Reframing Discipleship, Spiritual Formation, Christian Spiritual Formation

There has been much confusion about the meaning and usage of these words: discipleship, spiritual formation, and Christian spiritual formation. These words are sometimes used interchangeably by some teachers while others offered a more nuanced definition. Here I will offer some definitions of these terms.

Spiritual formation is the process of forming our inner spiritual beings (soul) which manifest outwardly as our character. This is an ongoing process which starts when we are in our mothers’ womb and continues until we die. There are numerous influences that affect our spiritual formation which includes our cultural legacy, our childhood experiences, our ethnicity, the socio-political environments in which we live in, the dominant culture in our society, and our social interactions with other people, including our family members. Often these influences act subconsciously by a process of socialization or enculturation. In other words, all of us are undergoing spiritual formation all the time, whether we are conscious of it or not.

Christian conversion (accepting Christ) involves a change in status by our justification by faith, and of the formative regeneration of our souls (sanctification). Christian spiritual formation starts after conversion. Christian spiritual formation is the process of the redemptive inner transformation of the character of a person to reflect the character of Christ himself. There are two components to Christian spiritual formation: (1) the work of the Holy Spirit, and (2) the willingness of a person to follow Christ in discipleship. Christian spiritual formation is a collaborative divine-human interaction. The influences that act on Christian spiritual formation are similar to those experiences by all living human beings. Additional influences are the formative practices of the Christian faith communities (Christian education) and the Word of God.

Discipleship is the part of Christian spiritual formation where we can be actively involved in. The Holy Spirit is ever willing to be involved but respect our choices and will not force us to be disciples. Discipleship is following and obeying the teachings of Jesus Christ and in doing so, we become Christ-like in our character. Jesus summarizes this by saying that, “If anyone would come after me, he must deny himself and take up his cross daily and follow me” (Luke 9:23). To be his follower, Jesus points out that there is a part about denying self, and there is another part about following him. Luke helpfully gives us some essential features on discipleship. These essentials are trust (Lk 9:37-43); suffering (Lk 9:44-45); humility (Lk 9:46-50); purpose (Lk 9: 51-56); commitment (Lk 9: 57-62); involvement (Lk 10:1-20), and prayer (Lk 10:21-24). However all these need the work of the Holy Spirit if Christian spiritual formation is to take place. We cannot will or discipline our bodies into spiritual transformation.

The purpose (telos) of Christian spiritual formation is three-fold reflecting the economy of the Triune God. Christian spiritual formation is (1) to restore image of God (imago Dei) within us so that we reflect the character of Christ; (2) to form a people of God –the body of Christ; and (3) to be part of God’s plan of reconciliation with all of creation (missio Dei). Christian spiritual formation is Trinitarian in basis as it is an invitation to join in the perichoresis or eternal dance of God the Father, Jesus Christ the Son, and the Holy Spirit.

So let us embark on the journey of Christian spiritual formation, availing ourselves to the transforming work of the Holy Spirit, and intentionally becoming disciples of Jesus Christ with “informed minds, hearts on fire, and contemplative in actions” until “we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.” (2 Corinthians 3:18)

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Vinoth Ramachandra on Church Growth in Asia

The article was posted in The Christian Post and deserves some thought.

Much Christian Growth in Asia is Superficial: Theologian

Edmond Chua
edmond@christianpost.com

Thursday, Jan. 28, 2010 Posted: 10:12:49PM HKT

The perceived growth of Christianity in Singapore and other nations in Asia is not an unqualified blessing in the view of an Indian theologian.

"Much of the numerical Christian growth in our nations is superficial," said Dr Vinoth Ramachandra in a series of lectures he gave at Trinity Theological College which the college compiled and published as a book in 2009.

This was the same year a South Asian Christianity researcher who was invited to give the lectures that year had concluded that the quality of the large number of conversions in recent years in Singapore is questionable.

“Large churches (including those that send out many cross-cultural missionaries to other parts of Asia) seem to have little transformative impact on their neighbourhoods and culture,” said Dr Ramachandra, stressing that the primary task of the Church is not ‘missions’ and discipleship – what he described as activism.

