2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
I found this whole chapter to be very helful and interesting. Most of you know that I am a school psychologist, but maybe you don't know why I have come to seminary. One reason was to be able to integrate my traning as a psychologist with my call to ministry. First I looked at Pastoral care and counseling in my previous seminary, then at Christian counseling and now at Family Ministry at Winebrenner. page 177 has a list of 8 functions and how a spiritual direction verse pschotherapy would handle these. I guess, that integration can happen as a person has skills and is called to practice these skills. The setting is very important. I do believe that we are whole beings, and the spiritual life and the psychy are not seperate part but part of the whold person. The trick is in the creativity of knowing when and how to use these techniques to bring Wholeness to a hurting person. This for me depends on who is paying my salary and what is permissable or not. In the discussion about tranformation on page 178, this is not limited just to a spiritual director but one who is also equiped in psychology, with God's help, this can be achieved. Knowing that we have hurting people in our congregations is very important, but also knowing when to refer them on, and to who is also very important.
Tuesday, March 25, 2008
Monday, March 24, 2008
Session 9 -one of two questions
Soul Care - Session 9
1) Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
I have read Moon and Benner's book on these two traditions, but I have also read for another class Richard Foster's book Streams of Living Water in which he outlines and stengths and weaknesses of these two traditions. My comments will probably be from both books as the thoughts are still fresh in my mind. The goals of teh Social Justice Traditon is "Experience of teh divine presence leading to justice and well-being in all human relationships and social structures" (pg 145), The procedure for transformation is both individual and group counseling and prayer. I really enjoyed reading on page 142, that "God offers courage in this struggle, a divine empowerment to live out the commmand of Jesus to serve humanity. In this serviec, God grants spiritual peace...God will be there...God of creation is the God at humnity's final destination. "the expeince of divine forgivness, empoweremnet in the struggle for justice, peace an abiding sence of the divine presence and in the end eternal life. "
Resources: prayer, confession, spiritual diesciplines, worship and faith. .."Service becomes a tow =way meditation of grace, an incarnation event, (148) Foster states the major stengths of the Social Justice tradition is calling us to a right order of scity, our ecclesiology- make our faith real, Christian love, ecological concerns, impossible ideal and promotes between personal ethics and social ethics, (foster pg 176-78). The weakness is the danger for Social Justice Tradition to become an end in itself, work on social justice issues without the matters of the heart, political agenda and become rigit orjudgmental. The ending words remind me as to why I became a Mennonite, Jocial Justice tradition tends to help us see that through it God deveops in us the compassion to love our neighbor freely and develop in our world a place where justice and rightousness prevails" ( Foster 182)
The Goal of the Pentecostals/Charismatic Tradition's goal is to seek renewal to return to initial spiritual experinces of believing and Spiritual baptism. Procedure is prayer, instruction, worhsip in teh Spirit, including silence, glossalalie, singing, and celebrating. Resources are scripture stories and testimonies of dndividuals who were spiritual and a spiritual community. (164)Foster also lists major strengths as - this Spirit empowered life- 1) an ongoing correction to our impulse to domesticate God. (foster 129). I really enjoyed reading this section, as a control person, I am so guilty of trying to put God in a box. This was such a fresh reminder that we cannot manage or control the work of the Holy Spirit. 2) It reminds us that the Kindom of God depends not on talk but on power" (1Cor.4:20). 3)It offers continuing challenge towards spiritual growth and development.
4) it offers a life of gifting and empowering for witness and service. Foster than lists perils
1) trivialization. -we focus on the gift tather than the Giver. 2) rejecting the rational and the intellectual.
3) divorcing the gift of the Spirit from the 'fruit of the Spirit and 4) linking our walk in the Spirit to higly speculative end time scenarious that lack thrological foundation. (Foster 130-131). The Charistmatic Tradtiton is a life of immersed in, empowered by, and under the direction of the Spirit of God. I found these summaries to be helpful
1) Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
I have read Moon and Benner's book on these two traditions, but I have also read for another class Richard Foster's book Streams of Living Water in which he outlines and stengths and weaknesses of these two traditions. My comments will probably be from both books as the thoughts are still fresh in my mind. The goals of teh Social Justice Traditon is "Experience of teh divine presence leading to justice and well-being in all human relationships and social structures" (pg 145), The procedure for transformation is both individual and group counseling and prayer. I really enjoyed reading on page 142, that "God offers courage in this struggle, a divine empowerment to live out the commmand of Jesus to serve humanity. In this serviec, God grants spiritual peace...God will be there...God of creation is the God at humnity's final destination. "the expeince of divine forgivness, empoweremnet in the struggle for justice, peace an abiding sence of the divine presence and in the end eternal life. "
Resources: prayer, confession, spiritual diesciplines, worship and faith. .."Service becomes a tow =way meditation of grace, an incarnation event, (148) Foster states the major stengths of the Social Justice tradition is calling us to a right order of scity, our ecclesiology- make our faith real, Christian love, ecological concerns, impossible ideal and promotes between personal ethics and social ethics, (foster pg 176-78). The weakness is the danger for Social Justice Tradition to become an end in itself, work on social justice issues without the matters of the heart, political agenda and become rigit orjudgmental. The ending words remind me as to why I became a Mennonite, Jocial Justice tradition tends to help us see that through it God deveops in us the compassion to love our neighbor freely and develop in our world a place where justice and rightousness prevails" ( Foster 182)
The Goal of the Pentecostals/Charismatic Tradition's goal is to seek renewal to return to initial spiritual experinces of believing and Spiritual baptism. Procedure is prayer, instruction, worhsip in teh Spirit, including silence, glossalalie, singing, and celebrating. Resources are scripture stories and testimonies of dndividuals who were spiritual and a spiritual community. (164)Foster also lists major strengths as - this Spirit empowered life- 1) an ongoing correction to our impulse to domesticate God. (foster 129). I really enjoyed reading this section, as a control person, I am so guilty of trying to put God in a box. This was such a fresh reminder that we cannot manage or control the work of the Holy Spirit. 2) It reminds us that the Kindom of God depends not on talk but on power" (1Cor.4:20). 3)It offers continuing challenge towards spiritual growth and development.
4) it offers a life of gifting and empowering for witness and service. Foster than lists perils
1) trivialization. -we focus on the gift tather than the Giver. 2) rejecting the rational and the intellectual.
3) divorcing the gift of the Spirit from the 'fruit of the Spirit and 4) linking our walk in the Spirit to higly speculative end time scenarious that lack thrological foundation. (Foster 130-131). The Charistmatic Tradtiton is a life of immersed in, empowered by, and under the direction of the Spirit of God. I found these summaries to be helpful
Sunday, March 23, 2008
Session #10, "Soul Care", (Benner & Moon text, pp. 187-249)
1) Spiritual Questors: Galindo cites Tilden Edwards' two reasons for an increased interest and emphasis upon spiritual direction in contemporary American culture: a. Personal spiritual formation as a way of life with limited interpretation and accountability, and b. Acknowledgement of the limitations of psychology to address issues of wholeness in our lives. Why are you interested in spiritual direction?
2) Case Reflection: Reflect on the Pastor Mark Case, this type of case reflection can provide some insights into what a Senior Capstone Case Reflection could be for MAFM students. Briefly describe your Case Reflection of the Pastor Mark Case utilizing the format utilized in the Benner & Moon text: a. Case Assessment, b. Conceptualization of the Case, and c. Treatment of the Case. You may integrate insights from other sources such as: a. Other WTS courses, b. Other training, c. Your life and ministry experience, and d. Personal insight.
Calhoun, Part 8, Spiritual Growth Planner, (Calhoun, pp. 256-263)
Select the spiritual discipline that you experienced during this course which had the highest connection to your current situation and personal spiritual passion. Describe how this spiritual discipline impacted your life and ministry.
1) Spiritual Questors: Galindo cites Tilden Edwards' two reasons for an increased interest and emphasis upon spiritual direction in contemporary American culture: a. Personal spiritual formation as a way of life with limited interpretation and accountability, and b. Acknowledgement of the limitations of psychology to address issues of wholeness in our lives. Why are you interested in spiritual direction?
2) Case Reflection: Reflect on the Pastor Mark Case, this type of case reflection can provide some insights into what a Senior Capstone Case Reflection could be for MAFM students. Briefly describe your Case Reflection of the Pastor Mark Case utilizing the format utilized in the Benner & Moon text: a. Case Assessment, b. Conceptualization of the Case, and c. Treatment of the Case. You may integrate insights from other sources such as: a. Other WTS courses, b. Other training, c. Your life and ministry experience, and d. Personal insight.
Calhoun, Part 8, Spiritual Growth Planner, (Calhoun, pp. 256-263)
Select the spiritual discipline that you experienced during this course which had the highest connection to your current situation and personal spiritual passion. Describe how this spiritual discipline impacted your life and ministry.
Saturday, March 22, 2008
Soul Care - Session 9
1) Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
The role of a Spiritual Director in the Social Justice Tradition is more like a Spiritual Friend who listens to us with love and gives caring attention through revealing to us God’s open heart. The main basis of the Spiritual Direction in the Social Justice Tradition is to seek God for divine empowerment to live out the command of God to serve humanity through loving our neighbor as ourselves. If we truly live out this command then we will find ourselves seeking to help others with world, community and national issues that affect all people (i.e. AIDS, poverty, lack of education, racism, sexism, etc.). There is no formally institutionalized program for spiritual direction in the Social Justice Tradition; however, spiritual formation is used to help people discover the movement of God in their lives through prayer, Bible Study, and spiritual friendships to assist in the confrontation of various crucial issues that affect society and our world. The goal of spiritual direction in the Social Justice Tradition is to experience the divine presence of God which will lead to justice and well-being in all human relationships and social structures through individual and group counseling and prayer, along with practice of the spiritual disciplines.
The role of the Spiritual Director in the Pentecostal/Charismatic Tradition is not a formal position and is one that is more similar to a Prayer Warrior, Intercessor, or Spiritually Mature Person who has been baptized by the Holy Spirit and more than likely has provided some outward sign (i.e. speaking in tongues, holy dancing or laughing, etc.) that they have been filled with the Holy Spirit. The main focus is a continual quest to recapture a person’s original reception of the Holy Spirit. There seem to be no formal requirements for Pentecostal Spiritual Directors, but they must be a gifted leader and do not have to satisfy any academic or formal requirements. The oral traditions of prophecy and testimony provide the main resource for growth in the relationship between the Prayer Warrior and the Seeker. The relationship between the Prayer Warrior and the Seeker usually develops out of a spiritual issue, pain, questioning, or other crucial spiritual time for the Seeker where he/she is looking for answers to spiritual problems and the Prayer Warrior intercedes on their behalf in prayer to help them through this spiritual situation through the Holy Spirit. Participation in corporate worship is crucial, and sanctification through the experience of Spirit baptism is also essential to spiritual formation. It seems that absent an outward sign of the Spirit baptism that a Seeker may not be able to participate in Spiritual Direction in the Pentecostal/Charismatic Tradition, but this Spirit baptism may become the focus of the relationship between the Prayer Warrior/Partner and the Seeker. The goal of the Prayer Warrior/Partner is to assist the Seeker in experiencing the reality of God’s presence and arriving at a sense of peace through prayer, instruction, Spirit baptism, corporate worship, singing and celebration, Bible Study and testimonies of others.
The role of the Spiritual Director in the Pentecostal/Charismatic Tradition is not a formal position and is one that is more similar to a Prayer Warrior, Intercessor, or Spiritually Mature Person who has been baptized by the Holy Spirit and more than likely has provided some outward sign (i.e. speaking in tongues, holy dancing or laughing, etc.) that they have been filled with the Holy Spirit. The main focus is a continual quest to recapture a person’s original reception of the Holy Spirit. There seem to be no formal requirements for Pentecostal Spiritual Directors, but they must be a gifted leader and do not have to satisfy any academic or formal requirements. The oral traditions of prophecy and testimony provide the main resource for growth in the relationship between the Prayer Warrior and the Seeker. The relationship between the Prayer Warrior and the Seeker usually develops out of a spiritual issue, pain, questioning, or other crucial spiritual time for the Seeker where he/she is looking for answers to spiritual problems and the Prayer Warrior intercedes on their behalf in prayer to help them through this spiritual situation through the Holy Spirit. Participation in corporate worship is crucial, and sanctification through the experience of Spirit baptism is also essential to spiritual formation. It seems that absent an outward sign of the Spirit baptism that a Seeker may not be able to participate in Spiritual Direction in the Pentecostal/Charismatic Tradition, but this Spirit baptism may become the focus of the relationship between the Prayer Warrior/Partner and the Seeker. The goal of the Prayer Warrior/Partner is to assist the Seeker in experiencing the reality of God’s presence and arriving at a sense of peace through prayer, instruction, Spirit baptism, corporate worship, singing and celebration, Bible Study and testimonies of others.
2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
I disagree with Gerald May’s caution with the Integration Movement in Christian Counseling including Spiritual Direction in the therapeutic process because since you are doing Christian Counseling then Spiritual Direction should be a part of the therapeutic process of trying to make the individual whole through encountering and direction by the Holy Spirit. I think that he raises some valid concerns regarding the roles between the client and the helper and how they can be confused if the process is not well defined in the beginning was to what one is trying to achieve through Spiritual Direction and Psycotherapy and that time can become an issue; however, just because there are issues does not mean that Spiritual Direction should not be a part of the therapeutic process. Where psychotherapy stops where does the client go to complete or get further answers? If trust with the Psycotherapist is developed with the client, wouldn’t it seem to be more consistent to also have the ability to provide Spiritual Direction since this is Christian Counseling that we are undertaking, and the Holy Spirit can provide instruction, direction and healing in ways that pure psychotherapy alone may fail due to the limits of man’s knowledge and ability.
I disagree with Gerald May’s caution with the Integration Movement in Christian Counseling including Spiritual Direction in the therapeutic process because since you are doing Christian Counseling then Spiritual Direction should be a part of the therapeutic process of trying to make the individual whole through encountering and direction by the Holy Spirit. I think that he raises some valid concerns regarding the roles between the client and the helper and how they can be confused if the process is not well defined in the beginning was to what one is trying to achieve through Spiritual Direction and Psycotherapy and that time can become an issue; however, just because there are issues does not mean that Spiritual Direction should not be a part of the therapeutic process. Where psychotherapy stops where does the client go to complete or get further answers? If trust with the Psycotherapist is developed with the client, wouldn’t it seem to be more consistent to also have the ability to provide Spiritual Direction since this is Christian Counseling that we are undertaking, and the Holy Spirit can provide instruction, direction and healing in ways that pure psychotherapy alone may fail due to the limits of man’s knowledge and ability.
I am in agreement with a negotiated perspective set forth by Moon where both psychotherapy and spiritual direction are combined in an effective manner with clear instruction and direction on the process where spiritual direction happens once a month and psychotherapy happens three times a month. I could even see each one happening twice a month to provide balance where necessary. I really like his Strategy One where the psychotherapist uses the eight functions of Spiritual Direction in the psychotherapy process and combines the effectiveness of both to help the person in a wholistic manner.
Calhoun, Part 7, Inner-Healing Prayer. This spiritual discipline connects with our discussion and reflection in the Benner & Moon material this week. Take an hour this week to practice this spiritual discipline with a trusted friend. Be prepared to encounter the Lord who is risen and alive! This is an Easter discipline that focuses upon the healing and new life in Christ. Share your appropriate reflection on this experience; keep personal those items that should not be shared on a public forum like this blog site. Thank you.
The trusted friend that I practiced this spiritual discipline with is my wife, who is my best friend and confidant. Through our time praying and discussing the issues that I have in my own spiritual journey, where I have been bruised, hurt, rejected and judged by others for the work that God is doing in my life, I have been blessed to receive and encounter Christ in a new and life changing way. I am looking forward to Resurrection Sunday and rising anew with Christ through having shared some of my deepest issues with my wife through prayer and discussion. I feel a liberation and freedom that I have not felt before. There is a newness that I am anxious about and want to share with others; however, I know that everything happens over time, but my hope is soaring because a tremendous weight has been lifted through this process. I no longer feel anger or separation but want to pray for those who have helped me to grow closer to God through the trials and tribulations that I have endured, and could only have gone through with the support and direction of the Holy Spirit. I am also going to go through the process of identifying on paper each issue that I need healing in and allow the Holy Spirit to direct me in how to address each issue according to his will with the help of healing prayer with my wife. The memorization of Psalm 23 has also provided me with a Scripture that gives me healing and understanding of my spiritual issues, trials and tribulations in a manner that I did not have spiritually before I began this memorization exercise. John 19:30 where Christ states “It Is Finished” also has provided me with further insight and spiritual direction regarding my position as I am going through healing because it is through Christ’s statement that I am assured that whatever I have gone through or am going through has already been finished in Christ. Praise God! Inner-Healing Prayer is a spiritual discipline that I will incorporate for the rest of my life with my wife because it has caused us to grow deeper in God and in support of one another. I thank God for Inner-Healing Prayer and a wife who is my best friend and spiritual support in all things.
