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.