Rather the Church’s task is “simply being the Church; a radically new community in which social, cultural and economic barriers between peoples are broken down and men and women learn to love their traditional and personal enemies,” the Secretary for Dialogue and Social Engagement for the International Fellowship of Evangelical Students (IFES) said in ‘Church and Mission in the New Asia: New Gods, New Identities’.

read more

How Safe is Your Discipleship?

I have always enjoyed Mark Galli's insightful comments. Here he touches on our discipleship and how safe it is. Is discipleship a safe venture? Reminds of Chronicles of Narnia where it was asked, "Is Aslan a tame lion?"

SOULWORK

Danger: God

What should we think about a deity who gives us sticks of dynamite to play with?

Mark Galli | posted 8/13/2009 10:08AM

Back in the early sixties, a book was published with the title, The Suburban Captivity of the Churches. I never read it, but it strikes me as an apt description of American Christianity, and a mirror image of the unnerving God of the church.

The suburbs are not the incarnation of social evil, as some critics would have us believe. But they do tend to shape us (as does the city, as does rural life!). And some of that shaping has not been for the church's best.

Let's take one famous quality of suburban life: safety. I live in a suburb in the Midwest where the biggest news items in the police blotter in our local paper usually have to do with shoplifting or DUIs or the occasional bicycle theft. Murders, rapes, armed robberies and the like—few and very, very far between. It's a safe place to live. Safe is good.

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God's Chisel

Formation In Faith

Sondra Higgins Matthaei (2008), Formation in Faith: The Congregational Ministry of making Disciples, Nashville: Abingdon Press.

Sondra Higgins Matthaei is professor of Christian Religious Education at Saint Paul School of Theology in Kansas City, Missouri. I have been following her writings closely and have enjoyed her other book, Making Disciples: Faith Formation in the Wesley Tradition.

This book builds on her thesis of her previous book that spiritual maturity involves three stages; invitation to communion, deepening communion, and full communion. However she has taken the further step to suggest how her thesis may be translated into a congregation that is making disciples. She looks at the development of such a congregation in terms of relationships, structures and practices. I like this book because Matthaei is making a genuine effort to apply the results of her thesis. Many Christian educators are very good in suggesting theoretical models but often fails to teach us how to apply it to the grass root level of the church.

There is much to recommend for her model. However it could have been better if she had paid more attention to the leadership of the church in her model. Any disciplemaking processes in the church depends heavily on the support and commitment of the upper echolon leadership of the church. If the upper echelon are not interested in faith formation but more in building their own empires, then whatever model will fails. I wish she have given us some indicators how how she will convince church leaders to be spiritual leaders rather than glorified adminstrators.

A good book to read.

Formation In Faith

Sondra Higgins Matthaei (2008), Formation in Faith: The Congregational Ministry of making Disciples, Nashville: Abingdon Press.

Sondra Higgins Matthaei is professor of Christian Religious Education at Saint Paul School of Theology in Kansas City, Missouri. I have been following her writings closely and have enjoyed her other book, Making Disciples: Faith Formation in the Wesley Tradition.

This book builds on her thesis of her previous book that spiritual maturity involves three stages; invitation to communion, deepening communion, and full communion. However she has taken the further step to suggest how her thesis may be translated into a congregation that is making disciples. She looks at the development of such a congregation in terms of relationships, structures and practices. I like this book because Matthaei is making a genuine effort to apply the results of her thesis. Many Christian educators are very good in suggesting theoretical models but often fails to teach us how to apply it to the grass root level of the church.

There is much to recommend for her model. However it could have been better if she had paid more attention to the leadership of the church in her model. Any disciplemaking processes in the church depends heavily on the support and commitment of the upper echolon leadership of the church. If the upper echelon are not interested in faith formation but more in building their own empires, then whatever model will fails. I wish she have given us some indicators how how she will convince church leaders to be spiritual leaders rather than glorified adminstrators.

A good book to read.

The Health and Longevity Gospel

From Mark Galli's blog, a post, The Health and Longevity Gospel, about red meat increasing the risk of early death. I like his insight about stewardship of our bodies and discipleship.