The trusted friend that I practiced this spiritual discipline with is my wife, who is my best friend and confidant. Through our time praying and discussing the issues that I have in my own spiritual journey, where I have been bruised, hurt, rejected and judged by others for the work that God is doing in my life, I have been blessed to receive and encounter Christ in a new and life changing way. I am looking forward to Resurrection Sunday and rising anew with Christ through having shared some of my deepest issues with my wife through prayer and discussion. I feel a liberation and freedom that I have not felt before. There is a newness that I am anxious about and want to share with others; however, I know that everything happens over time, but my hope is soaring because a tremendous weight has been lifted through this process. I no longer feel anger or separation but want to pray for those who have helped me to grow closer to God through the trials and tribulations that I have endured, and could only have gone through with the support and direction of the Holy Spirit. I am also going to go through the process of identifying on paper each issue that I need healing in and allow the Holy Spirit to direct me in how to address each issue according to his will with the help of healing prayer with my wife. The memorization of Psalm 23 has also provided me with a Scripture that gives me healing and understanding of my spiritual issues, trials and tribulations in a manner that I did not have spiritually before I began this memorization exercise. John 19:30 where Christ states “It Is Finished” also has provided me with further insight and spiritual direction regarding my position as I am going through healing because it is through Christ’s statement that I am assured that whatever I have gone through or am going through has already been finished in Christ. Praise God! Inner-Healing Prayer is a spiritual discipline that I will incorporate for the rest of my life with my wife because it has caused us to grow deeper in God and in support of one another. I thank God for Inner-Healing Prayer and a wife who is my best friend and spiritual support in all things.
Soul Care - Session 8
1) Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources.
In the Anglican Tradition the role of the Spiritual Director is more like a teacher and companion who is in a one-on-one relationship with the directee where the directee gets the full attention of the Spiritual Director at all times with strong instruction as one of the founding principles of the spiritual direction relationship. The Spiritual Director as teacher supervises the directee’s reading in the area of prayer, coaches, or models prayer with the directee. In the companion portion or aspect of the relationship, the directee gets less than full attention, which requires more maturity between both people. There is a definite focus that the Spiritual Director must have an understanding of the dynamics of a complex relationship at depths deeper than just the depravity of sin or the human nature. In this Tradition, spiritual direction is an incisive fellowship and intense and is not for the faint or weak of heart. The goal is to assist the directee employ Christian principles and the Christian faith to live in Jesus’ company. Spiritual literature, retreat facilities and spiritual communities provide the spiritual resources to allow the directee to focus on prayer, instruction, vocal counsel, directed reading and other spiritual projects. I really liked this quote: “God’s direct call on all of us is to discipleship.
In the Reformed Tradition, the perspective is that all transformation comes from God; therefore, the hope for conformity to Christ is a goal and not a destination, with no claim to have ever reached the goal, and maturity comes through the process of spiritual direction. The Spiritual Director is not an authoritative priest who interprets the will of God to the directee and tells them the decision to make (differing from the Anglican Tradition), but is more similar to a Spiritual Friend or Soul Friend who befriends another on the spiritual journey, and is willing to walk into the deep places of human life, listen to persistent yearnings, explore darkest fears, and identify the dominant images of self or God. It was based upon this reading that I changed the terms used in the Gethsemane Spiritual Direction Group at Calvary. I originally used the terms Spiritual Director and Directee but changed to Spiritual Companion and Spiritual Friend because I am joining everyone in the spiritual journey and wanted to experience spiritual direction without the formality of formal titles. Through prayer, I also did away with the titles that everyone uses in Church (i.e. Brother, Sister, Deacon, Deaconess, Pastor), and everyone refers to each other by first name. This also engenders more of the friend perspective and not the formality of church titles that may hinder full disclosure or place one in an authoritative position with others feeling that they can’t say what they need to say because others are in “authority” based upon position or title. The Spiritual Director discerns spirits, prays and keeps his life open and growing, and participates in personal spiritual direction himself. A quote that I love is “When the soul looks at itself, it is immediately driven to God through a vision of its brokenness and need, and when the soul looks upon God it is driven to more fully see itself as a broken reflection of the holiness and majesty of God.” “Growing souls fearlessly open themselves to deeper insights into the self as made in the image of God.” The goal is to find God’s Will and conformity to Christ through prayer, listening, Scripture reading and internalization, and directive responses by using the resources of prayer, the Holy Spirit, journaling, the spiritual guide’s experience, and spiritual discernment. Semper Reformanda is at the heart of the Reformed Tradition spiritual direction process because we are reformed and are always reforming.
In the Wesleyan Tradition, the Spiritual Director’s goal is to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can live out the 2 Greatest Commandments of loving God with all of your heart, mind, soul and strength, and your neighbor as yourself. The Spiritual Director functions more like a Spiritual Guide in the relationship uses a process of faith mentoring in spending time with fewer people to teach the faith by example, counsel, coaching and modeling. As Guide, the faith mentor acts as God’s usher, escorting the mentee into the Lord’s presence. As Model, the faith mentor provides a living example of spirituality, lifestyle, values and intimacy with the spiritual friend. As Coach, the faith mentor provides instruction and provides encouragement through the process. As Advocate, the faith mentor offers honest support and affirmation without judgment that provides security and trustee for the spiritual friend. As Sponsor, the faith mentor is a friend and co-learner to a youth providing for full participation in church. As Guarantor, the faith mentor incarnates Christian adulthood for others to encourage young people to grow. This is being done through my Spiritual Ministry class “Young Warrior Christian Leadership Training” where I am working with 4 teens (3 young women and 1 young man) where we get together once a week for 90 minutes and talk about Christian Leadership through study of Scripture and establishment of leadership principles to help them with their career goals and school requirements. As Mediator, the faith mentor acts as priest to the spiritual friend. The spiritual discipline of journaling and worshipping in community are also extremely important. The goal within the Wesleyan Tradition is transformation by the grace of God in Christ, wholeness, holiness and Christ-likeness through guidance toward transforming moments and for the lifelong journey of spiritual formation, while sharing one’s journey with a covenant group, twin soul or faith mentor. The resources that are used are prayer, Bible study, community worship, sacraments, fellowship, service, dependence upon the Holy Spirit and viewing and being the imago Dei through spiritual formation and direction.
2) Reflect on the intriguing statement from page 128, "One of the problems with evangelical spirituality is that Christians have no one to talk to." Envision how a team of lay spiritual directors, supervised by the pastor, would impact the life of your congregation.
A team of lay spiritual directors supervised by the pastor would change the entire life of Calvary in a dramatic way according to God’s Will and plan. Many of the individuals participating in the Gethsemane Spiritual Direction Group were spiritually looking for an avenue and outlet to speak with other Christians regarding spiritual issues, goals, growth and other concerns that you are not able to discuss or address on Sunday or during the week without structure. The group is made up of different individuals within the church who may not normally come together but a bond is being formed where we can “really talk” with one another without judgment or fear of being looked down upon because of our brokenness. Calvary has AA and NA meetings every Monday and Wednesday with outstanding attendance and dedication by its members, and I always wondered how this organization was so faithful and helpful to each other, and it was not until the Gethsemane Spiritual Direction Group was formed that I understood that it was not just those within AA and NA that need a group to talk with about their issues and problems, but that every church must have a Spiritual Direction Group to help facilitate healing and supporting through the Holy Spirit to overcome and move beyond issues of brokenness, failure, pain, and other issues that we bring into church and that many times occur within church that may damage our relationship with God and others. We go to church many days during the week attending Sunday worship service, Bible Study, Sunday School, and many meetings and other auxiliary and ministry issues, but never “talk” about God, the Holy Spirit’s move in our lives individually and collectively, or meet each other in love at the point of our issues or pain and merely exist rather than grow. How many people come to a hospital for care and leave with the same broken bone or lack of diagnosis and follow-up care? If that occurred we would call it medical malpractice and want to sue the hospital for not doing its job. Why is it acceptable in the church? Why do the spiritually sick, broken, cursed, afflicted and confused come to the “spiritual hospital” and leave many times more broken than when they came in, without any diagnosis by the Holy Spirit of the problem or issue and a plan of growth (prayer, Bible Study, spiritual disciplines) that is carried out on an individual and corporate level? Lay spiritual directors supervised by the pastor would provide Calvary with the Spiritual Emergency Room and Out Patient Care that is needed to help everyone learn that being Christians and Disciples is not seeking perfection but being in relationship with God who is perfect, that we all have problems and issues that we need others to help us with, and that since God is in community (Father, Son and Holy Spirit) that we need others to truly live as the imagio Dei and grow in relationship with others and God according to spiritual direction and formation on an individual and group basis.
Calhoun, Part 6, Humility
Quote from page 191, "Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!"
I was able to practice this discipline of humility by making a conscious effort to focus on the person that I was addressing and not thinking about myself first. I was blessed to preach at St. Paul Missionary Baptist Church on Sunday, March 16 (Palm Sunday) and after the service concluded I remarked to everyone that provided me with encouragement regarding the Word that God gave me to give “your support and the grace of God provided me with the blessing of being able to provide God’s Word according to God’s Will.” I also was able to have a one-on-one spiritual direction session with one of Calvary members and I responded “your companionship and spiritual ear are a blessing to me through this process of self-revelation in God and healing that I am in, and I thank God for you.” I was also able to preach at a Good Friday Service at Beulah Baptist Church with 4 dynamic men of God and 2 dynamic women of God on the 7 last words of Christ. At the conclusion of the Service, I was able to go up to each preacher and pastor and thank them for the message that blessed the congregation and myself, along the lines of “Your message was awesome in how God used you to bless his people. Thank you for blessing us with how God is using you according to His will.” This process of humility has made me more conscious of others and reduces self so that God may increase.
2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed.
A. Let various cars in line in front of me in going to Pistons’ Basketball Game without acknowledgement by many drivers.
B. Shoveled snow of neighbor who has grandchildren living with him.
C. Opened door for various women going into and out of stores that I was entering or leaving during the week.
D. Handled finalization of severance package for former Church employee.
In many instances, the other acts of service or kindness that I was able to do were acknowledged by the person so the list I have is smaller than I would have liked, but it did feel good every time that the person acknowledged the act by a simple “Thank You” but it depleted the list that I could provide. I think that through this activity, I tried to be of more service and kindness and it really didn’t matter whether or not the person observed my act because I just felt good doing it regardless of whether or not I received a response.
In the Anglican Tradition the role of the Spiritual Director is more like a teacher and companion who is in a one-on-one relationship with the directee where the directee gets the full attention of the Spiritual Director at all times with strong instruction as one of the founding principles of the spiritual direction relationship. The Spiritual Director as teacher supervises the directee’s reading in the area of prayer, coaches, or models prayer with the directee. In the companion portion or aspect of the relationship, the directee gets less than full attention, which requires more maturity between both people. There is a definite focus that the Spiritual Director must have an understanding of the dynamics of a complex relationship at depths deeper than just the depravity of sin or the human nature. In this Tradition, spiritual direction is an incisive fellowship and intense and is not for the faint or weak of heart. The goal is to assist the directee employ Christian principles and the Christian faith to live in Jesus’ company. Spiritual literature, retreat facilities and spiritual communities provide the spiritual resources to allow the directee to focus on prayer, instruction, vocal counsel, directed reading and other spiritual projects. I really liked this quote: “God’s direct call on all of us is to discipleship.
In the Reformed Tradition, the perspective is that all transformation comes from God; therefore, the hope for conformity to Christ is a goal and not a destination, with no claim to have ever reached the goal, and maturity comes through the process of spiritual direction. The Spiritual Director is not an authoritative priest who interprets the will of God to the directee and tells them the decision to make (differing from the Anglican Tradition), but is more similar to a Spiritual Friend or Soul Friend who befriends another on the spiritual journey, and is willing to walk into the deep places of human life, listen to persistent yearnings, explore darkest fears, and identify the dominant images of self or God. It was based upon this reading that I changed the terms used in the Gethsemane Spiritual Direction Group at Calvary. I originally used the terms Spiritual Director and Directee but changed to Spiritual Companion and Spiritual Friend because I am joining everyone in the spiritual journey and wanted to experience spiritual direction without the formality of formal titles. Through prayer, I also did away with the titles that everyone uses in Church (i.e. Brother, Sister, Deacon, Deaconess, Pastor), and everyone refers to each other by first name. This also engenders more of the friend perspective and not the formality of church titles that may hinder full disclosure or place one in an authoritative position with others feeling that they can’t say what they need to say because others are in “authority” based upon position or title. The Spiritual Director discerns spirits, prays and keeps his life open and growing, and participates in personal spiritual direction himself. A quote that I love is “When the soul looks at itself, it is immediately driven to God through a vision of its brokenness and need, and when the soul looks upon God it is driven to more fully see itself as a broken reflection of the holiness and majesty of God.” “Growing souls fearlessly open themselves to deeper insights into the self as made in the image of God.” The goal is to find God’s Will and conformity to Christ through prayer, listening, Scripture reading and internalization, and directive responses by using the resources of prayer, the Holy Spirit, journaling, the spiritual guide’s experience, and spiritual discernment. Semper Reformanda is at the heart of the Reformed Tradition spiritual direction process because we are reformed and are always reforming.
In the Wesleyan Tradition, the Spiritual Director’s goal is to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can live out the 2 Greatest Commandments of loving God with all of your heart, mind, soul and strength, and your neighbor as yourself. The Spiritual Director functions more like a Spiritual Guide in the relationship uses a process of faith mentoring in spending time with fewer people to teach the faith by example, counsel, coaching and modeling. As Guide, the faith mentor acts as God’s usher, escorting the mentee into the Lord’s presence. As Model, the faith mentor provides a living example of spirituality, lifestyle, values and intimacy with the spiritual friend. As Coach, the faith mentor provides instruction and provides encouragement through the process. As Advocate, the faith mentor offers honest support and affirmation without judgment that provides security and trustee for the spiritual friend. As Sponsor, the faith mentor is a friend and co-learner to a youth providing for full participation in church. As Guarantor, the faith mentor incarnates Christian adulthood for others to encourage young people to grow. This is being done through my Spiritual Ministry class “Young Warrior Christian Leadership Training” where I am working with 4 teens (3 young women and 1 young man) where we get together once a week for 90 minutes and talk about Christian Leadership through study of Scripture and establishment of leadership principles to help them with their career goals and school requirements. As Mediator, the faith mentor acts as priest to the spiritual friend. The spiritual discipline of journaling and worshipping in community are also extremely important. The goal within the Wesleyan Tradition is transformation by the grace of God in Christ, wholeness, holiness and Christ-likeness through guidance toward transforming moments and for the lifelong journey of spiritual formation, while sharing one’s journey with a covenant group, twin soul or faith mentor. The resources that are used are prayer, Bible study, community worship, sacraments, fellowship, service, dependence upon the Holy Spirit and viewing and being the imago Dei through spiritual formation and direction.
2) Reflect on the intriguing statement from page 128, "One of the problems with evangelical spirituality is that Christians have no one to talk to." Envision how a team of lay spiritual directors, supervised by the pastor, would impact the life of your congregation.
