom I also believe are in tune with God in their own spiritual lives. My usual pursuit of this direction is meeting over coffee or a phone call. Two people who come to mind is the intentional relationship for direction I've set up with my MACD mentor; the second, interestingly enough. is my mother because she is very honest, listens well, and often keeps her personal agenda to herself; finally, another is a close friend in which we both seek spiritual direction from one another and often organically vacillate between the roles of director/directee.
Chapter 2: Explain the 6 components of your Theological World.
(I'm assuming that the six components is in reference to the six columnar headings in the graph Jones gives on pp. 59-60.) After reading the chapter on Theological Worlds, I wasn't very certain as to which world I fit into , and then after taking Jones' assessment in Appendix B, I found myself in World 3 -- although I'm still not certain it is an exact fit (but a basic assessment rarely will find a tight fit, especially with only five broad categorical "worlds").
Jones uses the word "Ache" to describe the inner feeling of World 3. This is perhaps an accurate and honest assessment of core feeling I know well. After reading a text by Benner in a previous course (the title I can't remember), I recall through exploration of Enneagram types that I had a longing need to be competent and capable of, well, everything. This ache is the resulting feeling of being wanted and needed.
The obsessio for this World is "Emptiness as being self-estranged". I also concur there is accuracy in this assessment as well. Part of my deeper ache is related to my inability to socialize well as a child. I've always had a sense of self-estrangement, and have only on few occasions felt fully included and accepted by others. The resulting notion is emptiness, but also, what Jones does not indicate, loneliness as well. I often obsess, without realizing it, over finding a way to "fit in" or be liked. And for those whom I do experience full acceptance, I tend to spend copious amounts of time with them because I find some sense of fulfillment in that relationship.
--to be continued...
In terms of church-based spiritual direction, I can very much say that I've lacked any formal spiritual direction overall (perhaps a contributor to burn-out?). My spiritual formation at the church has primarily taken place in various semi-impromptu prayer gatherings. To be more specific, several church leaders realized four years ago that there was little spiritual formation occurring at the church and began a campaign to accomplish those types of ends. As a result, those impromptu prayer meetings began, and a number of other initiatives have also begun. I have engaged several people I work closely with on ministry teams in spiritual direction, but only if they were specifically requesting it. I also know that a handful of church members also rely on the pastor and/or Sunday school teachers for direction when needed as well. Unfortunately, I think most of us (sadly, including myself), have been inclined to be more advice-giving than engaging in active listening to the Holy Spirit on behalf of the person requesting direction.
In my personal life outside the church, I actively seek spiritual direction from other Christians whom I know will be honest with me and whom I also believe are in tune with God in their own spiritual lives. My usual pursuit of this direction is meeting over coffee or a phone call. Two people who come to mind is the intentional relationship for direction I've set up with my MACD mentor; the second, interestingly enough. is my mother because she is very honest, listens well, and often keeps her personal agenda to herself; finally, another is a close friend in which we both seek spiritual direction from one another and often organically vacillate between the roles of director/directee.
Chapter 2: Explain the 6 components of your Theological World.
(I'm assuming that the six components is in reference to the six columnar headings in the graph Jones gives on pp. 59-60.) After reading the chapter on Theological Worlds, I wasn't very certain as to which world I fit into , and then after taking Jones' assessment in Appendix B, I found myself in World 3 -- although I'm still not certain it is an exact fit (but a basic assessment rarely will find a tight fit, especially with only five broad categorical "worlds").
Jones uses the word "Ache" to describe the inner feeling of World 3. This is perhaps an accurate and honest assessment of core feeling I know well. After reading a text by Benner in a previous course (the title I can't remember), I recall through exploration of Enneagram types that I had a longing need to be competent and capable of, well, everything. This ache is the resulting feeling of being wanted and needed.
The obsessio for this World is "Emptiness as being self-estranged". I also concur there is accuracy in this assessment as well. Part of my deeper ache is related to my inability to socialize well as a child. I've always had a sense of self-estrangement, and have only on few occasions felt fully included and accepted by others. The resulting notion is emptiness, but also, what Jones does not indicate, loneliness as well. I often obsess, without realizing it, over finding a way to "fit in" or be liked. And for those whom I do experience full acceptance, I tend to spend copious amounts of time with them because I find some sense of fulfillment in that relationship.
--to be continued...
Next few chapters
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process.
I grew up in a number of denominations, First Church of God, Charistmatic, and evangelism was very strong. Then my father joined the Nazareen church which seemed to focus on holiness, and finnaly I joined the Mennonite Church which has a number of strenghts: simplicity, doing good works and working for peace and justice. Faithful to the words of Jesus as taught in the Sermon on the Mount and their non-violent stands. Sanctity of life is preached and practiced and that is why mennonites do not believe in the death penalty nor do they enlist in the army or go to war Although much is taught and experienced, faith is both an individual as well as a community affair. Discipleship depended on both what is taught in the home as well as in church. There is a big emphasis on "you shall know them by their fruit" and Christians are to demonstrate the fruits of the Spirit: love, joy, peace, patience, longsuffering etc. Humility is a big aspect to the point that no one talks much about their spiritual growth, they are suppose to demonstrate this with actions. Stwewarship of money and being fruigal is part of the simplicity and part of the belief that God own everything, we are but mear stewards of God's world. Weakness is that at time, and in some circles, the idea of peace is persued more than seeking after God.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
Henre Newan is one of my favorite authers as he discusses various spiritual disciplines that help us from distractions: solitude and silence which lead to comtemplation and prayer. I tried Lectio Divina with a one-on-one , this week, as we read a psalm and she shared what God through the Holy Spirit said to her. We have also tried this both in bible study and in the Women's sunday school time. Praying before reading and scripture and then reading it slowly to see what God is hightlighting for us. With silence a personal discipline I have been practicing is turning off the radeo on long trips and asking God to speak in this time of quiet. Especailly since I drive a lot and by myself. I have heard messages come loud and clear in songs and choruses that keep on ringing in my ear, and so I listen to the words and allow God minister to me in the sancturay of my car. I have only done one silent retreat but I do like do more of this. I also like to go to the women's retreat every year as a time to get away from daily choires and listen to God.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
Prayer is the one that seems to come easy. The one I would like to develop is becomming a better story teller. One my husband and i are looking at for the future (3 years) after he retires is missions. Pray that God would show us the needs of others.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
Each morning, a new person arises..and "Be open to interuuptions as the knocking of God." both taken form the part entitled, The Christian Life. God gives us a new beginning, every morning, with a beautiful sunrise, and new breath of air to breath and a fresh start at a new day PTL. As I am trying to practice God's presence, it is wonderful to be reminded that even in routine, an interruption might just be what God is calling me to pay attention to. To a task oriented person, this is a good reminder to look for opportunitites of the Holy Spirit's nudging and moving.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
Chapter seven talks about descipleship and gives the clergy or pastor as the primal Catalyst. a list of qualities of a spiritual director are then listed on page 226. Training of lay leaders is needed.