This fixation on food’s relationship to death is but another sign of our
culture’s deep fear of death. The subtext of these studies is “Eat and exercise
like a Spartan now, and be active and alert into your 90s—and with Viagra,
anything is possible!”
This addiction to longevity is especially evident in
the area of medical care—and not just among those who have no faith, but
especially among the most devout.

read more

The Health and Longevity Gospel

From Mark Galli's blog, a post, The Health and Longevity Gospel, about red meat increasing the risk of early death. I like his insight about stewardship of our bodies and discipleship.

This fixation on food’s relationship to death is but another sign of our
culture’s deep fear of death. The subtext of these studies is “Eat and exercise
like a Spartan now, and be active and alert into your 90s—and with Viagra,
anything is possible!”
This addiction to longevity is especially evident in
the area of medical care—and not just among those who have no faith, but
especially among the most devout.

read more

From Entertainment to Disciplemaking

"Showtime!" No More
Could our church shift from performance to mission?
Walt Kallestad posted 11/26/2008 11:49AM

Entertainment evangelism: The concept came together for me while standing in a line at a Dallas Cineplex waiting to see the Batman premiere. The only way to capture people's attention is entertainment, I thought. If I want people to listen to my message, I've got to present it in a way that grabs their attention long enough for me to communicate the gospel.

It was an epiphany, a breakthrough understanding for me. So our church strategy revolved around the gravitational force of entertainment for evangelism. We hired the best musicians we could afford; we used marketing principles and programming specialists—for the gospel's sake. Attendance skyrocketed. More people meant more staff, more programs, more facilities, more land, and of course the need for more money. We became a program-driven church attracting consumers looking for the latest and greatest religious presentations.

For us, worship was a show, and we played to a packed house. We grew by thousands, bought more land, and positioned ourselves to reach even more people. Not that any of this is wrong in and of itself—people coming to faith in Christ isn't bad. I told myself it was good—I told others it was good. But now I was beginning to wonder if I'd led my church down a wrong path.
The show was killing me.

Attracting consumers was consuming me—not in the way vision consumes a leader. It was the opposite of that—I was losing sight of the vision. Our church was a great organization. But something was missing. We weren't accomplishing our mission; we weren't creating transformed, empowered disciples...

In the old days, we protected people's anonymity; today we thrust them into community, doing life together. We used to invite them to attend church; now we invite them to be the church. I used to ask, "What can we do to get more people to attend our church?" Now I ask, "How can I best equip and empower the people to go be the church in the marketplace where God has called them to serve?"

read more

Personal sharing from a megachurch pastor. The mission of the church is disciplemaking, not entertainment.

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From Entertainment to Disciplemaking

"Showtime!" No More
Could our church shift from performance to mission?
Walt Kallestad posted 11/26/2008 11:49AM

Entertainment evangelism: The concept came together for me while standing in a line at a Dallas Cineplex waiting to see the Batman premiere. The only way to capture people's attention is entertainment, I thought. If I want people to listen to my message, I've got to present it in a way that grabs their attention long enough for me to communicate the gospel.

It was an epiphany, a breakthrough understanding for me. So our church strategy revolved around the gravitational force of entertainment for evangelism. We hired the best musicians we could afford; we used marketing principles and programming specialists—for the gospel's sake. Attendance skyrocketed. More people meant more staff, more programs, more facilities, more land, and of course the need for more money. We became a program-driven church attracting consumers looking for the latest and greatest religious presentations.

For us, worship was a show, and we played to a packed house. We grew by thousands, bought more land, and positioned ourselves to reach even more people. Not that any of this is wrong in and of itself—people coming to faith in Christ isn't bad. I told myself it was good—I told others it was good. But now I was beginning to wonder if I'd led my church down a wrong path.
The show was killing me.

Attracting consumers was consuming me—not in the way vision consumes a leader. It was the opposite of that—I was losing sight of the vision. Our church was a great organization. But something was missing. We weren't accomplishing our mission; we weren't creating transformed, empowered disciples...

In the old days, we protected people's anonymity; today we thrust them into community, doing life together. We used to invite them to attend church; now we invite them to be the church. I used to ask, "What can we do to get more people to attend our church?" Now I ask, "How can I best equip and empower the people to go be the church in the marketplace where God has called them to serve?"

read more

Personal sharing from a megachurch pastor. The mission of the church is disciplemaking, not entertainment.