A team of lay spiritual directors supervised by the pastor would change the entire life of Calvary in a dramatic way according to God’s Will and plan. Many of the individuals participating in the Gethsemane Spiritual Direction Group were spiritually looking for an avenue and outlet to speak with other Christians regarding spiritual issues, goals, growth and other concerns that you are not able to discuss or address on Sunday or during the week without structure. The group is made up of different individuals within the church who may not normally come together but a bond is being formed where we can “really talk” with one another without judgment or fear of being looked down upon because of our brokenness. Calvary has AA and NA meetings every Monday and Wednesday with outstanding attendance and dedication by its members, and I always wondered how this organization was so faithful and helpful to each other, and it was not until the Gethsemane Spiritual Direction Group was formed that I understood that it was not just those within AA and NA that need a group to talk with about their issues and problems, but that every church must have a Spiritual Direction Group to help facilitate healing and supporting through the Holy Spirit to overcome and move beyond issues of brokenness, failure, pain, and other issues that we bring into church and that many times occur within church that may damage our relationship with God and others. We go to church many days during the week attending Sunday worship service, Bible Study, Sunday School, and many meetings and other auxiliary and ministry issues, but never “talk” about God, the Holy Spirit’s move in our lives individually and collectively, or meet each other in love at the point of our issues or pain and merely exist rather than grow. How many people come to a hospital for care and leave with the same broken bone or lack of diagnosis and follow-up care? If that occurred we would call it medical malpractice and want to sue the hospital for not doing its job. Why is it acceptable in the church? Why do the spiritually sick, broken, cursed, afflicted and confused come to the “spiritual hospital” and leave many times more broken than when they came in, without any diagnosis by the Holy Spirit of the problem or issue and a plan of growth (prayer, Bible Study, spiritual disciplines) that is carried out on an individual and corporate level? Lay spiritual directors supervised by the pastor would provide Calvary with the Spiritual Emergency Room and Out Patient Care that is needed to help everyone learn that being Christians and Disciples is not seeking perfection but being in relationship with God who is perfect, that we all have problems and issues that we need others to help us with, and that since God is in community (Father, Son and Holy Spirit) that we need others to truly live as the imagio Dei and grow in relationship with others and God according to spiritual direction and formation on an individual and group basis.
Calhoun, Part 6, Humility
Quote from page 191, "Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!"
I was able to practice this discipline of humility by making a conscious effort to focus on the person that I was addressing and not thinking about myself first. I was blessed to preach at St. Paul Missionary Baptist Church on Sunday, March 16 (Palm Sunday) and after the service concluded I remarked to everyone that provided me with encouragement regarding the Word that God gave me to give “your support and the grace of God provided me with the blessing of being able to provide God’s Word according to God’s Will.” I also was able to have a one-on-one spiritual direction session with one of Calvary members and I responded “your companionship and spiritual ear are a blessing to me through this process of self-revelation in God and healing that I am in, and I thank God for you.” I was also able to preach at a Good Friday Service at Beulah Baptist Church with 4 dynamic men of God and 2 dynamic women of God on the 7 last words of Christ. At the conclusion of the Service, I was able to go up to each preacher and pastor and thank them for the message that blessed the congregation and myself, along the lines of “Your message was awesome in how God used you to bless his people. Thank you for blessing us with how God is using you according to His will.” This process of humility has made me more conscious of others and reduces self so that God may increase.
2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed.
A. Let various cars in line in front of me in going to Pistons’ Basketball Game without acknowledgement by many drivers.
B. Shoveled snow of neighbor who has grandchildren living with him.
C. Opened door for various women going into and out of stores that I was entering or leaving during the week.
D. Handled finalization of severance package for former Church employee.
In many instances, the other acts of service or kindness that I was able to do were acknowledged by the person so the list I have is smaller than I would have liked, but it did feel good every time that the person acknowledged the act by a simple “Thank You” but it depleted the list that I could provide. I think that through this activity, I tried to be of more service and kindness and it really didn’t matter whether or not the person observed my act because I just felt good doing it regardless of whether or not I received a response.
Thursday, March 20, 2008
S#9, "Soul Care", (Benner & Moon text, pp. 137-186)
Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
Spiritual director in the Social Justice tradition has a focus that is quite different from that of the Pentecostal/Charismatic Tradition. The two approach spiritual direction from opposite ends of the spectrum. The first tradition might ask how the church and the teachings of Christ, might impact and move people to the point of taking a stance against those who commit social injustices upon the less unfortunate?
The focus is about developing healthy and wholesome relationships both vertically with God and horizontally with men. It’s goal is to experience the Divine Presence which leads to liberation and freedom from the oppressor. Spiritual direction seeks to bring people together in mutual love and respect for all people irregardless of their financial stability, educational level attained, gender, or sexual preference. It is a place where people who have been marginalized by society can be cured. This is accomplished through individual or group counseling, prayer, confession, bible study, and spiritual friendships, and worship services.
The Pentecostal tradition however would ask, how might this same faith impact and change lives in such a way that people become holy and so spiritually filled with the Spirit that lives are changed and made fit for the kingdom of God? The answer, by first being baptized with the Holy Spirit. That spiritual baptism is evidenced by speaking in tongues, and the demonstrating the “fruit of the Spirit.
Spirituality is achieved as seekers follow the spiritual directors of the denomination who are seldom if ever is referred to as such. Spiritual directors are those people who carry such titles as bishop, pastor, evangelist, elder and mother. Benner included father in his list of spiritual directors. If the term father is used it is a rarity in most mainline Pentecostal/Charismatic denomination. Also, not mention in his list are apostles and the head of the organization, the “chief” or “founding apostle” who are usually the folk who are looked upon as father but seldom referred to as such.
Holiness is achieved through worship, prayer, being filled with the Spirit, evident by the frequency of speaking in tongues, laying on of hands, confession, living the Word, studying scripture. The resources being the Holy Spirit, prayer, discernment, testimonies which include giving verbal witness about God’s saving grace and telling how one got through a crisis.
2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
I would tend to agree with May’s caution and his support of the negative perspective in regards to mixing the processes of spiritual direction and therapeutic. The spiritual director takes the journey with the “directee” helping him/her to discover God through prayer, scriptures while the therapist’s focus is on the patient’s/clients problems and personality change. May suggests that it is possible only when there is clear discernment. He suggests that the director must be a “gifted spiritual director” and only if discernment of the right relationship is known, and only on a temporary basis. Two questions that I would raise at this point is, who determines whether or not a spiritual director is gifted, and if it is acceptable when doing therapeutic counseling to convert to spiritual direction temporarily, can the reverse work as well? If doing spiritual direction, can we also convert temporarily to therapeutic counseling. I would argue that while the director may be gifted, the directee may not be. The directee may inadvertently miss a critical piece of the formation process. For example, concentration on the problem and trying to find solutions could suggest to the client that his problem is the problem and self is responsible for the healing. While this may be one way of approaching the problem, it does become problematic when the client must shift the focus towards God and scripture as being the source of solution. What you have here are two different means for achieving wellness and becoming whole. I think that what might work however is concluding all sessions with prayer and Word. There should always be some spiritual connection discerned by the director that might make this possible when feasible.
Spiritual director in the Social Justice tradition has a focus that is quite different from that of the Pentecostal/Charismatic Tradition. The two approach spiritual direction from opposite ends of the spectrum. The first tradition might ask how the church and the teachings of Christ, might impact and move people to the point of taking a stance against those who commit social injustices upon the less unfortunate?
The focus is about developing healthy and wholesome relationships both vertically with God and horizontally with men. It’s goal is to experience the Divine Presence which leads to liberation and freedom from the oppressor. Spiritual direction seeks to bring people together in mutual love and respect for all people irregardless of their financial stability, educational level attained, gender, or sexual preference. It is a place where people who have been marginalized by society can be cured. This is accomplished through individual or group counseling, prayer, confession, bible study, and spiritual friendships, and worship services.
The Pentecostal tradition however would ask, how might this same faith impact and change lives in such a way that people become holy and so spiritually filled with the Spirit that lives are changed and made fit for the kingdom of God? The answer, by first being baptized with the Holy Spirit. That spiritual baptism is evidenced by speaking in tongues, and the demonstrating the “fruit of the Spirit.
Spirituality is achieved as seekers follow the spiritual directors of the denomination who are seldom if ever is referred to as such. Spiritual directors are those people who carry such titles as bishop, pastor, evangelist, elder and mother. Benner included father in his list of spiritual directors. If the term father is used it is a rarity in most mainline Pentecostal/Charismatic denomination. Also, not mention in his list are apostles and the head of the organization, the “chief” or “founding apostle” who are usually the folk who are looked upon as father but seldom referred to as such.
Holiness is achieved through worship, prayer, being filled with the Spirit, evident by the frequency of speaking in tongues, laying on of hands, confession, living the Word, studying scripture. The resources being the Holy Spirit, prayer, discernment, testimonies which include giving verbal witness about God’s saving grace and telling how one got through a crisis.
2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
I would tend to agree with May’s caution and his support of the negative perspective in regards to mixing the processes of spiritual direction and therapeutic. The spiritual director takes the journey with the “directee” helping him/her to discover God through prayer, scriptures while the therapist’s focus is on the patient’s/clients problems and personality change. May suggests that it is possible only when there is clear discernment. He suggests that the director must be a “gifted spiritual director” and only if discernment of the right relationship is known, and only on a temporary basis. Two questions that I would raise at this point is, who determines whether or not a spiritual director is gifted, and if it is acceptable when doing therapeutic counseling to convert to spiritual direction temporarily, can the reverse work as well? If doing spiritual direction, can we also convert temporarily to therapeutic counseling. I would argue that while the director may be gifted, the directee may not be. The directee may inadvertently miss a critical piece of the formation process. For example, concentration on the problem and trying to find solutions could suggest to the client that his problem is the problem and self is responsible for the healing. While this may be one way of approaching the problem, it does become problematic when the client must shift the focus towards God and scripture as being the source of solution. What you have here are two different means for achieving wellness and becoming whole. I think that what might work however is concluding all sessions with prayer and Word. There should always be some spiritual connection discerned by the director that might make this possible when feasible.
Wednesday, March 19, 2008
Session 9 Soul Care
1. Contrast and compare the role of spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
The focuses of both Traditions are different. The Social Justice Tradition places emphasis on the now whereas the Pentecostal Tradition focuses on the past or constant renewal. Both strive to bring spiritual awareness to the client. The Social Justice director seeks to address the presence of the Holy Spirit in all aspects of life and to all people—a balance between individualization, community and concern for the larger world (p144). The Pentecostal/Charismatic Tradition focuses on in house spiritual direction providing guidance by a designated professional (pastor or psychotherapist)—more structured (p. 157). In essence, they are both concerned with the same component-mental and spiritual health as it pertains to seeking wholeness in spiritual freedom. I define this as getting the client to see life through clear eyes as a child of God. I would like to describe the Social Justice approach as one of being proactive—helping the client to connect with their Spirit as a now happening, impacting day-to-day living for all people in all areas. (Spiritual issues). I would like to describe the Pentecostal/Charismatic approach as one of reactive—offering help after a crisis and making a connection to the Spirit from the way things used to be (reconciling unresolved past tragedies with relationship to God). The Social Justice Tradition strives to direct the client to a better understanding of how God’s love is for all and that his presence can be experienced every day in every issue of life (goal). The other strives to bring to the clients understanding that good and evil do exist--bad things will happen to good people- but experiencing the presence of God can help bring peace. Prayer is common in both of their procedures. Faith is a tool in the Social Justice Tradition, whereas, belief is achieved through Scripture stories and personal testimonies of community members who identify with the clients crisis in the Pentecostal/Charismatic Tradition (p. 164). Noting an obvious big difference is in the experiencing of God: The Social Justice Tradition is big on experiencing God’s presence; The Pentecostal/Charismatic Tradition is big on looking for an experience of God (p.158).
2. Discuss your response to Gerald May’s caution with the “Integration Movement” in Christian Counseling to include spiritual direction in the therapeutic process (p. 182-185).
The term “Integration Movement” caused me to have flashbacks to the Civil Rights Movement where segregation gave way to integration. The change greatly impacted my life both good and bad. Using this experience prompts me to respond to May’s caution in the positive. I agree that caution is in order. Also, I would have to ask, what is the purpose or focus for the integration? Is the focus on healthy or unhealthy mental health or right or wrong spiritual development about how one thinks and behaves? Speaking with my daughter who is in therapy, she suggests that clients may see this as an obstacle (judgment) to revealing their deep feelings, which is necessary for complete healing. This is not to say that there isn’t a place for spiritual direction but only after mental health has been restored. I remember when I was in therapy for my foot and the therapist began to talk about how I would be able to run a race when my foot was healed. I said to him, “First let’s get my foot healed and then I can decide how I want to use them.” I wasn’t ready to talk about marathons when I couldn’t walk. If my mental health is in jeopardy perhaps I am not ready to deal with my spirituality. Perhaps, my answer is really, “It Depends.” Whereas integration in the south was a long awaited change for many good reasons, not everyone impacted by it had good results.
Spiritual Direction Group Reflection
Good Friday, the group met and a new member joined us. The theme for the gathering was, "What Are You Struggling With?" After getting some morning snacks, the group went into prayer for the session. First, the homework assignment of reflecting on times that the presence of God was noticed in the past week was shared. I remember thinking of how blessed this group is because of their willingness to do the homework and share. More and more many are beginning to sense God's presence in their day-to-day activities. Awareness is key as we move forward in this group. Scriptures used Psalm 91:1-8, and John 4:4-15 for the lectio divina exercise. Listening and silence are beginning to appear less of a struggle. Once again, I ended the session according to my 1 1/2 hour allotted time. Afterwards, discussion continued for another 1/2 hour. It seemed no one was in a hurry to leave. The Spirit of God stirred our hearts as we looked forward to Easter Sunday and Jesus' resurrection.
Inner-Healing Prayer
Words cannot begin to describe how it felt standing before the altar of God, where a cross stands at the center, talking to God with my friend Sandra. Before praying, we stood and spoke out loud about the wounds that plague us. We have struggled with some of the same issues in our lives. Whereas we have been in the same places of prayer, we have never focused on the two of us praying as one. Emotion filled our voices as tears welled in our eyes, we were talking to God as a friend. Whereas, Sandra kneeled, I stood, because of my limitations due to knee injury, next to her with my hand on her shoulder and I prayed for God's intervention as a healer.
In silence after the prayer, we just stayed at the altar for a while. Relief was expressed as if the burdens were going to be left at the altar. Walking away from the altar, Sandra exclaimed, "I feel I have truly let go and turned things over to God." Praying with Sandra, stirred my inner soul as I felt that just acknowledging the wounds was the beginning of healing. When and if complete healing will be achieved, only God knows. Calhoun tells us that "prayers aren't magic." Sandra shared with me that Phil. 4:6 is her favored Scripture. I suggested that she memorize and use that Scripture in difficult times. Psalm 121: 1-2 is one of my favorites. We decided that both were great Scriptures worth memorizing.
The focuses of both Traditions are different. The Social Justice Tradition places emphasis on the now whereas the Pentecostal Tradition focuses on the past or constant renewal. Both strive to bring spiritual awareness to the client. The Social Justice director seeks to address the presence of the Holy Spirit in all aspects of life and to all people—a balance between individualization, community and concern for the larger world (p144). The Pentecostal/Charismatic Tradition focuses on in house spiritual direction providing guidance by a designated professional (pastor or psychotherapist)—more structured (p. 157). In essence, they are both concerned with the same component-mental and spiritual health as it pertains to seeking wholeness in spiritual freedom. I define this as getting the client to see life through clear eyes as a child of God. I would like to describe the Social Justice approach as one of being proactive—helping the client to connect with their Spirit as a now happening, impacting day-to-day living for all people in all areas. (Spiritual issues). I would like to describe the Pentecostal/Charismatic approach as one of reactive—offering help after a crisis and making a connection to the Spirit from the way things used to be (reconciling unresolved past tragedies with relationship to God). The Social Justice Tradition strives to direct the client to a better understanding of how God’s love is for all and that his presence can be experienced every day in every issue of life (goal). The other strives to bring to the clients understanding that good and evil do exist--bad things will happen to good people- but experiencing the presence of God can help bring peace. Prayer is common in both of their procedures. Faith is a tool in the Social Justice Tradition, whereas, belief is achieved through Scripture stories and personal testimonies of community members who identify with the clients crisis in the Pentecostal/Charismatic Tradition (p. 164). Noting an obvious big difference is in the experiencing of God: The Social Justice Tradition is big on experiencing God’s presence; The Pentecostal/Charismatic Tradition is big on looking for an experience of God (p.158).
2. Discuss your response to Gerald May’s caution with the “Integration Movement” in Christian Counseling to include spiritual direction in the therapeutic process (p. 182-185).
The term “Integration Movement” caused me to have flashbacks to the Civil Rights Movement where segregation gave way to integration. The change greatly impacted my life both good and bad. Using this experience prompts me to respond to May’s caution in the positive. I agree that caution is in order. Also, I would have to ask, what is the purpose or focus for the integration? Is the focus on healthy or unhealthy mental health or right or wrong spiritual development about how one thinks and behaves? Speaking with my daughter who is in therapy, she suggests that clients may see this as an obstacle (judgment) to revealing their deep feelings, which is necessary for complete healing. This is not to say that there isn’t a place for spiritual direction but only after mental health has been restored. I remember when I was in therapy for my foot and the therapist began to talk about how I would be able to run a race when my foot was healed. I said to him, “First let’s get my foot healed and then I can decide how I want to use them.” I wasn’t ready to talk about marathons when I couldn’t walk. If my mental health is in jeopardy perhaps I am not ready to deal with my spirituality. Perhaps, my answer is really, “It Depends.” Whereas integration in the south was a long awaited change for many good reasons, not everyone impacted by it had good results.
