"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."