In our own congregation I do see that small group would be the place to start asking "How is your soul?" like the house church model. Reading scipture corporate lectio divina, is read aloud and allowing the Holy Spirit to move in people's lives. a time of sharing and praying together and then growing in faith.
I grew up in a number of denominations, First Church of God, Charistmatic, and evangelism was very strong. Then my father joined the Nazareen church which seemed to focus on holiness, and finnaly I joined the Mennonite Church which has a number of strenghts: simplicity, doing good works and working for peace and justice. Faithful to the words of Jesus as taught in the Sermon on the Mount and their non-violent stands. Sanctity of life is preached and practiced and that is why mennonites do not believe in the death penalty nor do they enlist in the army or go to war Although much is taught and experienced, faith is both an individual as well as a community affair. Discipleship depended on both what is taught in the home as well as in church. There is a big emphasis on "you shall know them by their fruit" and Christians are to demonstrate the fruits of the Spirit: love, joy, peace, patience, longsuffering etc. Humility is a big aspect to the point that no one talks much about their spiritual growth, they are suppose to demonstrate this with actions. Stwewarship of money and being fruigal is part of the simplicity and part of the belief that God own everything, we are but mear stewards of God's world. Weakness is that at time, and in some circles, the idea of peace is persued more than seeking after God.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
Henre Newan is one of my favorite authers as he discusses various spiritual disciplines that help us from distractions: solitude and silence which lead to comtemplation and prayer. I tried Lectio Divina with a one-on-one , this week, as we read a psalm and she shared what God through the Holy Spirit said to her. We have also tried this both in bible study and in the Women's sunday school time. Praying before reading and scripture and then reading it slowly to see what God is hightlighting for us. With silence a personal discipline I have been practicing is turning off the radeo on long trips and asking God to speak in this time of quiet. Especailly since I drive a lot and by myself. I have heard messages come loud and clear in songs and choruses that keep on ringing in my ear, and so I listen to the words and allow God minister to me in the sancturay of my car. I have only done one silent retreat but I do like do more of this. I also like to go to the women's retreat every year as a time to get away from daily choires and listen to God.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
Prayer is the one that seems to come easy. The one I would like to develop is becomming a better story teller. One my husband and i are looking at for the future (3 years) after he retires is missions. Pray that God would show us the needs of others.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
Each morning, a new person arises..and "Be open to interuuptions as the knocking of God." both taken form the part entitled, The Christian Life. God gives us a new beginning, every morning, with a beautiful sunrise, and new breath of air to breath and a fresh start at a new day PTL. As I am trying to practice God's presence, it is wonderful to be reminded that even in routine, an interruption might just be what God is calling me to pay attention to. To a task oriented person, this is a good reminder to look for opportunitites of the Holy Spirit's nudging and moving.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
Chapter seven talks about descipleship and gives the clergy or pastor as the primal Catalyst. a list of qualities of a spiritual director are then listed on page 226. Training of lay leaders is needed.
In our own congregation I do see that small group would be the place to start asking "How is your soul?" like the house church model. Reading scipture corporate lectio divina, is read aloud and allowing the Holy Spirit to move in people's lives. a time of sharing and praying together and then growing in faith.
Session 4 and Five: Building a Spiritual Direction Framework
Chapter 1, Describe the role, substance, and place of spiritual direction in your church and life. Who nurtures this holy conversation in your life?
As a Pentecostal Christian, spiritual direction is very important in our church and in the lives of most of our congregation. Our pastor, Elder Ardelia Corbett, is the one who provides this nurturing in my life. I appreciate that my pastor honors the presence of the Holy Spirit and allows time for the Holy Spirit to come in and minister in our services. The programming and order of service takes a back seat to the ministry of the Holy Spirit. She also encourages the gifts of the Spirit and allows us to worship in a way that is natural and comfortable for us. I like to raise my hands and I often kneel at the altar and wait quietly before the Lord. Spiritual direction is a very important part of my life. She is not only a spiritual director but she is a directee as well. She spends many hours of every day in contemplative prayer for the congregation. She is very sensitive to the promptings of the Holy Spirit and has a prophetic and healing anointing. I also am grateful that she recognizes the Holy Spirit’s gifting on others and allows us the freedom to minister to others. I want to know what God has to say to me in regards to every aspect of my life. I also want to know and hear the voice of God. My desire is to go to higher heights and deeper depths in my knowledge, understanding, and worship of my God. Chapter 2, Explain the 6 components of your Theological World.
I best identify with Theological World 5:
1. Feeling: dryness. I think I have mentioned before that I feel that God is afar. I am not used to this feeling. It is very foreign and uncomfortable to me. I am one who usually always feels God’s presence.
2. Obsessio: Heaviness With all of my husband’s health conditions, the financial strain, family problems, stress, etc. I most identify with this aspect of my theological world view.
3. State: Lack. I recognize that my “storage is empty” I need to be filled up spiritually. I am in need and I am waiting on God to power out His time of refreshing on me.
4. Atonement: Amazing Grace. The Scripture verse that really speaks to my situation is “My grace is sufficient for thee: for my strength is made perfect in weakness. Mostly gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:9b [KJV]).
5. Christology: Christ as the Wounded Healer. I find comfort with the image of Christ as Healer. I know that he knows and shares my pain and my struggles. He is as Isa. 53 states, “A man of sorrows and acquainted with grief..”