Spiritual Direction Group Reflection
Good Friday, the group met and a new member joined us. The theme for the gathering was, "What Are You Struggling With?" After getting some morning snacks, the group went into prayer for the session. First, the homework assignment of reflecting on times that the presence of God was noticed in the past week was shared. I remember thinking of how blessed this group is because of their willingness to do the homework and share. More and more many are beginning to sense God's presence in their day-to-day activities. Awareness is key as we move forward in this group. Scriptures used Psalm 91:1-8, and John 4:4-15 for the lectio divina exercise. Listening and silence are beginning to appear less of a struggle. Once again, I ended the session according to my 1 1/2 hour allotted time. Afterwards, discussion continued for another 1/2 hour. It seemed no one was in a hurry to leave. The Spirit of God stirred our hearts as we looked forward to Easter Sunday and Jesus' resurrection.
Inner-Healing Prayer
Words cannot begin to describe how it felt standing before the altar of God, where a cross stands at the center, talking to God with my friend Sandra. Before praying, we stood and spoke out loud about the wounds that plague us. We have struggled with some of the same issues in our lives. Whereas we have been in the same places of prayer, we have never focused on the two of us praying as one. Emotion filled our voices as tears welled in our eyes, we were talking to God as a friend. Whereas, Sandra kneeled, I stood, because of my limitations due to knee injury, next to her with my hand on her shoulder and I prayed for God's intervention as a healer.
In silence after the prayer, we just stayed at the altar for a while. Relief was expressed as if the burdens were going to be left at the altar. Walking away from the altar, Sandra exclaimed, "I feel I have truly let go and turned things over to God." Praying with Sandra, stirred my inner soul as I felt that just acknowledging the wounds was the beginning of healing. When and if complete healing will be achieved, only God knows. Calhoun tells us that "prayers aren't magic." Sandra shared with me that Phil. 4:6 is her favored Scripture. I suggested that she memorize and use that Scripture in difficult times. Psalm 121: 1-2 is one of my favorites. We decided that both were great Scriptures worth memorizing.
Sunday, March 16, 2008
Session #8, "Soul Care", (Benner & Moon text, pp. 78-136)
Question 1. Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources
1. Anglican tradition,
The goal of spiritual direction in the Anglican tradition is to help both director and directee to develop together a relationship with God. The director assumes the role of teacher, leading the seeker or coaching her by offering readings and various methods of doing prayer. The director may function as a semi-professional or nondirective counselor, depending on how he or she may view their role.
The Prayer Book, devotional material focusing on scripture reading from the monastic Hours, the Psalter, the Pastoral Offices, and The Episcopal Daily Office are the many resources from which the spiritual director might draw from, all of which provide for the director a wonderful array of readings, prayers and celebrations to reflect upon and lead the seeker into holiness.
The director or “spiritual friend” uses prayer, instruction, vocal counsel, directed reading and writing projects as a way of giving direction. The director listens to confessions and allows directees to share their stories. He serves as a sort of burden barer who leads the directee to encounter God’s grace and mercy.
2. Reform tradition
In the Reform tradition, the way of piety is the primary focus of the believer and it is accomplished for the most part through preaching, pastoral care, teaching and administration of the sacrament. While spiritual direction in the reform tradition is not as prevalent as in the other tradition it is growing and making its’ way in the mainstream of the tradition as more pastors and others are being exposed to it as well as trained to serve as directors.
The goal is to lead the seeking person to understand and become the person that they were meant to be according to God’s will and to love him with the “whole heart, soul, mind and body.” The role of the director is to help the directee see God at work in their lives and to name those acts. Both director and directee are to go together and come to discern the grace of God at work in them and gain knowledge of both God and self. The director invites the directee to do self discovery by asking questions, probing the mind and assisting the directee in being aware of her images and perception of God. Through listening, prayer and directive responses the spiritual director gives guidance. Resource incorporated into the process include guidance by the Holy Spirit, prayer, journaling and the director’s experience.
3. Wesleyan tradition
Spiritual direction was a term that was seldom used however, Wesley frequently focused on being holy. The goal was to experience of spirituality in the Wesleyan tradition is “to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can love God with all the heart, mind, soul and strength and the neighbor as one’s self.”
Leading people to holiness was for the most part a group effort accomplished through such programs as Sunday school or class meetings where believers were taught scripture, doctrine, studied sermons and shared in mutual support for one another. The groups consisted of up to 12 people. There were also smaller groups where “spiritual fathers” and “spiritual mothers” were assigned to discouraged new comers, “bands” or same gender groups, penitent bands for the backsliders, as well as emphasis on Christian instruction that was to be carried out in the home. Wesley’s approach to spiritual direction was to spend more time with few people, the idea that is the driving force behind small group approach to ministry. “Faith mentoring” being the way in which the tradition of holiness in passed on through smaller group sessions.
The resources for spiritual direction are prayer, scripture, worship, the sacraments, fellowship, Christian service, the Holy Spirit and wisdom of the spiritual guide.
the role of such persons is usually reserved for holiness pastors or spiritual guides. These spiritual persons might be seen as holy folk, who are responsible for leading others into holiness.
2) Reflect on the intriguing statement from page 128, "One of the problems with evangelical spirituality is that Christians have no one to talk to." Envision how a team of lay spiritual directors, supervised by the pastor, would impact the life of your congregation.
The statement is a statement that recognizes the fact that spiritual direction is not a process that is regularly practiced in the evangelical church. Spiritual direction enables one to develop a deeper relationship with God. As we develop that relationship with God we are transformed into his likeness and are better able to discern his will and purpose for us in all things. Spiritual direction includes numerous arrangements, resources and methods whereby seekers can listen to God, all of which are accomplished by some skilled or trained persons to lead and model the process. Such skilled persons may function under a variety of titles, but they serve as listeners who lead others to hear God speak through personal experiences, scriptures, special readings, prayers and silence. The evangelical church needs to include, as part of its’ process of becoming mature Christians, spiritual direction, a process that brings people together, engages them in opportunities that enable them to better listen to their hearts, the hearts of other and most importantly the heart of God. A church that has pastoral leadership who supervise lay directors would truly be a church where people are empowered and equipped as servant leaders who facilitate healing and wholeness in the body of Christ.
Calhoun, Part 6, HumilityQuote from page 191, "Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!"
2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed. I would not say that these acts were completely unnoticed or not affirmed but they were acts between myself and one other person and one animal.
a. Sent flowers to a man who lost his sister.
b. Played pool with an employee who has no father figure
c. Counseled a young man who is not a part of the congregation I lead
d. Prayed with a young man concerning his ministry.
e. Arranged for a friend to receive funding for school
f. Prayed for my dog who almost died. I have never prayed for an animal and to top it off, my dog never said “Thank-you.”
Session 9
1) According to the social justice model of spiritual direction, the UCC believes that social justice and spiritual direction are connected. The UCC is ecumenical in nature and seeks to incorporate practices/beliefs of other faith traditions, in addition to entering into meaningful dialogue on spirituality. Pastoral counseling and spiritual direction are not seen as separate roles in the UCC. Pastoral counseling is considered “a process of removing barriers that obstruct a person’s natural journey of spiritual growth toward God” (Moon and Benner 2004, 146). The goal of spiritual direction is “to experience the divine presence leading to justice and well-being in all human relationships and social structures” (Moon and Benner 2004, 145). Spiritual direction can involve individual or group counseling and prayer. Resources used to facilitate spiritual direction can include: “prayer, confession, spiritual disciplines, worship, and faith” (Moon and Benner 2004, 145). A UCC spiritual director often makes referrals to professional psychologists and/or counselors when necessary. This model seeks to glean resources from many different areas, both secular and religious, in order to help facilitate spiritual direction. According to the authors, the UCC is unique in its quest to find a balance and maintain a strong connection between spiritual direction and social justice issues, in an effort to treat the people of God in a more holistic manner (Moon and Benner 2004, 149).
Coming from a Pentecostal background, I was a little disappointed with Moon and Benner’s summary on spiritual direction in the Pentecostal/Charismatic tradition. I will agree that this tradition has not been around as long as the others but the fact that Pentecostalism is only 100 years old does not have any bearing on the existence or in Moon and Benner’s case, the nonexistence of a spiritual direction model. Pentecostals place a great deal of emphasis on reverencing and seeking the Holy Spirit. Contemplative prayer is utilized in many of the worship services. Often the pastor or worship leader will encourage the congregation to sit quietly before the Lord and wait a new movement. This move of God is often demonstrated by a prophetic word, speaking in other tongues, or a singing in the Spirit. Pentecostalism is strongly rooted in what some would call an “experiential hermeneutic.” Pentecostals are continually seeking new moves of God’s Spirit, as well as personal renewal. I think that Pentecostalism falls short in the areas of ecumenism and social justice. Many of the mainstream denominations view Pentecostalism as superficial emotionalism. This idea has caused many Pentecostal denominations to segregate themselves from other denominations. In an effort to remain “open to the Spirit,” Pentecostal services often omit the traditional order of service. The impromptu style of worship often frustrates and confuses those who are not of this tradition, leaving many to believe that Pentecostalism does not have any formalized doctrine or dogma, which is definitely not the case. I think that this is the case with Moon and Benner. In this tradition spiritual formation and spiritual direction is achieved by separating from the world and turning to Jesus as Lord and Savior. After conversion and baptism, the Pentecostal believer is encouraged to earnestly desire and pray for sanctification. Sanctification means “to make holy.” Pentecostals believe that this is achieved through repentance of sin, avoidance of sin, prayer, Bible study, and worship. New converts are often paired with church mothers, deacons/deaconesses that will help in spiritual direction. The pastor/ministers also help in spiritual direction. This often takes place one on one at the altar. Pentecostals often point to salvation and sanctification as the answer to social problems such as drug abuse, alcoholism, mental illness, and homelessness. Most Pentecostals believe that divine healing was provided by Jesus in the atonement; therefore, some may see individuals with social problems as needing deliverance rather than psychotherapy or spiritual direction. This view is gradually changing, but many Pentecostal churches still do not have protocol in place to help those who suffer from social justice issues.
2) Gerald May says that integrating spiritual direction with psychotherapy is not as easy and straight forward as it may seem, in fact, it may be quite challenging and require many changes (Moon & Benner 2004, 181). May states, “These changes involve not just different types of interventions but differences in relationship, focus, and stance” (2004, 181). In terms of the relationship, it is not merely clinician to client, but it is a spiritual companion who is accompanying the directee as he or she makes the journey to recovery and wholeness. The focus must change “symptoms, problems, or personality change” to “prayer and an ongoing relationship with God” (2004, 182). The psychotherapist’s stance is different than that of a spiritual director. The psychotherapist is concerned with identification, clarification, and interpretation while the spiritual director waits patiently with the directee, encouraging him or her to listen and respond to the promptings of God. The director is a caring presence reminding the directee to focus on God rather than on the problem. May says that it is the difference of “being” versus “doing.” Psychotherapy is concerned with what can be done to help the client while direction is concerned with the “being” end of things (2004, 182).
I agree with May’s position. I feel that integrating spiritual direction with psychotherapy is challenging; however, I believe that it is well worth the effort and requires a great deal of patience and insight. There is an increase in the number of churches that have pastoral care ministers or counseling pastors. Seminaries and universities are also offering more courses in counseling and family ministry. Some are combining an MDiv with degrees in psychology or social work and practicing as licensed Christian counselors. I think that it may be difficult to match a client’s theological perspective with the counselor’s. It may take time to find a good match but I believe that it can be done. I am glad that our faith traditions recognize that there are broken and wounded people sitting in the pews. There are people with problems and illnesses that a Sunday sermon or prayer alone, may not be able to alleviate. A director that can successfully integrate spiritual direction with traditional psychotherapy can minister to the whole person addressing the needs of the mind, body, and spirit.
Coming from a Pentecostal background, I was a little disappointed with Moon and Benner’s summary on spiritual direction in the Pentecostal/Charismatic tradition. I will agree that this tradition has not been around as long as the others but the fact that Pentecostalism is only 100 years old does not have any bearing on the existence or in Moon and Benner’s case, the nonexistence of a spiritual direction model. Pentecostals place a great deal of emphasis on reverencing and seeking the Holy Spirit. Contemplative prayer is utilized in many of the worship services. Often the pastor or worship leader will encourage the congregation to sit quietly before the Lord and wait a new movement. This move of God is often demonstrated by a prophetic word, speaking in other tongues, or a singing in the Spirit. Pentecostalism is strongly rooted in what some would call an “experiential hermeneutic.” Pentecostals are continually seeking new moves of God’s Spirit, as well as personal renewal. I think that Pentecostalism falls short in the areas of ecumenism and social justice. Many of the mainstream denominations view Pentecostalism as superficial emotionalism. This idea has caused many Pentecostal denominations to segregate themselves from other denominations. In an effort to remain “open to the Spirit,” Pentecostal services often omit the traditional order of service. The impromptu style of worship often frustrates and confuses those who are not of this tradition, leaving many to believe that Pentecostalism does not have any formalized doctrine or dogma, which is definitely not the case. I think that this is the case with Moon and Benner. In this tradition spiritual formation and spiritual direction is achieved by separating from the world and turning to Jesus as Lord and Savior. After conversion and baptism, the Pentecostal believer is encouraged to earnestly desire and pray for sanctification. Sanctification means “to make holy.” Pentecostals believe that this is achieved through repentance of sin, avoidance of sin, prayer, Bible study, and worship. New converts are often paired with church mothers, deacons/deaconesses that will help in spiritual direction. The pastor/ministers also help in spiritual direction. This often takes place one on one at the altar. Pentecostals often point to salvation and sanctification as the answer to social problems such as drug abuse, alcoholism, mental illness, and homelessness. Most Pentecostals believe that divine healing was provided by Jesus in the atonement; therefore, some may see individuals with social problems as needing deliverance rather than psychotherapy or spiritual direction. This view is gradually changing, but many Pentecostal churches still do not have protocol in place to help those who suffer from social justice issues.
2) Gerald May says that integrating spiritual direction with psychotherapy is not as easy and straight forward as it may seem, in fact, it may be quite challenging and require many changes (Moon & Benner 2004, 181). May states, “These changes involve not just different types of interventions but differences in relationship, focus, and stance” (2004, 181). In terms of the relationship, it is not merely clinician to client, but it is a spiritual companion who is accompanying the directee as he or she makes the journey to recovery and wholeness. The focus must change “symptoms, problems, or personality change” to “prayer and an ongoing relationship with God” (2004, 182). The psychotherapist’s stance is different than that of a spiritual director. The psychotherapist is concerned with identification, clarification, and interpretation while the spiritual director waits patiently with the directee, encouraging him or her to listen and respond to the promptings of God. The director is a caring presence reminding the directee to focus on God rather than on the problem. May says that it is the difference of “being” versus “doing.” Psychotherapy is concerned with what can be done to help the client while direction is concerned with the “being” end of things (2004, 182).
I agree with May’s position. I feel that integrating spiritual direction with psychotherapy is challenging; however, I believe that it is well worth the effort and requires a great deal of patience and insight. There is an increase in the number of churches that have pastoral care ministers or counseling pastors. Seminaries and universities are also offering more courses in counseling and family ministry. Some are combining an MDiv with degrees in psychology or social work and practicing as licensed Christian counselors. I think that it may be difficult to match a client’s theological perspective with the counselor’s. It may take time to find a good match but I believe that it can be done. I am glad that our faith traditions recognize that there are broken and wounded people sitting in the pews. There are people with problems and illnesses that a Sunday sermon or prayer alone, may not be able to alleviate. A director that can successfully integrate spiritual direction with traditional psychotherapy can minister to the whole person addressing the needs of the mind, body, and spirit.
Friday, March 14, 2008
Care of souls
Question 2. “One of the problems with evangelical spirituality is that Christians have no one to talk to.”
