continue session # 6

. 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".
I feel I have already discussed some of this at retreat, but I just now finished reading the Edwards's book and would like to respond a little to what is asked of us.
\First I was glad to see the WQ response written by Art as very thoughtful. I only recently learned about these four quadren of knowing and really appreciate them to help discern truth. I believe we need all four of these: scripture, Church tradition, personal experience and reason. If one is the only measure of truth, one might have a distoreted or half truth, as was the example, that Martin Luther found when he looked at what the church was teaching and how far both from scripture, reason and his own experience that was. There are those whose experience is not in contradiction with the gospel as in the case of slevery, yet reason was revealing a new awarness, that some white folks never realized even though they thought they were good Christians. So what I am trying to say is that we need all four quadrins to be wise and good discriminators of truth.
1) Develop a WQ response to LightHouse Trails' and Edwards' perspective of utilizing Eastern Mystical practices. The red light of warning that is headed by our teacher is there to be taken seriously, for we cannot copy methods of the world without being aware of philosophies or thought behind such practices. Yoga is one that comes to mind. On the surface it might seem like a practice that just helps us meditate, and excercise, but is there deeper spiritual 'red flags' or warrning we need to heed as to what this emptying is all about? does it allow us to empty ourselves and be volunerable to other spirits or guides that might not be of God or from the Holy Spirit? We did discuss this a bit on the way up and back and at retreat.
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 tend to disagree, I don't think that Edwards was saying this statement to mean that the end justifies the mean. I think he is trying to say what makes a practice a Christian one verses a non-Christian one? If the intent is to share more deeply the mind and heart of Christ, that will be our driving force" (pg 79).