6. Epiphania: Deliverance, Restoration, Hope I am able to find my center and achieve deliverance by focusing on the Blood of Christ. I try to imagine (I know this may seem odd to some) the healing virtue of Christ’s blood covering my wounds, my insecurities, and my pain. I believe that my deliverance (and my family’s) will come through Christ’s healing power.
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process?
I experienced discipleship by the late Vivian Stamper who I met at a restaurant in Fayetteville, North Carolina. She led me to the church where I found saving faith in Jesus Christ, New Hope Church of God (Cleveland, TN). Vivian read the Bible with me and patiently answered all of my questions. She taught me how to pray and how to wait on God to respond to my silence before Him. She took me to Bible study and told me the importance of “walking the walk.” She taught me about piety and living holy. When I received the baptism of the Holy Spirit and I spoke in tongues, it was Vivian who helped me to understand what was happening. This prayer language had not been a part of my CME or Catholic upbringing and was a little bit unnerving for me. Vivian helped instill a deep respect for the gifts of the Holy Spirit. I was very fortunate to have Vivian in my life. I do not believe that I would have had that kind of one on one discipleship by just joining the church. The church that I am in now does not do much in terms of individual discipleship. We have Bible study, prayer meeting, Sunday school, and revival services; however, I do not believe that a new convert would feel comfortable with the level of teaching that is being done. We do not have a new member’s class which really upsets me. I have discussed this with my pastor several times and she recognizes the need but does not have the people to put in position. I try to do some discipleship with new converts as I have the time. I am grateful for the discipleship that I received and would like to give back to the Christian community.Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
I have more trouble with distractions now than I used to. I don’t have as much alone time because my husband is home recuperating. I have a five year old who knows no boundaries. When I find the time alone it is in the wee hours of the morning. The distractions that usually plague me are all of the things that I could be doing instead of just being. I try to push all of the chores out of my mind and concentrate on the stillness and quietness of the early morning. I focus on Isa. 53 reading it and rereading it, and then I pray over the verses, asking myself how this is speaking to me and my own situation. I feel the stress and the tension leaving my body, the distractions seem to be a thing of the past, thankfully. Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience. I feel called to practice silence and lying prostrate before the Lord. This is very difficult for me because I have a hard time with being silent and “unbusy”. My house is always loud and alive with music, piano playing, television, video games, etc. I am not a game player and I am not much of a television viewer, I find it hard to find a quiet spot to unwind spiritually and lay quietly before the Lord. I lie on my bedroom floor and put in my ear plugs and enjoy the peace and solitude. I focus on the verse “The Lord is in His holy temple, let all the earth keep silence before Him” (Hab. 2:20 [KJV]). As my mind wanders, I reflect back on my focal verse and repeat the words silently. I leave my room feeling peaceful and hopeful. Chapter 6, Select an aphorism that connects with your journey. Post a reflection. “Every day and in every way, I am getting better and better and better” My grandmother used to look in the mirror and speak that audibly to herself every day. I have incorporated it into my own morning routine. She was big on the power of positive confession. I do believe that there is some truth to it. She had many health ailments and was hoping to be healed physically. I do not have any serious health ailments but I seek spiritual healing and wholeness. I am striving to become better holistically. Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
I envision spiritual direction and discipleship in small church groups. In our church, each member is assigned a deacon and a deaconess who are supposed to be our spiritual advisors and the person we are supposed to be accountable to; but, that’s where it ends. I would like to see these groups get together for home Bible studies and times of fellowship and prayer. I would like to get to know the people in my group a little better. Our church is very cliquish and people tend to run in their own little circles. Very few actually reach out to new members. I envision a better discipleship and mentoring class for new members. I would like to see Bible study and prayer group that is specifically targeted for new members in a format that allows freedom to ask questions.
Chapter 1, Describe the role, substance, and place of spiritual direction in your church and life. Who nurtures this holy conversation in your life?
As a Pentecostal Christian, spiritual direction is very important in our church and in the lives of most of our congregation. Our pastor, Elder Ardelia Corbett, is the one who provides this nurturing in my life. I appreciate that my pastor honors the presence of the Holy Spirit and allows time for the Holy Spirit to come in and minister in our services. The programming and order of service takes a back seat to the ministry of the Holy Spirit. She also encourages the gifts of the Spirit and allows us to worship in a way that is natural and comfortable for us. I like to raise my hands and I often kneel at the altar and wait quietly before the Lord. Spiritual direction is a very important part of my life. She is not only a spiritual director but she is a directee as well. She spends many hours of every day in contemplative prayer for the congregation. She is very sensitive to the promptings of the Holy Spirit and has a prophetic and healing anointing. I also am grateful that she recognizes the Holy Spirit’s gifting on others and allows us the freedom to minister to others. I want to know what God has to say to me in regards to every aspect of my life. I also want to know and hear the voice of God. My desire is to go to higher heights and deeper depths in my knowledge, understanding, and worship of my God. Chapter 2, Explain the 6 components of your Theological World.
I best identify with Theological World 5:
1. Feeling: dryness. I think I have mentioned before that I feel that God is afar. I am not used to this feeling. It is very foreign and uncomfortable to me. I am one who usually always feels God’s presence.
2. Obsessio: Heaviness With all of my husband’s health conditions, the financial strain, family problems, stress, etc. I most identify with this aspect of my theological world view.
3. State: Lack. I recognize that my “storage is empty” I need to be filled up spiritually. I am in need and I am waiting on God to power out His time of refreshing on me.
4. Atonement: Amazing Grace. The Scripture verse that really speaks to my situation is “My grace is sufficient for thee: for my strength is made perfect in weakness. Mostly gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:9b [KJV]).
5. Christology: Christ as the Wounded Healer. I find comfort with the image of Christ as Healer. I know that he knows and shares my pain and my struggles. He is as Isa. 53 states, “A man of sorrows and acquainted with grief..”
6. Epiphania: Deliverance, Restoration, Hope I am able to find my center and achieve deliverance by focusing on the Blood of Christ. I try to imagine (I know this may seem odd to some) the healing virtue of Christ’s blood covering my wounds, my insecurities, and my pain. I believe that my deliverance (and my family’s) will come through Christ’s healing power.
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process?