Growing up in a culture that values family and closness, it was difficult to think of the Christian faith as a private matter. Comming to Ohio and leaving my family behind, my church community became for me my new family. So Christian growth and maturing happens in the chruch, with other members of the Body of Christ, as we interact and share both joys and sorrows. But seeing so many Christians value their privacy adn individuality gave me something to think about. The conclusion was that although we live in a society that might be individualistic and maybe many evangelical Christians have no one to talk to but to really be part of the body of Christ, I (opse) find that small groups is where it is at for sharing in the Church. Yes we all need community of faith, but at times some congregations get to be very large and small groups, descipelship groups, bible study groups, prayer groups, spiritual direction groups, what ever, it is in these small sharing groups, that we become family and care for each other. Christ knew that and he commanded us to love one another, but he also used the analogy of the body, how it works together, with Christ as the head. So be not conformed to the society that surrounds you with individualizm and needing so much privacy, but be transformed into the body of Christ.
Growing up in a culture that values family and closness, it was difficult to think of the Christian faith as a private matter. Comming to Ohio and leaving my family behind, my church community became for me my new family. So Christian growth and maturing happens in the chruch, with other members of the Body of Christ, as we interact and share both joys and sorrows. But seeing so many Christians value their privacy adn individuality gave me something to think about. The conclusion was that although we live in a society that might be individualistic and maybe many evangelical Christians have no one to talk to but to really be part of the body of Christ, I (opse) find that small groups is where it is at for sharing in the Church. Yes we all need community of faith, but at times some congregations get to be very large and small groups, descipelship groups, bible study groups, prayer groups, spiritual direction groups, what ever, it is in these small sharing groups, that we become family and care for each other. Christ knew that and he commanded us to love one another, but he also used the analogy of the body, how it works together, with Christ as the head. So be not conformed to the society that surrounds you with individualizm and needing so much privacy, but be transformed into the body of Christ.
Session # 8
Question 1. Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources.
In reading the three chapters, I got very confused as to which one said what about spiritual direction, it was very helpful to read the charts that were listed for each of the traditions that outline the goal, procedure and resources of each. I will first list those then try and comment on each:
The Anglican’s Spiritual Direction is “Wish to grow in one’s relationship to God. “The goal is to “Assisting directee to employ the resources of the Christian faith in her life in order to live more closely in Jesus’ company” The procedure is “prayer, instruction, vocal counsel, directed reading and writing projects, etc. and the resources is “A vast spiritual literature, retreats facilities and spiritual communities” (pg 92)
In the reformed tradition, Spiritual Direction is for the “Desire for God.” The Goal is “find God’s will or conformity to Christ” Procedures are : “prayer, listening and directive responses, and resources are: Prayer, the Holy Spirit, journaling, guide’s experience, and discernment” (pg 112)
In the Wesleyan tradition, Spiritual Direction is “Hungering to know more of God, yearning for a deeper spiritual life. Thirst for holiness, wholeness and Christlikeness . A list of spiritual failures also listed as sin, guilt, shame, “poverty of spirit”. The goal is for “Transformation by grace of God in Christ, wholeness, holiness, Christlikness. The procedure: Guidance toward the transforming moments of saving and sanctifying grace, guidance for the life long journey with a covenant group, twin soul, faith mentor. Resources: Personal spiritual disciplines, prayer, Bible study. Spiritual disciples of community: worship, sacraments, face-t-face groups, fellowship and service. Inner resources of the Imago Dei; wisdom of spiritual guide; guidance of the Spirit. (132)
To compare and contrast, There seems to be a lot alike in the goals of all three, and the transformation or the results, is the work of God. The methods or procedure seems to be the area that is different. The Episcopal or Anglican lies heavily on the Priest as the main person to do spiritual direction. More weight is put on the incarnation of our Lord than on the atonement. The theme seems to be “God For Us”.
In the Reform tradition, which is changing and takes from a lot of other traditions in it’s denomination there are three main themes here: God is Sovereign, the providence of God and the Grace of God. Calvin said, “true wisdom is knowing God and knowing ourselves. “Always reforming
The Wesleyan in doing spiritual direction does not rely on the priest but on groups and each one can be a spiritual director to another. Training is involved and listening to the Holy Spirit. The Authority of Scripture is emphasized. The spirit of God moves upon the text. Life experience is also part of spiritual direction.
In reading the three chapters, I got very confused as to which one said what about spiritual direction, it was very helpful to read the charts that were listed for each of the traditions that outline the goal, procedure and resources of each. I will first list those then try and comment on each:
The Anglican’s Spiritual Direction is “Wish to grow in one’s relationship to God. “The goal is to “Assisting directee to employ the resources of the Christian faith in her life in order to live more closely in Jesus’ company” The procedure is “prayer, instruction, vocal counsel, directed reading and writing projects, etc. and the resources is “A vast spiritual literature, retreats facilities and spiritual communities” (pg 92)
In the reformed tradition, Spiritual Direction is for the “Desire for God.” The Goal is “find God’s will or conformity to Christ” Procedures are : “prayer, listening and directive responses, and resources are: Prayer, the Holy Spirit, journaling, guide’s experience, and discernment” (pg 112)
In the Wesleyan tradition, Spiritual Direction is “Hungering to know more of God, yearning for a deeper spiritual life. Thirst for holiness, wholeness and Christlikeness . A list of spiritual failures also listed as sin, guilt, shame, “poverty of spirit”. The goal is for “Transformation by grace of God in Christ, wholeness, holiness, Christlikness. The procedure: Guidance toward the transforming moments of saving and sanctifying grace, guidance for the life long journey with a covenant group, twin soul, faith mentor. Resources: Personal spiritual disciplines, prayer, Bible study. Spiritual disciples of community: worship, sacraments, face-t-face groups, fellowship and service. Inner resources of the Imago Dei; wisdom of spiritual guide; guidance of the Spirit. (132)
To compare and contrast, There seems to be a lot alike in the goals of all three, and the transformation or the results, is the work of God. The methods or procedure seems to be the area that is different. The Episcopal or Anglican lies heavily on the Priest as the main person to do spiritual direction. More weight is put on the incarnation of our Lord than on the atonement. The theme seems to be “God For Us”.
In the Reform tradition, which is changing and takes from a lot of other traditions in it’s denomination there are three main themes here: God is Sovereign, the providence of God and the Grace of God. Calvin said, “true wisdom is knowing God and knowing ourselves. “Always reforming
The Wesleyan in doing spiritual direction does not rely on the priest but on groups and each one can be a spiritual director to another. Training is involved and listening to the Holy Spirit. The Authority of Scripture is emphasized. The spirit of God moves upon the text. Life experience is also part of spiritual direction.
Thursday, March 13, 2008
Session 8- Humility
Calhoun, Part 6, HumilityQuote from page 191,
"Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition. I liked the quote, "humility stems from an honest understanding of who we are.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!". First in reading my blog responces, there were a lot of I's in them. At church however this sunday, my responce to the Paster was that , 'he gave us much to think about." It is really hard not to use the "I" in talking or writing. This for me will be a challenge.
2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed.
As a women, there are many of the usual acts that no one seems to notice, cleaning the bathroom and shower, doing laundry, dishes, cooking, mail, etc. My children were fighting for the front seat in the van, I told the older one he can drive and the younger one he could sit in the front. This seems like such a small "act of kindness," but I didn't mind sitting in the back for a change. This week there seems to be a lot more hugs given out to kindergardner and other students at school than usual. Dr. Nisely, how do you want us to be humble when you ask us to list these acts of services? Just seems like we are bragging on ourselves.
"Humility stems from having someone besides yourself as the center of your attention." Being addicted to self is part of the human condition. I liked the quote, "humility stems from an honest understanding of who we are.
1) Practice humility during the next week of Lent by not beginning sentences with "I", but with "you". For example, "I really enjoyed your sermon. I was so blessed!" could be reframed as, "You presented a very meaningful message on the humility and passion of Christ, God was glorified and the congregation was blessed!". First in reading my blog responces, there were a lot of I's in them. At church however this sunday, my responce to the Paster was that , 'he gave us much to think about." It is really hard not to use the "I" in talking or writing. This for me will be a challenge.
2) List the acts of service and kindness that you provided during the past week that no one noticed or affirmed.
As a women, there are many of the usual acts that no one seems to notice, cleaning the bathroom and shower, doing laundry, dishes, cooking, mail, etc. My children were fighting for the front seat in the van, I told the older one he can drive and the younger one he could sit in the front. This seems like such a small "act of kindness," but I didn't mind sitting in the back for a change. This week there seems to be a lot more hugs given out to kindergardner and other students at school than usual. Dr. Nisely, how do you want us to be humble when you ask us to list these acts of services? Just seems like we are bragging on ourselves.
Session #9, "Soul Care", (Benner & Moon text, pp. 137-186)
Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
Calhoun, Part 7, Inner-Healing Prayer
This spiritual discipline connects with our discussion and reflection in the Benner & Moon material this week. Take an hour this week to practice this spiritual discipline with a trusted friend. Be prepared to encounter the Lord who is risen and alive! This is an Easter discipline that focuses upon the healing and new life in Christ. Share your appropriate reflection on this experience; keep personal those items that should not be shared on a public forum like this blog site. Thank you!
Contrast and compare the role of a spiritual director in the Social Justice Tradition and the Pentecostal/Charismatic Tradition. Consider their goals, procedure, and resources.
2) Discuss your response to Gerald May's caution with the "Integration Movement" in Christian Counseling to include spiritual direction in the therapeutic process p. 182-185).
Calhoun, Part 7, Inner-Healing Prayer
This spiritual discipline connects with our discussion and reflection in the Benner & Moon material this week. Take an hour this week to practice this spiritual discipline with a trusted friend. Be prepared to encounter the Lord who is risen and alive! This is an Easter discipline that focuses upon the healing and new life in Christ. Share your appropriate reflection on this experience; keep personal those items that should not be shared on a public forum like this blog site. Thank you!
Tuesday, March 11, 2008
Session #8 Soul Care
Question 1. Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources.
In comparison, all three have God at the center of their goals. Whether the seeker is wishing to grow (Anglican); desiring God (Reformed) or hungering to know more of God (Wesleyan), the ultimate goal is to help make this happen. Listening is implied if not stated in all three. Prayer is listed as a procedure for all three and that is where it ends. They differ in their titles, spiritual director (reformed); spiritual friend (Anglican) and spiritual guide (Wesleyan). They differ in their process for achieving their goals. In the Episcopal tradition, spiritual direction assists a soul in pursuing holiness. In the Reformed tradition spiritual direction finds God’s will. In the Wesleyan traditions spiritual direction is seeking Christian perfection. The procedure utilized varies with the names that identify each tradition. Because the Anglican has spiritual direction at its roots, a strong instructional component is used. This practice seems to be more controlling and directed. I don’t see the natural act of coming into the presence of God that is so unique to each directee. There is intense studying and analyzing of the directee. “In the Anglican churches spiritual direction has always been implicit in the role of a parish priest” (p. 94). In the Reformed tradition spiritual direction is not limited to a priest but is “one that is relational—one person willingly befriends another on the spiritual journey” (p103). This one seems to fit the role that is most familiar to me. In this companionate walk, I see the characteristics of a good friend who uses their experiences to help another, through empathy, accompaniment and love. Faith mentors and covenants groups who are trained to provide spiritual direction make up the Wesleyan tradition. This tradition seems to be very organized and could border on being overwhelming. Because the focus is on group direction, perhaps this lessens the stress. A very organized approach highlighting “teaching the faith by example, counsel, coaching and modeling” is key (p125).
Looking at the resources utilized by all three traditions, the Reformed is the only one that lists the guides experience and discernment. The others utilize more organized resources such as retreats, spiritual communities, journaling and the Holy Spirit. Of course the resources used parallel the procedure. Although there are different roads to God, success (transformation) is achieved upon arrival.
Question 2. “One of the problems with evangelical spirituality is that Christians have no one to talk to.”
In the context of the Wesleyan-Holiness tradition, this statement has some humor for me. This statement tells me that because we see spirituality as a personal goal, it is accomplished alone; therefore, this journey does not give you anyone with whom to talk about the experience, or to share. It is almost seen as a selfish activity which does not glorify God. We don’t value all aspects of worship as collectively important to spirituality. This individualism that frames some of our services fosters the big “I” and voids the “We.” I love the analogy of us as “angels with one wing that can only fly by embracing each other” (p. 128). I agree. In our church, spirituality as a community is only implied through our worship service. Attending Bible study and Sunday school as tools of spiritual growth is not mandatory, nor emphasized from the pulpit as necessary. It is no wonder that we find ourselves in awe of those who seem to be growing spiritually, evidenced by their activities of attending the before mentioned areas of study. Some are even enrolling in seminary, attending retreats and reading literature to enhance their journey. On this solo journey, one does need another convert with whom to talk. With my one wing, I welcome the companionship of another Christian. Maya Angelou said, “When I knew better, I did better.” I know that it is not just about my conversion but about our conversion. Let’s prove Wesley wrong.
Humility
As I began to pay close attention to my acts of kindness and service, I found that, whereas I am providing this, in most cases it is noticed but not always affirmed. In choir rehearsal when we set up our chairs, I usually set up one or save a seat for the senior, Mrs. Bryant, who often sits next to me. I don't know that she knows that I do this but she often smiles and says, I am glad this seat is vacant. Because my spiritual direction group meets at9 am, I prepare a continental breaksfast for the group. This was affirmed as one member indicated his gratitude. Weekly, I provide transportation to school for a young student. I began to do this as a way to help with her expenses, she thinks I just wanted companionship on the drive. I am sure that we all do acts of service and kindness but we just don't keep tally. This exercise has caused me to pay attention to it but I rather just do it as I am led whether affirmed or not. It is a blessing to serve out of our blessings as we are led by the Holy Spirit, everyday; afterall, we are Christians.
Spiritual Direction Group Reflection
On Friday, March 14, 2005, the second session of the group met. Two new people joined the group, current total is 6. Utilizing the exercise, "Practicing the Presence" from Calhoun's text, the group eagerly delved into silence and sharing. I continually am amazed at the need for sharing that exsists. As members listen to the reading of the various scriptures and after a moment of silence, begin to share, the presence of the Holy Spirit becomes apparent. As the session comes to an end, discussion continues. No one seems to be in a hurry to leave. I am finding that my own personal growth and development is impacted as I, too allow the Spirit of God to use me to his glory. Because next Friday is Good Friday, I asked the group if they wanted to meet. Collectivelly they all said, "of course." Praise God!
In comparison, all three have God at the center of their goals. Whether the seeker is wishing to grow (Anglican); desiring God (Reformed) or hungering to know more of God (Wesleyan), the ultimate goal is to help make this happen. Listening is implied if not stated in all three. Prayer is listed as a procedure for all three and that is where it ends. They differ in their titles, spiritual director (reformed); spiritual friend (Anglican) and spiritual guide (Wesleyan). They differ in their process for achieving their goals. In the Episcopal tradition, spiritual direction assists a soul in pursuing holiness. In the Reformed tradition spiritual direction finds God’s will. In the Wesleyan traditions spiritual direction is seeking Christian perfection. The procedure utilized varies with the names that identify each tradition. Because the Anglican has spiritual direction at its roots, a strong instructional component is used. This practice seems to be more controlling and directed. I don’t see the natural act of coming into the presence of God that is so unique to each directee. There is intense studying and analyzing of the directee. “In the Anglican churches spiritual direction has always been implicit in the role of a parish priest” (p. 94). In the Reformed tradition spiritual direction is not limited to a priest but is “one that is relational—one person willingly befriends another on the spiritual journey” (p103). This one seems to fit the role that is most familiar to me. In this companionate walk, I see the characteristics of a good friend who uses their experiences to help another, through empathy, accompaniment and love. Faith mentors and covenants groups who are trained to provide spiritual direction make up the Wesleyan tradition. This tradition seems to be very organized and could border on being overwhelming. Because the focus is on group direction, perhaps this lessens the stress. A very organized approach highlighting “teaching the faith by example, counsel, coaching and modeling” is key (p125).
Looking at the resources utilized by all three traditions, the Reformed is the only one that lists the guides experience and discernment. The others utilize more organized resources such as retreats, spiritual communities, journaling and the Holy Spirit. Of course the resources used parallel the procedure. Although there are different roads to God, success (transformation) is achieved upon arrival.
Question 2. “One of the problems with evangelical spirituality is that Christians have no one to talk to.”