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Ortberg and the Happiness Paradox: Leadership Weekly

Skye Jethani
Leadership managing editor
http://us.mc564.mail.yahoo.com/mc/compose?to=Newsletter@LeadershipJournal.net

Last week I attended the Willow Creek Association's REVEAL conference. Bill Hybels was the opening speaker, and apart from discussing the impact of the REVEAL research, I was surprised by what he identified as the church's biggest challenge. Hybels says the largest gap exists not between seekers and believers, but between less mature Christians and "Christ-centered" Christians. The less mature, he says, believe that "God is for me, my plans, and my agenda in this world." But the truly Christ-centered have given up their lives and dreams in complete surrender to him. "A big honkin' thing has to happen for a Christian to move from self-centered to Christ-centered." This week's Leader's Insight from John Ortberg addresses the dilemma Bill Hybels identified. Ortberg, who happened to be the closing speaker at the REVEAL conference, says that our old definition of the gospel has failed to deliver us from the devastating and chronic selfishness that plagues this world. Evangelism that focuses on, "If you die tonight where will you go?" aims squarely at personal happiness. But, according to Ortberg, real happiness is rarely attained by direct pursuit.

This is a significant insight from Bill Hybels. I wonder what is this "big honkin' thing" that Bill refers to.

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Ortberg and the Happiness Paradox: Leadership Weekly

Skye Jethani
Leadership managing editor
http://us.mc564.mail.yahoo.com/mc/compose?to=Newsletter@LeadershipJournal.net

Last week I attended the Willow Creek Association's REVEAL conference. Bill Hybels was the opening speaker, and apart from discussing the impact of the REVEAL research, I was surprised by what he identified as the church's biggest challenge. Hybels says the largest gap exists not between seekers and believers, but between less mature Christians and "Christ-centered" Christians. The less mature, he says, believe that "God is for me, my plans, and my agenda in this world." But the truly Christ-centered have given up their lives and dreams in complete surrender to him. "A big honkin' thing has to happen for a Christian to move from self-centered to Christ-centered." This week's Leader's Insight from John Ortberg addresses the dilemma Bill Hybels identified. Ortberg, who happened to be the closing speaker at the REVEAL conference, says that our old definition of the gospel has failed to deliver us from the devastating and chronic selfishness that plagues this world. Evangelism that focuses on, "If you die tonight where will you go?" aims squarely at personal happiness. But, according to Ortberg, real happiness is rarely attained by direct pursuit.

This is a significant insight from Bill Hybels. I wonder what is this "big honkin' thing" that Bill refers to.

.

A True Son in the Faith

A True Son in the Faith

Role of Education and Discipleship in Spiritual Formation

Educational activities in Christian faith communities and discipleship are the means in which the dynamic processes are harness for holistic Christian spiritual formation. Educational activities and discipleship provides the framework of the matrix for the dynamic processes to work.

All educational activities in Christian faith communities should recognize that everyone is different and has different learning styles (LeFever 2004). Adult learning is different from the way a child learns (Vella 1995; Vella, Berardinelli et al. 1998; Knowles, F.Holton III et al. 2005). This form of learning recognizes the different developmental stage theories. Activities planned for children should be different than those for adults. Even adult learning activities should be customised. Educational activities in Christian faith communities also recognizes that all learning is life-long.

Johnson identified the education process as,
First we must decide to become Christian. Next we must submit ourselves to prolonged instruction and initiation. We must give ourselves over to the Story, begin to participate in it; only then do we really begin to understand! Credo ut intelligam: I participate fully in order that I might understand.” (Johnson 1989, 149)

Educator Thomas Groome has a similar approach in his “Shared Praxis” which has as its components: (1) present action, (2) critical reflection, (3) dialogue, (4) the Christian story, and (5) the Vision. (Groome 1980,207-208). Concerning vision as the final component, Groome writes, “ I intend the metaphor Vision to be a comprehensive representation of the lived response which the Christian Story invites and of the promise God makes in that Story.”(Groome 1980,193). Both Johnson and Groome envisage the role of learning is to incorporate the learner’s own story into the Christian story.