I experienced discipleship by the late Vivian Stamper who I met at a restaurant in Fayetteville, North Carolina. She led me to the church where I found saving faith in Jesus Christ, New Hope Church of God (Cleveland, TN). Vivian read the Bible with me and patiently answered all of my questions. She taught me how to pray and how to wait on God to respond to my silence before Him. She took me to Bible study and told me the importance of “walking the walk.” She taught me about piety and living holy. When I received the baptism of the Holy Spirit and I spoke in tongues, it was Vivian who helped me to understand what was happening. This prayer language had not been a part of my CME or Catholic upbringing and was a little bit unnerving for me. Vivian helped instill a deep respect for the gifts of the Holy Spirit. I was very fortunate to have Vivian in my life. I do not believe that I would have had that kind of one on one discipleship by just joining the church. The church that I am in now does not do much in terms of individual discipleship. We have Bible study, prayer meeting, Sunday school, and revival services; however, I do not believe that a new convert would feel comfortable with the level of teaching that is being done. We do not have a new member’s class which really upsets me. I have discussed this with my pastor several times and she recognizes the need but does not have the people to put in position. I try to do some discipleship with new converts as I have the time. I am grateful for the discipleship that I received and would like to give back to the Christian community.Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
I have more trouble with distractions now than I used to. I don’t have as much alone time because my husband is home recuperating. I have a five year old who knows no boundaries. When I find the time alone it is in the wee hours of the morning. The distractions that usually plague me are all of the things that I could be doing instead of just being. I try to push all of the chores out of my mind and concentrate on the stillness and quietness of the early morning. I focus on Isa. 53 reading it and rereading it, and then I pray over the verses, asking myself how this is speaking to me and my own situation. I feel the stress and the tension leaving my body, the distractions seem to be a thing of the past, thankfully. Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience. I feel called to practice silence and lying prostrate before the Lord. This is very difficult for me because I have a hard time with being silent and “unbusy”. My house is always loud and alive with music, piano playing, television, video games, etc. I am not a game player and I am not much of a television viewer, I find it hard to find a quiet spot to unwind spiritually and lay quietly before the Lord. I lie on my bedroom floor and put in my ear plugs and enjoy the peace and solitude. I focus on the verse “The Lord is in His holy temple, let all the earth keep silence before Him” (Hab. 2:20 [KJV]). As my mind wanders, I reflect back on my focal verse and repeat the words silently. I leave my room feeling peaceful and hopeful. Chapter 6, Select an aphorism that connects with your journey. Post a reflection. “Every day and in every way, I am getting better and better and better” My grandmother used to look in the mirror and speak that audibly to herself every day. I have incorporated it into my own morning routine. She was big on the power of positive confession. I do believe that there is some truth to it. She had many health ailments and was hoping to be healed physically. I do not have any serious health ailments but I seek spiritual healing and wholeness. I am striving to become better holistically. Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
I envision spiritual direction and discipleship in small church groups. In our church, each member is assigned a deacon and a deaconess who are supposed to be our spiritual advisors and the person we are supposed to be accountable to; but, that’s where it ends. I would like to see these groups get together for home Bible studies and times of fellowship and prayer. I would like to get to know the people in my group a little better. Our church is very cliquish and people tend to run in their own little circles. Very few actually reach out to new members. I envision a better discipleship and mentoring class for new members. I would like to see Bible study and prayer group that is specifically targeted for new members in a format that allows freedom to ask questions.
Sessions #6, "Spiritual Direction" [Reflections on the Edwards text, posted by Dr. Nissley. Posts are due by 2/25 for this session.]
Background: Tilden Edwards, an Episcopal priest who founded the Shalem Institute in 1979 for Spiritual Formation in Washington, D.C., and served as the Executive Director until 2000. He defines spirituality as, "It has to do with the way we probe and respond to that deepest yearning in us for the infinite, for that which is more than all the finite things that life gives us, It is, I think, part of our intrinsic human nature to have this longing for something more."
Issue: Please read the following article which critiques the contemplative spirituality from a biased perspective: http://www.lighthousetrailsresearch.com/researchpaper.pdf but the article warrants our read. The conclusions are faulty. We can discuss and process this implortant dimension of grounding spirituality in the Triune God as revealed in the 1) Scriptures, 2) Church Tradition, 3)Reason, and 4) Reflection of our personal experience. This is a variant of the Wesleyan Quadrilateral (WQ) which provides wholistic approach to doing theology. I have added some additional guardrails to keep us on the Kingdom Path and avoid crashing on the high-speed curves.
This textbook and author are foundational reference points for spiritual direction in the 21st century. Edwards provides an abundance of helpful models, terms, and tips that are invaluable. There is an issue that we need to discuss at this point in the course, which can be further elaborated upon at the Retreat and during our travels to & from. The issue is syncretism or inclusive pluralism of ideas, methods, and insights from other world religions. The Salem Institute is "the place" for training in spiritual direction, but as part of the broader "Spiritual Direction Movement", there is sometimes accomodations or inclusion of non-Christian concepts or practices. This is a blinking red light, in other words approach with caution. This has always been the case with Mystical Christianity or Spiritual Theology, which has been personified as more "emotional, touchy feely, or quishy".
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices.
2) Chapter 3, "How do we know? The Nature of Spiritual Experince" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
Calhoun: Part 4, "Small Group"
*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.
*Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
Background: Tilden Edwards, an Episcopal priest who founded the Shalem Institute in 1979 for Spiritual Formation in Washington, D.C., and served as the Executive Director until 2000. He defines spirituality as, "It has to do with the way we probe and respond to that deepest yearning in us for the infinite, for that which is more than all the finite things that life gives us, It is, I think, part of our intrinsic human nature to have this longing for something more."
Issue: Please read the following article which critiques the contemplative spirituality from a biased perspective: http://www.lighthousetrailsresearch.com/researchpaper.pdf but the article warrants our read. The conclusions are faulty. We can discuss and process this implortant dimension of grounding spirituality in the Triune God as revealed in the 1) Scriptures, 2) Church Tradition, 3)Reason, and 4) Reflection of our personal experience. This is a variant of the Wesleyan Quadrilateral (WQ) which provides wholistic approach to doing theology. I have added some additional guardrails to keep us on the Kingdom Path and avoid crashing on the high-speed curves.