In the context of the Wesleyan-Holiness tradition, this statement has some humor for me. This statement tells me that because we see spirituality as a personal goal, it is accomplished alone; therefore, this journey does not give you anyone with whom to talk about the experience, or to share. It is almost seen as a selfish activity which does not glorify God. We don’t value all aspects of worship as collectively important to spirituality. This individualism that frames some of our services fosters the big “I” and voids the “We.” I love the analogy of us as “angels with one wing that can only fly by embracing each other” (p. 128). I agree. In our church, spirituality as a community is only implied through our worship service. Attending Bible study and Sunday school as tools of spiritual growth is not mandatory, nor emphasized from the pulpit as necessary. It is no wonder that we find ourselves in awe of those who seem to be growing spiritually, evidenced by their activities of attending the before mentioned areas of study. Some are even enrolling in seminary, attending retreats and reading literature to enhance their journey. On this solo journey, one does need another convert with whom to talk. With my one wing, I welcome the companionship of another Christian. Maya Angelou said, “When I knew better, I did better.” I know that it is not just about my conversion but about our conversion. Let’s prove Wesley wrong.
Humility
As I began to pay close attention to my acts of kindness and service, I found that, whereas I am providing this, in most cases it is noticed but not always affirmed. In choir rehearsal when we set up our chairs, I usually set up one or save a seat for the senior, Mrs. Bryant, who often sits next to me. I don't know that she knows that I do this but she often smiles and says, I am glad this seat is vacant. Because my spiritual direction group meets at9 am, I prepare a continental breaksfast for the group. This was affirmed as one member indicated his gratitude. Weekly, I provide transportation to school for a young student. I began to do this as a way to help with her expenses, she thinks I just wanted companionship on the drive. I am sure that we all do acts of service and kindness but we just don't keep tally. This exercise has caused me to pay attention to it but I rather just do it as I am led whether affirmed or not. It is a blessing to serve out of our blessings as we are led by the Holy Spirit, everyday; afterall, we are Christians.
Spiritual Direction Group Reflection
On Friday, March 14, 2005, the second session of the group met. Two new people joined the group, current total is 6. Utilizing the exercise, "Practicing the Presence" from Calhoun's text, the group eagerly delved into silence and sharing. I continually am amazed at the need for sharing that exsists. As members listen to the reading of the various scriptures and after a moment of silence, begin to share, the presence of the Holy Spirit becomes apparent. As the session comes to an end, discussion continues. No one seems to be in a hurry to leave. I am finding that my own personal growth and development is impacted as I, too allow the Spirit of God to use me to his glory. Because next Friday is Good Friday, I asked the group if they wanted to meet. Collectivelly they all said, "of course." Praise God!
Monday, March 10, 2008
Session #7, "Soul Care", (Benner & Moon text, pp. 7-77)
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?
I would argue that conversion and spiritual formation could be viewed as opposite sides of the same coin, that being, entering into a personal relationship with God by embracing and accepting Christ as Lord. Experiencing God through Christ leads to conversion which however is a beginning step, but the ongoing process of getting to know God intimately is the goal of our spiritual journey. Intimacy with God is accomplished through the spiritual disciplines of praying, studying the scriptures, cleansing the soul by denouncing anything in us that is not like Christ, learning to embrace God’s love and sense his presence in the world as we share his love through acts of kindness and Christian service in the world. While coming to have a relationship with God through Jesus is the first step, knowing God and who we are in Christ becomes a lifelong journey that can only be obtained through such spiritual disciplines as those afore mentioned, to name a few. Spiritual formation is about “becoming” and “maturing” spiritually as we develop into mature disciples, able to discern God’s presence and his will for us within the context of life.
2) Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church.
Spiritual father (Orthodox) is seen as “one who gives birth to the life of the Spirit in the spiritual child.” There is this dependency on the father (abba) or spiritual director that almost seems to be on par with being dependent on God Himself. Orthodox Christianity sees the sacraments of baptism and confession as the foundation for spiritual life. (Benner pg 32) In listening to confessions, the father plays a pivotal role in leading the “seeker” or “directee” to experience a deeper meaningful relationship with God. Dependency on the father as the conduit for obtaining spiritual formation gives the father quite a bit of authority over the life of the believer. It was essential that the seeker find someone who had taken the journey and place themselves in subjection and submission to their leading.
By contrast, spiritual director (Roman Catholic) is less authoritative and does more leading and asking questions of the directee in the process of spiritual direction. For example, in the Orthodox tradition, the father would listen to the seeker but pretty much tell the him/her what specific disciplines were needed to resolve a specific issue. In contrast, the spiritual director in the Roman Catholic tradition might ask the directee or seeker open ended questions that would lead the seeker to discovering what they discerned or sensed that God was saying to them in the situation through prayer and scripture. I find spiritual direction under the Roman Catholic influence to be more laity friendly as lay folk are encouraged to seek promotion to the level of spiritual director.
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.
"While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." (Matthew 17:5 [KJV])
What a blessing it has been for me to have hid this word in my heart. It has been both a sort of spiritual “security blanket” and a shield from fiery darts. The latter part of the verse, “This is my beloved Son, in whom I am well pleased; hear ye him” has been both comforting and assuring in knowing that I too am God’s son. Just being able to say in my prayers to God, “Thanks for accepting me” has enabled me to rise above encounters that would have otherwise been painful. Memorizing scriptures, particularly scriptures that make statements about who we are in Christ and that God’s accepts us is a liberating experience. I felt a sense of freedom in worship this Sunday, particularly when it came to leading worship and preaching. The imagery is that this text gives is that of a son who has learned his father’s trade or his father’s business, being given public approval by the father that he has arrived. For me that is something that I needed to hear again. Yesterday, March 9th I turned 45 in reverse. “Happy birthday” to me. When I got home and opened my e-mail and there was an e-card waiting for me that echoed that same positive theme. God heard my prayers and my desire and sent me an e-mail to that affect. Memorizing this text seems to keep me grounded and able to cope as I hear God saying, “Ben is my beloved son in whom I am well pleased; hear ye him. I am God “and I approve of this message.”
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?
I would argue that conversion and spiritual formation could be viewed as opposite sides of the same coin, that being, entering into a personal relationship with God by embracing and accepting Christ as Lord. Experiencing God through Christ leads to conversion which however is a beginning step, but the ongoing process of getting to know God intimately is the goal of our spiritual journey. Intimacy with God is accomplished through the spiritual disciplines of praying, studying the scriptures, cleansing the soul by denouncing anything in us that is not like Christ, learning to embrace God’s love and sense his presence in the world as we share his love through acts of kindness and Christian service in the world. While coming to have a relationship with God through Jesus is the first step, knowing God and who we are in Christ becomes a lifelong journey that can only be obtained through such spiritual disciplines as those afore mentioned, to name a few. Spiritual formation is about “becoming” and “maturing” spiritually as we develop into mature disciples, able to discern God’s presence and his will for us within the context of life.
2) Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church.
Spiritual father (Orthodox) is seen as “one who gives birth to the life of the Spirit in the spiritual child.” There is this dependency on the father (abba) or spiritual director that almost seems to be on par with being dependent on God Himself. Orthodox Christianity sees the sacraments of baptism and confession as the foundation for spiritual life. (Benner pg 32) In listening to confessions, the father plays a pivotal role in leading the “seeker” or “directee” to experience a deeper meaningful relationship with God. Dependency on the father as the conduit for obtaining spiritual formation gives the father quite a bit of authority over the life of the believer. It was essential that the seeker find someone who had taken the journey and place themselves in subjection and submission to their leading.
By contrast, spiritual director (Roman Catholic) is less authoritative and does more leading and asking questions of the directee in the process of spiritual direction. For example, in the Orthodox tradition, the father would listen to the seeker but pretty much tell the him/her what specific disciplines were needed to resolve a specific issue. In contrast, the spiritual director in the Roman Catholic tradition might ask the directee or seeker open ended questions that would lead the seeker to discovering what they discerned or sensed that God was saying to them in the situation through prayer and scripture. I find spiritual direction under the Roman Catholic influence to be more laity friendly as lay folk are encouraged to seek promotion to the level of spiritual director.
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.
"While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." (Matthew 17:5 [KJV])
What a blessing it has been for me to have hid this word in my heart. It has been both a sort of spiritual “security blanket” and a shield from fiery darts. The latter part of the verse, “This is my beloved Son, in whom I am well pleased; hear ye him” has been both comforting and assuring in knowing that I too am God’s son. Just being able to say in my prayers to God, “Thanks for accepting me” has enabled me to rise above encounters that would have otherwise been painful. Memorizing scriptures, particularly scriptures that make statements about who we are in Christ and that God’s accepts us is a liberating experience. I felt a sense of freedom in worship this Sunday, particularly when it came to leading worship and preaching. The imagery is that this text gives is that of a son who has learned his father’s trade or his father’s business, being given public approval by the father that he has arrived. For me that is something that I needed to hear again. Yesterday, March 9th I turned 45 in reverse. “Happy birthday” to me. When I got home and opened my e-mail and there was an e-card waiting for me that echoed that same positive theme. God heard my prayers and my desire and sent me an e-mail to that affect. Memorizing this text seems to keep me grounded and able to cope as I hear God saying, “Ben is my beloved son in whom I am well pleased; hear ye him. I am God “and I approve of this message.”
Sunday, March 9, 2008
Session 7
Question 1. How does conversion relate, correspond and differ from spiritual formation?
As one of the three stages of spiritual formation, conversion relates to spiritual formation in that it is the source of its beginning. As a seeker surrenders his life to God a process of conversion begins. By definition, “conversion is a decisive event. It is the entry upon a journey, not the end of the road. It involves a turning from something and a turning towards something” (Theological Summit Notes 2007). As a Christian this definition involves turning from a life of sin to one that is Christ-like. In the process of turning towards Jesus, spiritual formation gets its identity as necessary in the process. One could say it is a relative of conversion, similar to a mother giving birth to a child. How that child grows and develops has to do with the choices made along the way. Spiritual formation becomes necessary to the growth and development of Christian. Conversion and spiritual formation are connected by virtue of the process. Because of its connection to conversion, spiritual formation runs a parallel course with its birth partner. I say this because conversion is ongoing and whatever steps taken along the way to complete conversion has the process as its shadow. What happens to one impacts the other. Spiritual formation is a conversion or change process as well. The two are all encompassing. They differ
in that spiritual formation is not an end within itself. One can surrender to the conversion process but not choose to be led by the spirit. This becomes a process within itself. To move forward in the conversion process, spiritual formation is necessary. The difference is that without spiritual formation the conversion process becomes interrupted. To better explain my answer, I share the story of my son as a new convert at the Air Force Academy. After accepting the commission (beginning of conversion process), he began to study and learn what was required to be an Air Force officer (formation). Upon graduation, he had met the standards required to be an officer—acted like, looked like and lived as an officer of the USAF. My son had been transformed. He had begun a career that would end in retirement from the Air Force. For ten years he lived as an officer of the USAF but one day decided he no longer wanted the military lifestyle. His spirit was no longer in it. He left the Air Force which interrupted his military career process—no career retirement). I see the relationship between conversion and spiritual formation as sharing the common thread that Thomas Merton describes in our text, “the journey of surrender to the will of God and his love” (p. 20). Surrendering starts the conversion process and is necessary for its completion each step of the way.
Question 2. Contrast the role of the spiritual father (Orthodox) and spiritual director (Roman Catholic)
Based upon the reference to “father” versus “director”, my mind drifts towards the role of a parent. Reading about the role of the spiritual father, I see that of a parent in action—doctor, counselor, intercessor, mediator and sponsor. Basically, directing all those things that are necessary for physical and spiritual health, little room for personal growth is left. The Orthodox spiritual father seems to dictate or require obedience to an earthly individual who intercedes for the seeker. The seeker is not encouraged to establish a direct relationship with God. These spiritual fathers/mothers do not cut the umbilical cord that allows seeker individual experience to take place. I see it more as an obstacle to individual growth and development in the spirit. After all, we are not all the same.
The Roman Catholic spiritual director seems to work towards helping the seeker establish a direct relationship with the Spirit of God. An individual approach with diversity in mind, frames the spiritual director’s efforts. The Roman Catholic spiritual director directs and not dictates. Establishing a personal relationship with the seeker as a means to enhance their relationship with God seems to be the focus. With the same goal of spiritual direction sought by both, the process is different.
First Spiritual Direction Group Saturday March 8, 2008
Under the umbrella of inclimate weather, the group met. Two members braved the weather along with the Spirit of God. Beginning at the altar, members prayed. Sharing the goal for the session, I told Carolyn Gratton’s story, from Benner’s text, about the “wise fish” (p.12). Throughout the session the reframe of “I don’t want to be like the fish looking for water” was heard. The attendees responding to the get acquainted question, “Who are you?” began the sharing process. Between moments of silence each person shared in their own way. Women that I have known over ten years took on new identities as I listen to their response. It is awesome and sometimes a frightening experience to talk about who you are. I read the story of the ten lepers as a means to demonstrate lectio divina. This was a very powerful exercise because we weren’t trying to interpret a familiar story but answering the question, “What is God saying to you in this passage?” As the session came to an end, we went back to the sanctuary to pray before the cross. One member of the group prayed the closing prayer. Although the session ended as scheduled, kairos time seemed to be in effect. It was an hour after the end of the session before our sharing came to an end. Eagerness for the next session was voiced. Praise God.
Memorization
Isaiah 43:1 “But now, this is what the Lord says—he who created you, Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have summoned you by name; you are mine…” This is my Bible verse that I have committed to memory. I have found two opportunities to share it since I first chose it. Just as I have wondered about my identity in Christ, I have discovered this in others. When my spiritual direction’s group met, this Bible verse was quite relevant in our discussion. It is good to know that God has redeemed us and calls us by name. This week I visited the emergency room due to an injured knee, (too much jumping in and out of the van). As the pain sought to occupy my attention, I remember saying a prayer and this verse came to mind. It made all the difference as I rested my concerns on the words “you are mine” surely God was with me in my time of stress.
As one of the three stages of spiritual formation, conversion relates to spiritual formation in that it is the source of its beginning. As a seeker surrenders his life to God a process of conversion begins. By definition, “conversion is a decisive event. It is the entry upon a journey, not the end of the road. It involves a turning from something and a turning towards something” (Theological Summit Notes 2007). As a Christian this definition involves turning from a life of sin to one that is Christ-like. In the process of turning towards Jesus, spiritual formation gets its identity as necessary in the process. One could say it is a relative of conversion, similar to a mother giving birth to a child. How that child grows and develops has to do with the choices made along the way. Spiritual formation becomes necessary to the growth and development of Christian. Conversion and spiritual formation are connected by virtue of the process. Because of its connection to conversion, spiritual formation runs a parallel course with its birth partner. I say this because conversion is ongoing and whatever steps taken along the way to complete conversion has the process as its shadow. What happens to one impacts the other. Spiritual formation is a conversion or change process as well. The two are all encompassing. They differ
in that spiritual formation is not an end within itself. One can surrender to the conversion process but not choose to be led by the spirit. This becomes a process within itself. To move forward in the conversion process, spiritual formation is necessary. The difference is that without spiritual formation the conversion process becomes interrupted. To better explain my answer, I share the story of my son as a new convert at the Air Force Academy. After accepting the commission (beginning of conversion process), he began to study and learn what was required to be an Air Force officer (formation). Upon graduation, he had met the standards required to be an officer—acted like, looked like and lived as an officer of the USAF. My son had been transformed. He had begun a career that would end in retirement from the Air Force. For ten years he lived as an officer of the USAF but one day decided he no longer wanted the military lifestyle. His spirit was no longer in it. He left the Air Force which interrupted his military career process—no career retirement). I see the relationship between conversion and spiritual formation as sharing the common thread that Thomas Merton describes in our text, “the journey of surrender to the will of God and his love” (p. 20). Surrendering starts the conversion process and is necessary for its completion each step of the way.
Question 2. Contrast the role of the spiritual father (Orthodox) and spiritual director (Roman Catholic)
Based upon the reference to “father” versus “director”, my mind drifts towards the role of a parent. Reading about the role of the spiritual father, I see that of a parent in action—doctor, counselor, intercessor, mediator and sponsor. Basically, directing all those things that are necessary for physical and spiritual health, little room for personal growth is left. The Orthodox spiritual father seems to dictate or require obedience to an earthly individual who intercedes for the seeker. The seeker is not encouraged to establish a direct relationship with God. These spiritual fathers/mothers do not cut the umbilical cord that allows seeker individual experience to take place. I see it more as an obstacle to individual growth and development in the spirit. After all, we are not all the same.
The Roman Catholic spiritual director seems to work towards helping the seeker establish a direct relationship with the Spirit of God. An individual approach with diversity in mind, frames the spiritual director’s efforts. The Roman Catholic spiritual director directs and not dictates. Establishing a personal relationship with the seeker as a means to enhance their relationship with God seems to be the focus. With the same goal of spiritual direction sought by both, the process is different.