Religious educator Andrew Grannell queries about the need of having formative activities such as education and discipleship if transformation is by the Holy Spirit (1985). His query arises out of a revolution in educational theorising brought on by Fowler’s “Stages of Life” and Loder’s “Transforming Moments.” Fowler’s faith development theory fits in with formation. Though Johnson rejects faith development theories, her formative schema is based on some staging or growth structure (1989). Loder’s transforming moment fits in with Groome’s vision metaphor.

I believe that the issue about formation and transformation can be reconciled by understanding the way Johnson and Groome understand time. Johnson approaches learning in linear (kronos) time while Groome’s emphasis is kairos time. (Groome 1980, 5-17). It will be difficult to compartmentalise learning into past, present, and future learning in a linear fashion. The only linear aspect of our lives is our chronological age. Groome is correct in placing learning in the present. For him, present means “present of things present, the present of things past, and the present of things future.” (Groome 1980, 5-17, 185; Augustine 1963, 219). This is important because though we must not forget the past nor ignore the future, learning belongs solidly in the present. Formation activities are linear (chronos) but are punctuated by transformation events (kairos). Both are necessary because formation activities produce the context for transformation to occur. This is what Grannell called a “paradox” for both continuing formation activities and instantaneous transformational moments are essential to spiritual formation (Grannell 1985,397-398).

Educational activities in Christian faith communities is not just classroom or seminar based but learning that takes place in communities of faith that meet regularly for the studying of the bible, for sharing, mentoring, modelling, hospitality, crises management, and reflection. It involves full participation of all members.

This type of learning is full commitment, full involvement and “getting our hands dirty” type of learning. It is also involve opening our eyes to the wider perspective of the Christian Story. It also happens during crisis and other events when Loder’s transforming moment occurs (Loder 1989).

Discipleship training and discipling should be conducted concurrently with other educational activities in Christian faith communities. Discipling, as is shown by Collinson involves smaller groups of people and its curriculum is more focused on disciple making (Collinson 2004). Frequently as Hull has done, it is for a limited period of time until a certain learning objective is achieved (Hull 2006).

Both educational activities and discipling will be the venues where the dynamic process elements of story telling, heart commitment, incarnational living, liturgical worship, community oneness, and transformational learning are taught, reflected upon, contextualise, and incorporate into the Christian formation of individuals and Christian faith communities.

Bibliography

Augustine (1963). The Confessions of Saint Augustine. Norwalk, CN, The Easton Press.
Augustine, S. (1997). The Confessions. London, Hodder & Stoughton.
Collinson, S. W. (2004). Making Disciples: The Significance of Jesus' Educational Methods for Today's Church. Carlisle, Cumbria, Paternoster Press.
Fowler, J. W. (1995). Stages of Faith: The Psychology of Human Development and the Quest for Meaning. New York, HarperCollins.
Grannell, A. (1985). "The Paradox of Formation and Transformation." Religious Education 80(3): 384-397.
Groome, T. H. (1980). Christian Religious Education: Sharing Our Story and Vision. San Francisco, CA, Jossey-Bass.
Hull, B. (2006). The Complete Book of Discipleship: On being and making followers of Christ. Colorado Springs, CO, NavPress.
Johnson, S. (1989). Christian Spiritual Formation in the Church and Classroom. Nashville, TN, Abingdon Press.
Knowles, M. S., E. F.Holton III, et al. (2005). The Adult Learner: The Definitive Classic in Adult Education and Human Resource Development. London, Elsevier.
LeFever, M. D. (2004). Learning Styles: Reaching Everyone God Gave You to Teach. Eastbourne, England, NexGen.
Loder, J. E. (1989). The Transforming Moment. Colorado Springs, Helmers and Howard.
Moltmann (1995). The Coming of God: Christian Eschatology. Minneapolis, Fortress.
Saunders, S. (2002). ""Learning"; Eschatology and Spiritual Formation in New Testament Christianity." Interpretation 56(2): 155-167.
Vella, J. (1995). Training Through Dialogue: Promoting Effective Learning and Change with Adults. San Francisco, Jossey-Bass.
Vella, J., P. Berardinelli, et al. (1998). How do They Know They Know? : Evaluating Adult Learning. San Francisco, Jossey-Bass Publishers.
Ware, B. K. (2000). The Inner Kingdom. New York, St Vladimir's Seminary Press.