This textbook and author are foundational reference points for spiritual direction in the 21st century. Edwards provides an abundance of helpful models, terms, and tips that are invaluable. There is an issue that we need to discuss at this point in the course, which can be further elaborated upon at the Retreat and during our travels to & from. The issue is syncretism or inclusive pluralism of ideas, methods, and insights from other world religions. The Salem Institute is "the place" for training in spiritual direction, but as part of the broader "Spiritual Direction Movement", there is sometimes accomodations or inclusion of non-Christian concepts or practices. This is a blinking red light, in other words approach with caution. This has always been the case with Mystical Christianity or Spiritual Theology, which has been personified as more "emotional, touchy feely, or quishy".
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices.
2) Chapter 3, "How do we know? The Nature of Spiritual Experince" This is an epistemological question. To keep us from melting down, consider Edwards' statement on page 79, "I believe what makes a practice Christian is not its form but its intent." This is saying the end justifies the means. Please respond with as much clarity as possible, again we will process this big issue at the Retreat. Respond to Edwards' statement.
Calhoun: Part 4, "Small Group"
*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process.
*Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
Sunday, February 17, 2008
Building a Spiritual Direction Framework
Chapter 1.
It is difficult to describe a role, substance and the place of something that you don’t know exist. Until I enrolled in seminary, spiritual direction, merely meant, “letting the Holy Spirit lead you” often echoed by the pastor. There were no instructions to show you how to let it lead you or even to recognize its leadership capability. Perhaps it is a cultural thing, nevertheless, letting the Holy Spirit “lead us” is a common phrase that is shared with the members whether from the pulpit or through Bible study. The importance of listening to the Holy Spirit is conveyed through the songs, prayers and sermons that take place in worship. In saying this then the role of spiritual direction is one which directs us closer to God and his will for our lives. This direction is achieved through corporate worship that may have individual results. The place of the Holy Spirit had to do with inviting its presence into everything that took place in church and every day activities. Individuals, who expressed a desire to grow in their relationship with God, are encouraged through recommended classes, readings, and mentoring. The rest of the congregation has Bible Study, Sunday school and the Sunday morning sermon as it spiritual yardstick. Being one who exhibited a special calling on her life, spiritual direction has taken on the role of enabler of my spiritual growth and development. This role consists of accountability to a spiritual director and studying of God’s word through reading the Bible, education, meditation, listening and prayer. Because of its importance, its place in my life is one that is as a permanent resident. Rev. Dr. Langston Bannister, my former pastor and current friend nurtures this holy conversation in my life. Under his pastorate, many benefited from his leadership as a man of God, a disciple and a spiritual director. Through his efforts I spent a year studying spiritual direction taught by the Dominican Sisters. Through his efforts, I am enrolled in seminary. He walks my journey with me and I see him as an excellent model and mentor. If spiritual direction is a form of “rebirth” then he helped with my delivery.
Chapter 2
Discernment
Discernment as a crucial component in my spiritual direction skill set reminds me that as I seek to facilitate or demonstrate what a relationship with God is all about, I must become in tuned with Christ in order to use the radar of discernment on myself and others. To be able to discern and recognize it as other than just your opinion is difficult. As the text indicated, truth is a guide. I experienced this recently in a Sunday school class when the question was asked, “Have you ever felt that God was not listening to your prayers and did this make you angry?” I knew my answer was “yes.” But as I waited for others to say “yes,” by show of hands the answer was “no.” The prompting of the Holy Spirit within me presented this as a “teachable moment.” I volunteered to share why I answered, yes. Upon completion of my explanation, everyone changed their answer to yes. “It was such a liberating experience,” exclaimed one woman. If I must use my imagination, I would encourage members of my church to nurture their spiritual discernment by 1) Understanding that all truth ends and begins with God. He knows our thoughts.2) Studying his Word to strengthen their ability to be in touch with this gift 3) Praying, listening and then speaking if directed. 4) Accepting the fact that no answer or response is okay. And 5) Remembering that the gift of discernment is just that, a gift. Above all, I would highlight the importance of practicing the art of listening for his voice, whether through retreats, meditation, Scripture or prayer in order to recognize it in times of need. Although these are just basic insights, I have found that this helps me as I seek his will in my day-to-day living. What I have discovered is that some who call themselves Christians and have leadership positions in the church think that they have the answers for others lives automatically. Discernment is not automatic. It is God given.
It is difficult to describe a role, substance and the place of something that you don’t know exist. Until I enrolled in seminary, spiritual direction, merely meant, “letting the Holy Spirit lead you” often echoed by the pastor. There were no instructions to show you how to let it lead you or even to recognize its leadership capability. Perhaps it is a cultural thing, nevertheless, letting the Holy Spirit “lead us” is a common phrase that is shared with the members whether from the pulpit or through Bible study. The importance of listening to the Holy Spirit is conveyed through the songs, prayers and sermons that take place in worship. In saying this then the role of spiritual direction is one which directs us closer to God and his will for our lives. This direction is achieved through corporate worship that may have individual results. The place of the Holy Spirit had to do with inviting its presence into everything that took place in church and every day activities. Individuals, who expressed a desire to grow in their relationship with God, are encouraged through recommended classes, readings, and mentoring. The rest of the congregation has Bible Study, Sunday school and the Sunday morning sermon as it spiritual yardstick. Being one who exhibited a special calling on her life, spiritual direction has taken on the role of enabler of my spiritual growth and development. This role consists of accountability to a spiritual director and studying of God’s word through reading the Bible, education, meditation, listening and prayer. Because of its importance, its place in my life is one that is as a permanent resident. Rev. Dr. Langston Bannister, my former pastor and current friend nurtures this holy conversation in my life. Under his pastorate, many benefited from his leadership as a man of God, a disciple and a spiritual director. Through his efforts I spent a year studying spiritual direction taught by the Dominican Sisters. Through his efforts, I am enrolled in seminary. He walks my journey with me and I see him as an excellent model and mentor. If spiritual direction is a form of “rebirth” then he helped with my delivery.
