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!