Role of Education and Discipleship in Spiritual Formation

Educational activities in Christian faith communities and discipleship are the means in which the dynamic processes are harness for holistic Christian spiritual formation. Educational activities and discipleship provides the framework of the matrix for the dynamic processes to work.

All educational activities in Christian faith communities should recognize that everyone is different and has different learning styles (LeFever 2004). Adult learning is different from the way a child learns (Vella 1995; Vella, Berardinelli et al. 1998; Knowles, F.Holton III et al. 2005). This form of learning recognizes the different developmental stage theories. Activities planned for children should be different than those for adults. Even adult learning activities should be customised. Educational activities in Christian faith communities also recognizes that all learning is life-long.

Johnson identified the education process as,
First we must decide to become Christian. Next we must submit ourselves to prolonged instruction and initiation. We must give ourselves over to the Story, begin to participate in it; only then do we really begin to understand! Credo ut intelligam: I participate fully in order that I might understand.” (Johnson 1989, 149)

Educator Thomas Groome has a similar approach in his “Shared Praxis” which has as its components: (1) present action, (2) critical reflection, (3) dialogue, (4) the Christian story, and (5) the Vision. (Groome 1980,207-208). Concerning vision as the final component, Groome writes, “ I intend the metaphor Vision to be a comprehensive representation of the lived response which the Christian Story invites and of the promise God makes in that Story.”(Groome 1980,193). Both Johnson and Groome envisage the role of learning is to incorporate the learner’s own story into the Christian story.

Religious educator Andrew Grannell queries about the need of having formative activities such as education and discipleship if transformation is by the Holy Spirit (1985). His query arises out of a revolution in educational theorising brought on by Fowler’s “Stages of Life” and Loder’s “Transforming Moments.” Fowler’s faith development theory fits in with formation. Though Johnson rejects faith development theories, her formative schema is based on some staging or growth structure (1989). Loder’s transforming moment fits in with Groome’s vision metaphor.

I believe that the issue about formation and transformation can be reconciled by understanding the way Johnson and Groome understand time. Johnson approaches learning in linear (kronos) time while Groome’s emphasis is kairos time. (Groome 1980, 5-17). It will be difficult to compartmentalise learning into past, present, and future learning in a linear fashion. The only linear aspect of our lives is our chronological age. Groome is correct in placing learning in the present. For him, present means “present of things present, the present of things past, and the present of things future.” (Groome 1980, 5-17, 185; Augustine 1963, 219). This is important because though we must not forget the past nor ignore the future, learning belongs solidly in the present. Formation activities are linear (chronos) but are punctuated by transformation events (kairos). Both are necessary because formation activities produce the context for transformation to occur. This is what Grannell called a “paradox” for both continuing formation activities and instantaneous transformational moments are essential to spiritual formation (Grannell 1985,397-398).

Educational activities in Christian faith communities is not just classroom or seminar based but learning that takes place in communities of faith that meet regularly for the studying of the bible, for sharing, mentoring, modelling, hospitality, crises management, and reflection. It involves full participation of all members.

This type of learning is full commitment, full involvement and “getting our hands dirty” type of learning. It is also involve opening our eyes to the wider perspective of the Christian Story. It also happens during crisis and other events when Loder’s transforming moment occurs (Loder 1989).

Discipleship training and discipling should be conducted concurrently with other educational activities in Christian faith communities. Discipling, as is shown by Collinson involves smaller groups of people and its curriculum is more focused on disciple making (Collinson 2004). Frequently as Hull has done, it is for a limited period of time until a certain learning objective is achieved (Hull 2006).

Both educational activities and discipling will be the venues where the dynamic process elements of story telling, heart commitment, incarnational living, liturgical worship, community oneness, and transformational learning are taught, reflected upon, contextualise, and incorporate into the Christian formation of individuals and Christian faith communities.

