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.”