First Spiritual Direction Group Saturday March 8, 2008
Under the umbrella of inclimate weather, the group met. Two members braved the weather along with the Spirit of God. Beginning at the altar, members prayed. Sharing the goal for the session, I told Carolyn Gratton’s story, from Benner’s text, about the “wise fish” (p.12). Throughout the session the reframe of “I don’t want to be like the fish looking for water” was heard. The attendees responding to the get acquainted question, “Who are you?” began the sharing process. Between moments of silence each person shared in their own way. Women that I have known over ten years took on new identities as I listen to their response. It is awesome and sometimes a frightening experience to talk about who you are. I read the story of the ten lepers as a means to demonstrate lectio divina. This was a very powerful exercise because we weren’t trying to interpret a familiar story but answering the question, “What is God saying to you in this passage?” As the session came to an end, we went back to the sanctuary to pray before the cross. One member of the group prayed the closing prayer. Although the session ended as scheduled, kairos time seemed to be in effect. It was an hour after the end of the session before our sharing came to an end. Eagerness for the next session was voiced. Praise God.
Memorization
Isaiah 43:1 “But now, this is what the Lord says—he who created you, Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have summoned you by name; you are mine…” This is my Bible verse that I have committed to memory. I have found two opportunities to share it since I first chose it. Just as I have wondered about my identity in Christ, I have discovered this in others. When my spiritual direction’s group met, this Bible verse was quite relevant in our discussion. It is good to know that God has redeemed us and calls us by name. This week I visited the emergency room due to an injured knee, (too much jumping in and out of the van). As the pain sought to occupy my attention, I remember saying a prayer and this verse came to mind. It made all the difference as I rested my concerns on the words “you are mine” surely God was with me in my time of stress.
Sessions 7 and 8
Session 7: “Soul Care” (Benner & Moon text, pp. 7-77)
1. Conversion, How does conversion relate, correspond, and differ from spiritual formation?
Spiritual formation is the expected outcome of conversion, which is a change of heart, towards God and away from the sinful self. Scott McKnight shared many models of conversion, however; conversion, in Evangelical terms, is a deliberate, individual, and personal response to our loving Savior. Conversion may be facilitated by spiritual direction, either one on one or teaching/preaching (a desired outcome). When one converts to Christianity, he or she may or may not be familiar with church regulations, responsibilities, doctrine, or etiquette. Spiritual formation will help instruct the convert in righteous living, biblical doctrine, prayer, worship, fellowship, Bible reading and devotion. It involves knowing who, what, and why we believe in Jesus Christ. Conversion, in my own tradition, is a one time occurrence, whereas spiritual formation should be a lifelong practice. Conversion and spiritual formation are two sides of the same coin, both necessary for the victorious Spirit-filled life in Christ.
2. Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church?
Benner writes, “The center of the Orthodox Christian life is communion with God, and the essential characteristic of a life lived with God is prayer” (2004, 31). In the Orthodox Church, spirituality is fostered through healing which is facilitated through the church community in a sacramental-liturgical context. It does not exclude the individual, however; the individual’s spirituality is formed through the spirituality and unity found in the congregation. According to Benner & Moon, the believer’s first spiritual director in the Orthodox Church is the priest; the spiritual direction begins with baptism and continues as the other sacraments are received along with the teaching of Orthodox Church doctrine. The spiritual director is viewed as father, the one who provides spiritual nurturing, instruction, and discipline, but may be male or female (ammas). Religious directees (monks/nuns) obey and humbly submit to those who have more experience in the religious community and have advanced beyond the directees. For the lay person, Benner & Moon state that the method and objective is the same. The focal point is “prayer and transmission into the likeness of Christ” (Benner & Moon 2004, 33). The authors share that there is a hierarchical structure in Orthodox spiritual direction, where the responsibility rests on the spiritual guide to teach, counsel, instruct, and discipline, noting that the single requirement for directors is a knowledge of God.
The Spiritual director (Roman Catholic) in this tradition has, according to Benner & Moon, shifted from director-centered guidance to a directee-centered discernment. The authors write, “The director’s primary function is clarification and discernment” The director’s job is to be a listening and prayerful presence instructing and encouraging the directee to be open to discern the promptings of the Holy Spirit. This encouragement is often in the form of probing questions, listening, and prayers. The relationship is mutual, and symbiotic in nature, where the director and directee function as partners or fellow sojourners on the spiritual path rather than the instructor-student model of the past.
Calhoun, Part 4, Memorization.
I memorized the first verse of Psalm 34, “I will bless the Lord at all times, His praise shall continually be in my mouth.” I found this particularly appropriate with my husband’s health concerns. I was so hoping to go on retreat with the group. I was really upset by the fact that I had to miss it. I was angry and frustrated because this wilderness experience has been going on since July of last year. In the midst of all of this, I find comfort that in whatever situation that I find myself in, I can say with confidence, “I will bless the Lord at all times, His praise will continually be on my lips.” As I repeat this words for the next 41 days, it will remind me of the fact that God is still God and sovereign Lord over all and will deliver my family from this wilderness.
Session 8, “Soul Care,” (Benner & Moon text, pp. 78-136)
1. Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources.
“In the Episcopal Church, spiritual direction is a purposeful, disciplined relationship between two (sometimes more) Christians. It aims to help one or both participants identify and cultivate practices that link their individual lives to God” (Benner & Moon 2004, 79). This concept differs from the Orthodox model in that it is an individual, directed relationship rather than a communal one. In this tradition, the goal of spiritual direction is to promote holiness in the life of the believer after conversion. This process requires honesty, submission, and persistence on the part of the directee. The spiritual direction process in the Episcopal Church is authoritative and vertical (“authoritatively horizontal”) in nature. In this tradition the role of director is held by the parish priest.The director teaches the directee how to listen to God rather than just talk to God. He or She may also encourage devotional Scripture reading, in light of the fact that many in this tradition do not have a strong knowledge of the Bible. The Book of Common Prayer is commonly used in spiritual direction. The Episcopal Church/Anglican Communion utilizes Roman Catholic, Pietism, and psychotherapy, as well as many diverse resources to facilitate spiritual direction, such as: Taoism, Zen, Kabbalah, Yoga, and Sufi. The standard by which spiritual direction would be measured in the Episcopal Church is the evidence of the directee’s growth into Christ’s image, which in this tradition is viewed from the Incarnation, “God with us” rather than the atonement.
In the Reformed tradition, spiritual direction is not as defined other traditions. Spirituality is rarely mentioned, in spite of the fact that it is considered an important dimension of faith. The methods of spiritual direction used in this tradition are preaching, teaching, and participation in the partaking of the sacraments. Spirituality, in this tradition, means entering into a “relationship with God as revealed in Jesus Christ through the Spirit” (Benner & Moon 2004, 97). The authors make mention of the fact that the Presbyterian Church has recently begun to embrace spiritual direction and is now offering courses in spiritual direction in conferences, seminaries, and retreats. Many pastors are learning spiritual direction from the Roman Catholic Church. The role of the director in this tradition is one of friendship and companionship. It involves listening, probing, accountability, and discernment. The director prays with and for the directee, guides the sessions, and offers suggestions/insights. Christ-centeredness, “heightened awareness” and wisdom are the traits that mark the mature individual. The qualities that mark maturity seem to be the same in each tradition, only the wording is different. The overarching theme of spiritual direction in this tradition could be summed up in this way, “Semper reformada” (Reformed and always reforming).
“The goal of spirituality in the Wesleyan mode is to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can love God with all the heart, mind, soul and strength and the neighbor as one’s self” (Benner & Moon 2004, 116). This seems to be the most specific and the most detailed of all of the definitions/goals we have heard thus far. It also is a very tall order for the director! Spiritual guidance in the Wesleyan-Holiness traditions is referred to as “Christian Conference” which is a mentoring group where members are paired up to encourage, edify, and nurture one another. These various groups were organized as societies and class meetings. The class meetings were mandatory classes which were comprised of 12 people who met weekly. The goal of the class meeting was to foster “an arena of koinonia, love and mutual support” (Benner & Moon 2004, 120). Wesley compiled a list of probing questions regarding the spiritual state (problems, failures, temptations, and sin) of the band member. These questions were to be asked and answered at every meeting. For those who consistently “missed the mark,” a “penitent band” was formed which met on Saturday nights (undoubtedly to help suppress temptations!). The “Select Society” was a small group, devoid of rules, procedures, or leadership. This society was reserved for the most faithful and devout leaders in Methodism, designed to improve leadership and discuss any concerns. Family devotion was also an important part of spiritual direction in this tradition. Parents were expected to worship and study Scriptures at least twice weekly, reserving Thursdays for one to one, parent to child guidance. A method was created as well as hymns, prayers, and devotions, all authored by Wesley to help facilitate direction. One to one spiritual guidance was conducted in “twin souls” and “faith mentoring.” The spiritual director’s role was to be an example, counsel, and instructor. Directors were organized and separated into various categories: guide, model, coach, advocate, sponsor, guarantor, and mediator. Maturity was indicated by the practice of certain spiritual disciplines: fasting, chastity, solitude, simplicity, and secrecy.
I am really impressed with the thoroughness of this tradition’s method of spiritual growth, hence the term Methodist! I liked the structure but I feel that it a directee could very easily become overwhelmed by the many rules, procedures, and responsibilities. I wonder how many of these groups are functioning in the Methodist Churches today.
2. Reflect on the intriguing statement from page 128, “one of the problems with evangelical spirituality is that Christians have no one to talk to.” I believe that this is a very sad but nonetheless, true statement. Evangelicalism is centered on the personal decision to accept Jesus Christ as personal Savior through acknowledgment of sin, repentance, and commitment to discipleship. All of this places emphasis on the individual without any community involvement. The previous traditions that we studied all started with a communal emphasis which encompassed the individual. Spiritual direction was centered on corporate worship, the partaking of sacraments, and submission to a spiritual authority/hierarchy. Evangelicalism really does away with all of this with the exception of the corporate worship. Even in worship, the emphasis is one the individual. Many of these churches do not have any corporate prayers, responsive readings, creeds, or hymn singing. Some have even dispensed with Holy Communion, celebrating the Lord’s Supper once a year, if at all! All of these rituals/rites place the emphasis on the whole congregation as a unit and help to foster unity and fellowship. I believe that many evangelicals feel isolated from other Christians. I also think that many Christians in this tradition are afraid to talk to anyone about their concerns, problems, fears, etc. for fear of being rebuked or ostracized by the church. Perhaps some fear that their problems, sins, etc. will be seen as a lack of faith in God or a result of backsliding. Christians in Mega churches are perhaps the loneliest of all. With so many members, it is easy for someone to get “lost in the shuffle.”
My church is very small (less than 40) so I have a hard time envisioning a team of spiritual directors, but I believe that our congregation would benefit from a few spiritual directors because my pastor lives in Youngstown, Ohio and is only here once, or twice a week. Members have to wait until Sunday if they need spiritual direction/guidance, etc. This often burdens my pastor because she has to preach and is often encumbered with congregant’s problems before she can deliver her sermon, which can often break the prayerful, discerning mood necessary for a pastor before and after a sermon. If we had an assistant pastor and some outreach ministers it would positively impact our church. My pastor would not feel stressed or overwhelmed on Sundays and members would not have to bear burdens alone because they were unable reach our pastor. My pastor handles all areas of counseling: premarital, marital, personal, as well as leads noonday prayer, Bible study, and new member’s classes. A group of ordained elders or trained lay minister could contribute to many of these areas. I believe that our church’s ministry would be more effective and successful with the implementation of such a team of directors.
Calhoun, Part 6, Humility
1. This exercise was very challenging. When someone put me first, I practice humility by turning it around. My husband asked, “What would you like to watch on television?” which I then would normally respond with the news, court tv etc. My practice of humility was relinquishing the remote, not complaining when my daughter did not do the dinner dishes, but rather I did them myself.
2. I prayed and fasted lunch all week for my husband’s healing, cleaned the kitchen for my daughter, got on the floor and played Ninja Turtles with my five year old, and shoveled the snow for our house and the neighbor’s house.
1. Conversion, How does conversion relate, correspond, and differ from spiritual formation?
Spiritual formation is the expected outcome of conversion, which is a change of heart, towards God and away from the sinful self. Scott McKnight shared many models of conversion, however; conversion, in Evangelical terms, is a deliberate, individual, and personal response to our loving Savior. Conversion may be facilitated by spiritual direction, either one on one or teaching/preaching (a desired outcome). When one converts to Christianity, he or she may or may not be familiar with church regulations, responsibilities, doctrine, or etiquette. Spiritual formation will help instruct the convert in righteous living, biblical doctrine, prayer, worship, fellowship, Bible reading and devotion. It involves knowing who, what, and why we believe in Jesus Christ. Conversion, in my own tradition, is a one time occurrence, whereas spiritual formation should be a lifelong practice. Conversion and spiritual formation are two sides of the same coin, both necessary for the victorious Spirit-filled life in Christ.
2. Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church?
Benner writes, “The center of the Orthodox Christian life is communion with God, and the essential characteristic of a life lived with God is prayer” (2004, 31). In the Orthodox Church, spirituality is fostered through healing which is facilitated through the church community in a sacramental-liturgical context. It does not exclude the individual, however; the individual’s spirituality is formed through the spirituality and unity found in the congregation. According to Benner & Moon, the believer’s first spiritual director in the Orthodox Church is the priest; the spiritual direction begins with baptism and continues as the other sacraments are received along with the teaching of Orthodox Church doctrine. The spiritual director is viewed as father, the one who provides spiritual nurturing, instruction, and discipline, but may be male or female (ammas). Religious directees (monks/nuns) obey and humbly submit to those who have more experience in the religious community and have advanced beyond the directees. For the lay person, Benner & Moon state that the method and objective is the same. The focal point is “prayer and transmission into the likeness of Christ” (Benner & Moon 2004, 33). The authors share that there is a hierarchical structure in Orthodox spiritual direction, where the responsibility rests on the spiritual guide to teach, counsel, instruct, and discipline, noting that the single requirement for directors is a knowledge of God.
The Spiritual director (Roman Catholic) in this tradition has, according to Benner & Moon, shifted from director-centered guidance to a directee-centered discernment. The authors write, “The director’s primary function is clarification and discernment” The director’s job is to be a listening and prayerful presence instructing and encouraging the directee to be open to discern the promptings of the Holy Spirit. This encouragement is often in the form of probing questions, listening, and prayers. The relationship is mutual, and symbiotic in nature, where the director and directee function as partners or fellow sojourners on the spiritual path rather than the instructor-student model of the past.
Calhoun, Part 4, Memorization.
I memorized the first verse of Psalm 34, “I will bless the Lord at all times, His praise shall continually be in my mouth.” I found this particularly appropriate with my husband’s health concerns. I was so hoping to go on retreat with the group. I was really upset by the fact that I had to miss it. I was angry and frustrated because this wilderness experience has been going on since July of last year. In the midst of all of this, I find comfort that in whatever situation that I find myself in, I can say with confidence, “I will bless the Lord at all times, His praise will continually be on my lips.” As I repeat this words for the next 41 days, it will remind me of the fact that God is still God and sovereign Lord over all and will deliver my family from this wilderness.
Session 8, “Soul Care,” (Benner & Moon text, pp. 78-136)
1. Contrast and compare the role of a spiritual director in the Anglican, Reformed, and Wesleyan traditions, consider their goals, procedure, and resources.
“In the Episcopal Church, spiritual direction is a purposeful, disciplined relationship between two (sometimes more) Christians. It aims to help one or both participants identify and cultivate practices that link their individual lives to God” (Benner & Moon 2004, 79). This concept differs from the Orthodox model in that it is an individual, directed relationship rather than a communal one. In this tradition, the goal of spiritual direction is to promote holiness in the life of the believer after conversion. This process requires honesty, submission, and persistence on the part of the directee. The spiritual direction process in the Episcopal Church is authoritative and vertical (“authoritatively horizontal”) in nature. In this tradition the role of director is held by the parish priest.The director teaches the directee how to listen to God rather than just talk to God. He or She may also encourage devotional Scripture reading, in light of the fact that many in this tradition do not have a strong knowledge of the Bible. The Book of Common Prayer is commonly used in spiritual direction. The Episcopal Church/Anglican Communion utilizes Roman Catholic, Pietism, and psychotherapy, as well as many diverse resources to facilitate spiritual direction, such as: Taoism, Zen, Kabbalah, Yoga, and Sufi. The standard by which spiritual direction would be measured in the Episcopal Church is the evidence of the directee’s growth into Christ’s image, which in this tradition is viewed from the Incarnation, “God with us” rather than the atonement.