Chapter 2
Six components of my Theological World, which is best described in World 1, are explained as follows…
Feeling; Longing- just as the text indicated, I remember feeling a desire to know “more’ and a sense of being unfulfilled in all of my many accomplishments. I had made an earned a good living. I had written books. I had stayed in hotel with top ratings. I had raised pretty good children and yet, I desired more from my life.
Obsessio: Separation as being abandoned- Things that once seemed important or defined success for my life became transparent. They lost their importance to a desire to be immersed in the things of God-using my gifts and talents for him. I question always: Am I doing what God wants me to do.
3. State: Alien- Sometimes on my journey, I feel like an alien-being in the world but not of the world. My family sees a change in me and they do not quite understand it. I don’t always understand it, either.
4. Atonement: Love- I believe love can penetrate the walls of any situation. We are commanded to love unconditionally. Although, not always easy, love is necessary. Love is atonement for our sins.
5. Christology: Revealer- I believe that God will make everything clear in his own way. I sometimes become impatient with curiosity. I believe he reveals to us as he sees or feel a need. We sing a song, “We’ll Understand It Better By and By.” I believe this.
6. Epiphania: Reunion- I believe that through nature we are reunited with God daily. Of course one day we well be reunited in the heavenly garden but I see essence of that garden each day. As I embrace this belief it helps in ushering the
presence of God in my life.
Feeling; Longing- just as the text indicated, I remember feeling a desire to know “more’ and a sense of being unfulfilled in all of my many accomplishments. I had made an earned a good living. I had written books. I had stayed in hotel with top ratings. I had raised pretty good children and yet, I desired more from my life.
Obsessio: Separation as being abandoned- Things that once seemed important or defined success for my life became transparent. They lost their importance to a desire to be immersed in the things of God-using my gifts and talents for him. I question always: Am I doing what God wants me to do.
3. State: Alien- Sometimes on my journey, I feel like an alien-being in the world but not of the world. My family sees a change in me and they do not quite understand it. I don’t always understand it, either.
4. Atonement: Love- I believe love can penetrate the walls of any situation. We are commanded to love unconditionally. Although, not always easy, love is necessary. Love is atonement for our sins.
5. Christology: Revealer- I believe that God will make everything clear in his own way. I sometimes become impatient with curiosity. I believe he reveals to us as he sees or feel a need. We sing a song, “We’ll Understand It Better By and By.” I believe this.
6. Epiphania: Reunion- I believe that through nature we are reunited with God daily. Of course one day we well be reunited in the heavenly garden but I see essence of that garden each day. As I embrace this belief it helps in ushering the
presence of God in my life.
Chapter 3
I experienced discipleship in the context of a Southern Baptist Church. This experience was limited to answering the question, “Do you accept Jesus Christ as your Lord and Savior?” I answered “yes.” Then the deacons made a statement that said after baptism I would have all the rights and privileges of any member of the church. A date was set for baptism and afterwards I was a member of the church. Discipleship came in the form of Sunday school and Sunday worship. The church presented the model of God for day-to-day living. This was reinforced by the family. This spiritual direction process meant for me that I should be in church on Sunday and be a good person. These teaching followed me to Third Baptist church as an adult where Pastor Bannister helped with my spiritual development by allowing me to bring the Sunday morning message, encouraging my reading of the Bible, encouraging me to attend seminary and enrolling me in a spiritual direction class. He took an active role along my journey. All he did helped to strengthen my walk. The weakness was in when I joined church but did not understand what that meant. I was blind but now I see.
Question 4
Reading about the desert father’s technique, I found it was easier to read than to do. I remember the first time that I was introduced to the practice of lectio divina. My mind was filled with all kinds of thought and I wondered if Sister Nancy would think I was not serious. I just could not clear my mind and had to admit to her my difficulty at the end of the process. I struggled. She said, the more you practice the better it will be. She must have used the desert father’s technique because she told me to quickly replace the thought with one that focused on God. Before the end of this year long class, I had begun to know how to clear my mind. I learned it is not easy. Whenever I attempt the process of lectio divina, I plan it for a time when distractions should be limited Dr. Sandstrom recently had us practice this in class and I had no difficulty.
Question 5
Getting lost in silence is a spiritual mode that I feel called to practice. Silence is something I struggle with often. It seems that whenever I am called to meditate or focus in silence, some distraction challenges me. For three evenings, I attempted this spiritual mode and only on Sunday evening was I able to complete it. I needed to be emptied of all the things that had caused negativity to enter in. I just wanted to be. In my office, as the rest of the house slept, I found my centering in silence. Isaiah 43:1-2 was a Scripture that Dr. Sandstrom used in class and it had relevance to my need to just be, so I read it. The words, “you are mine” helped with my efforts to center on God. Afterwards, I was able to go to bed and get a good night’s sleep.
Getting lost in silence is a spiritual mode that I feel called to practice. Silence is something I struggle with often. It seems that whenever I am called to meditate or focus in silence, some distraction challenges me. For three evenings, I attempted this spiritual mode and only on Sunday evening was I able to complete it. I needed to be emptied of all the things that had caused negativity to enter in. I just wanted to be. In my office, as the rest of the house slept, I found my centering in silence. Isaiah 43:1-2 was a Scripture that Dr. Sandstrom used in class and it had relevance to my need to just be, so I read it. The words, “you are mine” helped with my efforts to center on God. Afterwards, I was able to go to bed and get a good night’s sleep.
Chapter 6
“Living in the past brings guilt and hurt; living in the future is the root of anxiety and fear; the present is deeply sufficient” is an aphorism that connects with my journey. I can often be heard saying, I live one day at a time. I remember when I used to be bound by the past and this often made me feel inadequate for God’s work. I anxiously looked toward the future as a means of escape and becoming worthy and I feared failure. I read a book called the “Precious Present” given to me by my spiritual advisor and I began to focus on one day at a time. The only day that I can live in is the present. The past is gone and tomorrow isn’t promised.
Chapter 7
I envision a model of spiritual direction that releases renewal in my church as one which focuses on the need for connectivity of all members. I believe that the strength for spiritual growth and direction comes as we see commonality in serving God. When I think of the attention that I received and how that impacted my life, I wish it for others. When I came to Ohio and joined my current church, I remember being assigned to an alphabetical group-R. This group met once a month on Sunday afternoon. In it I came to know members of the church that otherwise would have taken longer. Periodically, our group would fellowship with another alphabetical group. In these groups we shared our life experiences and our understanding of what it meant to be a Christian. The main focus was on fellowship in Jesus. As members became involved in their groups it seemed to spill over to their involvement in worship. Desires and questions about Christ surfaced and were answered with the help of the pastor. In this group a selected Scripture was chosen and discussion centered on this Scripture. As we ate snacks that the host/facilitator provided in this informal, yet spiritual gathering, I came to feel connected not only to my church but to God. This model reflects a biblical pattern because it embodies community and its connectivity to Christ-discipleship. This foundational model reflects a biblical pattern because the group attendance was not mandatory, it was voluntary. To follow Christ is voluntary.
I envision a model of spiritual direction that releases renewal in my church as one which focuses on the need for connectivity of all members. I believe that the strength for spiritual growth and direction comes as we see commonality in serving God. When I think of the attention that I received and how that impacted my life, I wish it for others. When I came to Ohio and joined my current church, I remember being assigned to an alphabetical group-R. This group met once a month on Sunday afternoon. In it I came to know members of the church that otherwise would have taken longer. Periodically, our group would fellowship with another alphabetical group. In these groups we shared our life experiences and our understanding of what it meant to be a Christian. The main focus was on fellowship in Jesus. As members became involved in their groups it seemed to spill over to their involvement in worship. Desires and questions about Christ surfaced and were answered with the help of the pastor. In this group a selected Scripture was chosen and discussion centered on this Scripture. As we ate snacks that the host/facilitator provided in this informal, yet spiritual gathering, I came to feel connected not only to my church but to God. This model reflects a biblical pattern because it embodies community and its connectivity to Christ-discipleship. This foundational model reflects a biblical pattern because the group attendance was not mandatory, it was voluntary. To follow Christ is voluntary.
Discernment
Discernment as a crucial component in my spiritual direction skill set reminds me that as I seek to facilitate or demonstrate what a relationship with God is all about, I must become in tuned with Christ in order to use the radar of discernment on myself and others. To be able to discern and recognize it as other than just your opinion is difficult. As the text indicated, truth is a guide. I experienced this recently in a Sunday school class when the question was asked, “Have you ever felt that God was not listening to your prayers and did this make you angry?” I knew my answer was “yes.” But as I waited for others to say “yes,” by show of hands the answer was “no.” The prompting of the Holy Spirit within me presented this as a “teachable moment.” I volunteered to share why I answered, yes. Upon completion of my explanation, everyone changed their answer to yes. “It was such a liberating experience,” exclaimed one woman. If I must use my imagination, I would encourage members of my church to nurture their spiritual discernment by 1) Understanding that all truth ends and begins with God. He knows our thoughts.2) Studying his Word to strengthen their ability to be in touch with this gift 3) Praying, listening and then speaking if directed. 4) Accepting the fact that no answer or response is okay. And 5) Remembering that the gift of discernment is just that, a gift. Above all, I would highlight the importance of practicing the art of listening for his voice, whether through retreats, meditation, Scripture or prayer in order to recognize it in times of need. Although these are just basic insights, I have found that this helps me as I seek his will in my day-to-day living. What I have discovered is that some who call themselves Christians and have leadership positions in the church think that they have the answers for others lives automatically. Discernment is not automatic. It is God given.
Saturday, February 16, 2008
chapters 1&2 for now
Sessions #4 & #5, "Building A Spiritual Direction Framework" [Reflections on the Jones text, posted by Dr. Nissley. Posts are due by 2/18 for these sessions.]POSTING TIP: Please consolidate your posts for Sessions #4 & #5 to add new material to your responses. This process will help to keep your posts for Sessions #4 & #5 from being scattered throughout the blog.[In order to focus our reflections on the 7 chapters of the Jones text, I will provide post prompts for each chapter.]
Chapter 1, Describe the role, substance, and place of spiritual direction in your church and life. Who nurtures this holy conversation in your life?
Before I answer this question, I have been thinkging about the people in my life that as stated on page5 , "have become Christ for us", My mother and father and siblings, especailly my oldest brother Jonathan, since I grew up in a Christian home. My Aunt, who mentored me as a young adult. In college I rember one prophesor in particular that took an interested in my spiritula growth.
In My Church it has been pastors, first Pastor LW, then Pastor DM, then Pastor DE. The both offered a listening ear as to my own questions about discernment and encouraged me to persue studies and persue the development of my skills. One pastor, when I asked if I may have some time talking with him, actually made a special space, a Holy Space, to invited God into our conversation. Page 10 states, the at "Every request for spiritual direction is really the desire for a companion on the pilgrimage." My hsband has become that companion with me as we discuss, were God is leading us as a couple. His encouragement of me in my studies have been tremendous.
Chapter 2, Explain the 6 components of your Theological World.
I took the questionair at the end of the book and the scores reveal that my Theological world is first World 1, the feeling of longing, for the more, beyond anything that ordinary living seems able to fulfill. Life seems like a quest to understand the Mystery of the Whole, yet sometimes it would seem enough simple to be enfolded by it." (pg 53). Mys second World is % yet it doesn't seem to describe my experience, yes, I understand suffering, and feel the heaveninss of the world, but I am not overwhelmed by it because I have hope adn Yes Jesus is my companion and epipahania is Endurance as integrity. I did not agree with the description oas stated on page 55 os "worn down to a cynical fatigue". I do like the song listed on the next chapter, as world 5 Hope as glorification- "when the Roll is called Up Yonder."
I will be answering these questions one chapter at a time. Thanks
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
Chapter 1, Describe the role, substance, and place of spiritual direction in your church and life. Who nurtures this holy conversation in your life?
Before I answer this question, I have been thinkging about the people in my life that as stated on page5 , "have become Christ for us", My mother and father and siblings, especailly my oldest brother Jonathan, since I grew up in a Christian home. My Aunt, who mentored me as a young adult. In college I rember one prophesor in particular that took an interested in my spiritula growth.