In the Reformed tradition, spiritual direction is not as defined other traditions. Spirituality is rarely mentioned, in spite of the fact that it is considered an important dimension of faith. The methods of spiritual direction used in this tradition are preaching, teaching, and participation in the partaking of the sacraments. Spirituality, in this tradition, means entering into a “relationship with God as revealed in Jesus Christ through the Spirit” (Benner & Moon 2004, 97). The authors make mention of the fact that the Presbyterian Church has recently begun to embrace spiritual direction and is now offering courses in spiritual direction in conferences, seminaries, and retreats. Many pastors are learning spiritual direction from the Roman Catholic Church. The role of the director in this tradition is one of friendship and companionship. It involves listening, probing, accountability, and discernment. The director prays with and for the directee, guides the sessions, and offers suggestions/insights. Christ-centeredness, “heightened awareness” and wisdom are the traits that mark the mature individual. The qualities that mark maturity seem to be the same in each tradition, only the wording is different. The overarching theme of spiritual direction in this tradition could be summed up in this way, “Semper reformada” (Reformed and always reforming).
“The goal of spirituality in the Wesleyan mode is to bring the converted believer into the experience of sanctifying grace whereby inner sin is cleansed, the image of God restored, and the heart so filled with divine love that the believer can love God with all the heart, mind, soul and strength and the neighbor as one’s self” (Benner & Moon 2004, 116). This seems to be the most specific and the most detailed of all of the definitions/goals we have heard thus far. It also is a very tall order for the director! Spiritual guidance in the Wesleyan-Holiness traditions is referred to as “Christian Conference” which is a mentoring group where members are paired up to encourage, edify, and nurture one another. These various groups were organized as societies and class meetings. The class meetings were mandatory classes which were comprised of 12 people who met weekly. The goal of the class meeting was to foster “an arena of koinonia, love and mutual support” (Benner & Moon 2004, 120). Wesley compiled a list of probing questions regarding the spiritual state (problems, failures, temptations, and sin) of the band member. These questions were to be asked and answered at every meeting. For those who consistently “missed the mark,” a “penitent band” was formed which met on Saturday nights (undoubtedly to help suppress temptations!). The “Select Society” was a small group, devoid of rules, procedures, or leadership. This society was reserved for the most faithful and devout leaders in Methodism, designed to improve leadership and discuss any concerns. Family devotion was also an important part of spiritual direction in this tradition. Parents were expected to worship and study Scriptures at least twice weekly, reserving Thursdays for one to one, parent to child guidance. A method was created as well as hymns, prayers, and devotions, all authored by Wesley to help facilitate direction. One to one spiritual guidance was conducted in “twin souls” and “faith mentoring.” The spiritual director’s role was to be an example, counsel, and instructor. Directors were organized and separated into various categories: guide, model, coach, advocate, sponsor, guarantor, and mediator. Maturity was indicated by the practice of certain spiritual disciplines: fasting, chastity, solitude, simplicity, and secrecy.
I am really impressed with the thoroughness of this tradition’s method of spiritual growth, hence the term Methodist! I liked the structure but I feel that it a directee could very easily become overwhelmed by the many rules, procedures, and responsibilities. I wonder how many of these groups are functioning in the Methodist Churches today.
2. Reflect on the intriguing statement from page 128, “one of the problems with evangelical spirituality is that Christians have no one to talk to.” I believe that this is a very sad but nonetheless, true statement. Evangelicalism is centered on the personal decision to accept Jesus Christ as personal Savior through acknowledgment of sin, repentance, and commitment to discipleship. All of this places emphasis on the individual without any community involvement. The previous traditions that we studied all started with a communal emphasis which encompassed the individual. Spiritual direction was centered on corporate worship, the partaking of sacraments, and submission to a spiritual authority/hierarchy. Evangelicalism really does away with all of this with the exception of the corporate worship. Even in worship, the emphasis is one the individual. Many of these churches do not have any corporate prayers, responsive readings, creeds, or hymn singing. Some have even dispensed with Holy Communion, celebrating the Lord’s Supper once a year, if at all! All of these rituals/rites place the emphasis on the whole congregation as a unit and help to foster unity and fellowship. I believe that many evangelicals feel isolated from other Christians. I also think that many Christians in this tradition are afraid to talk to anyone about their concerns, problems, fears, etc. for fear of being rebuked or ostracized by the church. Perhaps some fear that their problems, sins, etc. will be seen as a lack of faith in God or a result of backsliding. Christians in Mega churches are perhaps the loneliest of all. With so many members, it is easy for someone to get “lost in the shuffle.”
My church is very small (less than 40) so I have a hard time envisioning a team of spiritual directors, but I believe that our congregation would benefit from a few spiritual directors because my pastor lives in Youngstown, Ohio and is only here once, or twice a week. Members have to wait until Sunday if they need spiritual direction/guidance, etc. This often burdens my pastor because she has to preach and is often encumbered with congregant’s problems before she can deliver her sermon, which can often break the prayerful, discerning mood necessary for a pastor before and after a sermon. If we had an assistant pastor and some outreach ministers it would positively impact our church. My pastor would not feel stressed or overwhelmed on Sundays and members would not have to bear burdens alone because they were unable reach our pastor. My pastor handles all areas of counseling: premarital, marital, personal, as well as leads noonday prayer, Bible study, and new member’s classes. A group of ordained elders or trained lay minister could contribute to many of these areas. I believe that our church’s ministry would be more effective and successful with the implementation of such a team of directors.
Calhoun, Part 6, Humility
1. This exercise was very challenging. When someone put me first, I practice humility by turning it around. My husband asked, “What would you like to watch on television?” which I then would normally respond with the news, court tv etc. My practice of humility was relinquishing the remote, not complaining when my daughter did not do the dinner dishes, but rather I did them myself.
2. I prayed and fasted lunch all week for my husband’s healing, cleaned the kitchen for my daughter, got on the floor and played Ninja Turtles with my five year old, and shoveled the snow for our house and the neighbor’s house.
Session 6
ssue: 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.
Light House Trails’ perspective of contemplative prayer was very narrow and self-serving. Yungen read into the Scriptures his own biased position when he quotes I Cor. 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 the table of devils.” I do not believe that contemplative prayer mixes Christian principles with pagan doctrine. My support for contemplative prayer would be when Jesus went out to the Garden of Gethsemane with the disciples, who fell asleep. Throughout His brief earthly ministry, Jesus modeled contemplative or centered prayer. He was led by the Spirit into the wilderness to fast and pray. This sounds a lot like what the Desert Fathers and Mothers practiced. Jesus always sought out a time and place for Him to be alone with the Father, as well as time to be with the apostles and other disciples. What better model could we have for this type of ministry than Jesus himself? The four core principles of the WQ are Scripture, Tradition, Experience, and Reason. These are the four principles that are necessary for sound doctrine and belief. If one is lacking, theology becomes obtuse. The approach the author took was to avoid any and all practices that are not explicitly supported by biblical truths. While Yungen chose one or two Scriptures to support his position, there are many others that can be used to refute this position. Traditionally, there have always been people who hungered to have a closer relationship with Jesus and sought to foster that closeness by practicing asceticism. One could even posit that the Waldenses, Moravians, Anabaptists, Holiness, Methodists, and Pentecostals practiced and some still practice, ascetic principles today: simplicity, holiness, poverty (shunning the worldliness of wealth and possessions), and fasting. Personal experience has revealed that there is great blessing and worth found in the practice of asceticism and contemplative prayer. John Wesley found the “second blessing” of sanctification through the practice of this ministry and lifestyle. Reason tells us that with all the technology and the fast-paced world, in which we live, there will be a resurgence of interest in the desert experience. It has gotten increasingly difficult to foster a spiritual relationship with God when there are so many distractions: cell phones, computers, ipods, television, video games, etc. More and more churches, Catholic and Protestant alike, are helping members to reclaim their spirituality through retreats, contemplative prayer training, and devotional practices. The emergence of more and more books and courses on this type of ministry is evidence enough that there is a definite need and interest in the spiritual disciplines. In regards to syncretism, I do not believe that Yungen’s argument is valid. Syncretism involves incorporating other beliefs that threaten or alter the integrity of the original belief. Some aspects and techniques of contemplative prayer are from the Eastern traditions however; they do not threaten the integrity of Christianity in any way. Yungen states in his conclusion that those who practice contemplative prayer reject Jesus as the Savior, Redeemer, and Mediator, this is categorically false. Those who choose to practice contemplative prayer do so in a quest of a closer and deeper experience of Christ in an effort to know, understand, and love Him more deeply and completely with all of their being.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. I really do not know how I feel about this statement. I would say that form and intent are important aspects of Christianity. I also feel that caution must be used when we say that we can grab any practice and make it Christian. What about Christian psychics? As I stated above, I do not believe that a form, such as contemplative prayer, taken from Eastern religions, implies acceptance of the beliefs. One exception that comes to mind is yoga. I believe Lydia mentioned this. Yoga movements are so intertwined with the Eastern spirituality, I would not think it possible to take those movements out of its Eastern origin, and make them Christian. In my opinion and limited understanding of World Religions, I would say that the intent and form are connected. Calhoun: Part 4, "Small Group"*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process. I had to delay meeting with the K-group because of my husband’s illness and subsequent surgery. I did have a chance to meet on Saturday and was very pleased with the attendance, especially in the wake of the snowstorm. I am finding it difficult to stimulate discussion and open dialogue. I feel as if I am “pulling teeth” trying to solicit responses. I will continue to pray and seek guidance and inspiration from the Holy Spirit for this ministry. *Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
Light House Trails’ perspective of contemplative prayer was very narrow and self-serving. Yungen read into the Scriptures his own biased position when he quotes I Cor. 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 the table of devils.” I do not believe that contemplative prayer mixes Christian principles with pagan doctrine. My support for contemplative prayer would be when Jesus went out to the Garden of Gethsemane with the disciples, who fell asleep. Throughout His brief earthly ministry, Jesus modeled contemplative or centered prayer. He was led by the Spirit into the wilderness to fast and pray. This sounds a lot like what the Desert Fathers and Mothers practiced. Jesus always sought out a time and place for Him to be alone with the Father, as well as time to be with the apostles and other disciples. What better model could we have for this type of ministry than Jesus himself? The four core principles of the WQ are Scripture, Tradition, Experience, and Reason. These are the four principles that are necessary for sound doctrine and belief. If one is lacking, theology becomes obtuse. The approach the author took was to avoid any and all practices that are not explicitly supported by biblical truths. While Yungen chose one or two Scriptures to support his position, there are many others that can be used to refute this position. Traditionally, there have always been people who hungered to have a closer relationship with Jesus and sought to foster that closeness by practicing asceticism. One could even posit that the Waldenses, Moravians, Anabaptists, Holiness, Methodists, and Pentecostals practiced and some still practice, ascetic principles today: simplicity, holiness, poverty (shunning the worldliness of wealth and possessions), and fasting. Personal experience has revealed that there is great blessing and worth found in the practice of asceticism and contemplative prayer. John Wesley found the “second blessing” of sanctification through the practice of this ministry and lifestyle. Reason tells us that with all the technology and the fast-paced world, in which we live, there will be a resurgence of interest in the desert experience. It has gotten increasingly difficult to foster a spiritual relationship with God when there are so many distractions: cell phones, computers, ipods, television, video games, etc. More and more churches, Catholic and Protestant alike, are helping members to reclaim their spirituality through retreats, contemplative prayer training, and devotional practices. The emergence of more and more books and courses on this type of ministry is evidence enough that there is a definite need and interest in the spiritual disciplines. In regards to syncretism, I do not believe that Yungen’s argument is valid. Syncretism involves incorporating other beliefs that threaten or alter the integrity of the original belief. Some aspects and techniques of contemplative prayer are from the Eastern traditions however; they do not threaten the integrity of Christianity in any way. Yungen states in his conclusion that those who practice contemplative prayer reject Jesus as the Savior, Redeemer, and Mediator, this is categorically false. Those who choose to practice contemplative prayer do so in a quest of a closer and deeper experience of Christ in an effort to know, understand, and love Him more deeply and completely with all of their being.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. I really do not know how I feel about this statement. I would say that form and intent are important aspects of Christianity. I also feel that caution must be used when we say that we can grab any practice and make it Christian. What about Christian psychics? As I stated above, I do not believe that a form, such as contemplative prayer, taken from Eastern religions, implies acceptance of the beliefs. One exception that comes to mind is yoga. I believe Lydia mentioned this. Yoga movements are so intertwined with the Eastern spirituality, I would not think it possible to take those movements out of its Eastern origin, and make them Christian. In my opinion and limited understanding of World Religions, I would say that the intent and form are connected. Calhoun: Part 4, "Small Group"*Brief reflections on your small group experiences and how you are applying those insights in your K-Group process. I had to delay meeting with the K-group because of my husband’s illness and subsequent surgery. I did have a chance to meet on Saturday and was very pleased with the attendance, especially in the wake of the snowstorm. I am finding it difficult to stimulate discussion and open dialogue. I feel as if I am “pulling teeth” trying to solicit responses. I will continue to pray and seek guidance and inspiration from the Holy Spirit for this ministry. *Describe new insights from the Spiritual Direction Movement that will impact your K-Group.
Saturday, March 8, 2008
Session #7 continued
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).
Moon and Benner take us through the journey of the Soul Care with 4 major words: healing, sustaining, reconciling and guiding. Then on page 20 we have the three stages of spiritual formation with Conversion being a second stage.
How does conversion relate, correspond, and differ from spiritual formation?
There are many people on a spiritual quest, who are seeking, and spiritual directors can become like a friend or a guide to help them seek God. Bener outlines the role of a spiritual director on page 21. Conversion is God reaching out to us to bring us to the knowledge of his son and salvation as a gift of God as to what Christ has done on the cross for each on of us. I like what is said about spiritual transformation -It is accomplished not by human effort alone it is by God's grace. Conversion can be a one time decision or at one moment or point in time (pontinier) or it can be gradual, a transformation. Spiritual formation is also gradual and on going. Page 60 speaks a lot about that the 'theological focus is on works, on gaining one's salvation rather than accepting the salvation gained for us by Christ, then spiritualliy is also skewed." It is Christ who bring about salvation and not our works. The focus of spiritual formation is on Christ and how to live out the mystery of Christ-in-you.
2) Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church.
Orthodox spiritual father directors seemed to lead the seekers along the path towards purification, illumination and ultimate unio with God. The constant theme has been the cultivation of communio with God, prayer and the transformation it brings.
The spiritual director (Roman Catholic) has changed over the times, More lay persons are taking part including in the confession and pastorial care. Vatican II has had a tremendous effect and there is a reemphasis on the role of the Holy Spirit in the church. These changes listed on 63 are very significant for us to understand the major contribuation of Vatican II. It was helpful to also read about the various Saints and their influence on chaning from the monastic setting to the mor apostolic setting.
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).
Moon and Benner take us through the journey of the Soul Care with 4 major words: healing, sustaining, reconciling and guiding. Then on page 20 we have the three stages of spiritual formation with Conversion being a second stage.
How does conversion relate, correspond, and differ from spiritual formation?
There are many people on a spiritual quest, who are seeking, and spiritual directors can become like a friend or a guide to help them seek God. Bener outlines the role of a spiritual director on page 21. Conversion is God reaching out to us to bring us to the knowledge of his son and salvation as a gift of God as to what Christ has done on the cross for each on of us. I like what is said about spiritual transformation -It is accomplished not by human effort alone it is by God's grace. Conversion can be a one time decision or at one moment or point in time (pontinier) or it can be gradual, a transformation. Spiritual formation is also gradual and on going. Page 60 speaks a lot about that the 'theological focus is on works, on gaining one's salvation rather than accepting the salvation gained for us by Christ, then spiritualliy is also skewed." It is Christ who bring about salvation and not our works. The focus of spiritual formation is on Christ and how to live out the mystery of Christ-in-you.
2) Contrast the roles of the spiritual father (Orthodox) and spiritual director (Roman Catholic) in the life of the church.
Orthodox spiritual father directors seemed to lead the seekers along the path towards purification, illumination and ultimate unio with God. The constant theme has been the cultivation of communio with God, prayer and the transformation it brings.
The spiritual director (Roman Catholic) has changed over the times, More lay persons are taking part including in the confession and pastorial care. Vatican II has had a tremendous effect and there is a reemphasis on the role of the Holy Spirit in the church. These changes listed on 63 are very significant for us to understand the major contribuation of Vatican II. It was helpful to also read about the various Saints and their influence on chaning from the monastic setting to the mor apostolic setting.
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