In My Church it has been pastors, first Pastor LW, then Pastor DM, then Pastor DE. The both offered a listening ear as to my own questions about discernment and encouraged me to persue studies and persue the development of my skills. One pastor, when I asked if I may have some time talking with him, actually made a special space, a Holy Space, to invited God into our conversation. Page 10 states, the at "Every request for spiritual direction is really the desire for a companion on the pilgrimage." My hsband has become that companion with me as we discuss, were God is leading us as a couple. His encouragement of me in my studies have been tremendous.
Chapter 2, Explain the 6 components of your Theological World.
I took the questionair at the end of the book and the scores reveal that my Theological world is first World 1, the feeling of longing, for the more, beyond anything that ordinary living seems able to fulfill. Life seems like a quest to understand the Mystery of the Whole, yet sometimes it would seem enough simple to be enfolded by it." (pg 53). Mys second World is % yet it doesn't seem to describe my experience, yes, I understand suffering, and feel the heaveninss of the world, but I am not overwhelmed by it because I have hope adn Yes Jesus is my companion and epipahania is Endurance as integrity. I did not agree with the description oas stated on page 55 os "worn down to a cynical fatigue". I do like the song listed on the next chapter, as world 5 Hope as glorification- "when the Roll is called Up Yonder."
I will be answering these questions one chapter at a time. Thanks
Chapter 3, I experienced discipleship in the context of an Anabaptist--Sect Type of Faith Community. Share your discipleship experience with characteristics of either Sect or Church, or possibly a blend as depicted in the Wesleyan Model in the text. What were the strengths and weaknesses in your Faith Community's spiritual direction process.
Chapter 4, Reflect upon the spiritual direction technique demonstrated by the Desert Fathers in name and release the distractions in contemplation (p. 119). Post after you have practiced this technique during your personal formation such as a Lectio Divina.
Chapter 5, Select one spiritual mode that you feel called to practice. Don't push your self, allow your self to feel at ease and relaxed in God's presence. Post your reflections on this experience.
Chapter 6, Select an aphorism that connects with your journey. Post a reflection.
Chapter 7, Envision and describe a model of spiritual direction that release renewal in your congregation. How does this model reflect a biblical pattern?
Thursday, February 14, 2008
disernment- Calhoun part 3
Calhoun Text, Part 3, Section: "Discernment"You are half-way through this course, post a reflection on "Discernment" that is a crucial component in your spiritual direction skill set. Imagine that you are training members of your congregation to nurture their spiritual discernment. Post your exploration and insights on discernment.
"opening us up to listen to and recognize the voice and pattern of God's direction in our lives.'' that is the defention given on page99, yet sometimes that seems like a life long discipline. For I have asked myself the questions of how do I know that voice is God's and not my own? My dad used to tell me, that if I was close to God, seeking God's will, praying and following God's law, (scripture), then our will becomes to do God's will.
Well Listening is one of the steps, prayer and seeking God's will, ask for help and council from trusted friends, wise family members and the body of Christ in community. Taking time for this process and not rushing, (wait on the Lord), using both our heads- Like making a pro and con lists of choices and our hearts, listening to the longing of our hearts especailly if both options tend to be in God's Will. Again waiting and listening for the Holy Spirit to move or let one know. I do believe in open and closed doors and in the presence of a peace about a situation. I have even set before the LORD a fleese, a test case, as did one of the old testament heros.
The reflections questions were meaningful especailly the one asking if I wait or just jump in- This has been a strugle for me and I am learning to wait on the Lord. (There is a story here but not enough time to tell it, maybe at retreat)
#3 asks do I beieve that God has only one perfect blueprint for my life? why or why not? Although God wants me to follow in God's way, I do not believe that there is only ONE perfect blueprint for my life. God has given us humans the gift of choice and the brains to go with that gift. Does it matter to God if I went to Christian College A or B. Part of me says No, I don't think so as long as both colleges are Christ Centered, and I am open to growing in my faith. I don't want my children to worry as to which college they are to attend as if there is only ONE perfect one for them and if they miss this opportunity, it will never come back. I know that might not be what some of you believe, but after much thought, I have decided that God does give us choice and we are to make the best choice given all the information we come up with as well as listening to the small, still voice. But what if the answer never comes. I do believe we are to make the best choice and move on it knowing that God goes with us werever we go.
I did excercise #4 and was amazed that the desires of my heart have not changed much and the 7 year plans seemed to have a common core, that of service.
"opening us up to listen to and recognize the voice and pattern of God's direction in our lives.'' that is the defention given on page99, yet sometimes that seems like a life long discipline. For I have asked myself the questions of how do I know that voice is God's and not my own? My dad used to tell me, that if I was close to God, seeking God's will, praying and following God's law, (scripture), then our will becomes to do God's will.
Well Listening is one of the steps, prayer and seeking God's will, ask for help and council from trusted friends, wise family members and the body of Christ in community. Taking time for this process and not rushing, (wait on the Lord), using both our heads- Like making a pro and con lists of choices and our hearts, listening to the longing of our hearts especailly if both options tend to be in God's Will. Again waiting and listening for the Holy Spirit to move or let one know. I do believe in open and closed doors and in the presence of a peace about a situation. I have even set before the LORD a fleese, a test case, as did one of the old testament heros.
The reflections questions were meaningful especailly the one asking if I wait or just jump in- This has been a strugle for me and I am learning to wait on the Lord. (There is a story here but not enough time to tell it, maybe at retreat)
#3 asks do I beieve that God has only one perfect blueprint for my life? why or why not? Although God wants me to follow in God's way, I do not believe that there is only ONE perfect blueprint for my life. God has given us humans the gift of choice and the brains to go with that gift. Does it matter to God if I went to Christian College A or B. Part of me says No, I don't think so as long as both colleges are Christ Centered, and I am open to growing in my faith. I don't want my children to worry as to which college they are to attend as if there is only ONE perfect one for them and if they miss this opportunity, it will never come back. I know that might not be what some of you believe, but after much thought, I have decided that God does give us choice and we are to make the best choice given all the information we come up with as well as listening to the small, still voice. But what if the answer never comes. I do believe we are to make the best choice and move on it knowing that God goes with us werever we go.
I did excercise #4 and was amazed that the desires of my heart have not changed much and the 7 year plans seemed to have a common core, that of service.
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