Bibliography

Augustine (1963). The Confessions of Saint Augustine. Norwalk, CN, The Easton Press.
Augustine, S. (1997). The Confessions. London, Hodder & Stoughton.
Collinson, S. W. (2004). Making Disciples: The Significance of Jesus' Educational Methods for Today's Church. Carlisle, Cumbria, Paternoster Press.
Fowler, J. W. (1995). Stages of Faith: The Psychology of Human Development and the Quest for Meaning. New York, HarperCollins.
Grannell, A. (1985). "The Paradox of Formation and Transformation." Religious Education 80(3): 384-397.
Groome, T. H. (1980). Christian Religious Education: Sharing Our Story and Vision. San Francisco, CA, Jossey-Bass.
Hull, B. (2006). The Complete Book of Discipleship: On being and making followers of Christ. Colorado Springs, CO, NavPress.
Johnson, S. (1989). Christian Spiritual Formation in the Church and Classroom. Nashville, TN, Abingdon Press.
Knowles, M. S., E. F.Holton III, et al. (2005). The Adult Learner: The Definitive Classic in Adult Education and Human Resource Development. London, Elsevier.
LeFever, M. D. (2004). Learning Styles: Reaching Everyone God Gave You to Teach. Eastbourne, England, NexGen.
Loder, J. E. (1989). The Transforming Moment. Colorado Springs, Helmers and Howard.
Moltmann (1995). The Coming of God: Christian Eschatology. Minneapolis, Fortress.
Saunders, S. (2002). ""Learning"; Eschatology and Spiritual Formation in New Testament Christianity." Interpretation 56(2): 155-167.
Vella, J. (1995). Training Through Dialogue: Promoting Effective Learning and Change with Adults. San Francisco, Jossey-Bass.
Vella, J., P. Berardinelli, et al. (1998). How do They Know They Know? : Evaluating Adult Learning. San Francisco, Jossey-Bass Publishers.
Ware, B. K. (2000). The Inner Kingdom. New York, St Vladimir's Seminary Press.

God's Call Waiting

God's Call Waiting
Be faithful where you are while you wait for God's call.
by John Ortberg,

I keep a small rock on my desk with a single word painted on it: naviget. I cherish that rock. My wife gave it to me during a spell that was dry for me and hard for us; when I felt like my past was crumbling and I was not sure what the future held. And if you don't know Latin, keep reading; you'll eventually find out what it means.

I first came across this word in a wonderful article by theologian Gilbert Meilander called "Divine Summons." The article was about the notion of calling and vocation, which have long been vexing subjects for me, because I wondered if I would ever get one...

...Which brings me back to the article by Meilander. He writes about how Aeneas, in Virgil's The Aeneid, has a divine summons to be the founder of Rome—"I am the man/whom heaven calls." But building Rome is not what Aeneas wants to do. He is forced to give up his love and his attachment to the past.

For a calling is very different than a quest for fulfillment. A calling, though we glamorize it, is not glamorous. It is a response to a summons. It is a kind of surrender. It is a willingness to die to the past and move to the future. C.S. Lewis wrote, "To follow the vocation does not mean happiness, but once it has been heard, there is no happiness for those who do not follow."

Aeneas does not want to leave his home to follow his calling; it means leaving old dreams and old loves. But there is a larger and better destiny to which he is called to submit. So Jupiter says of him, "That man should sail."

And he does. Sailing means embracing the pain of leaving behind what he thought was his comfort and fulfillment. It means trusting that somehow he is not just moving into the future; he is being led. It is Abraham leaving Ur for he knows not what. It is Moses leaving Egypt for a land he will never enter. It is Jesus walking the Via Dolorosa toward a hill he does not want to climb.
"That man should sail." It meant—a little like Jim Carrey in The Truman Show—it's better to have the faith to embrace reality with all its pain than to cling to the false comfort of a painless fantasy. That life and growth and meaning can come only in the risk of obedience. The future—even if it's hard—is better than nostalgia.

It meant that in leaving port there was something to sail to. It meant hope.
"That man should sail." I did. I have. I am. The phrase in Virgil is a single Latin word written on the rock my wife gave me in love and trust. The word sits on my desk each day to remind me: Naviget.

John Ortberg is editor at large of Leadership and the pastor of Menlo Park Presbyterian Church in Menlo Park, California.

read complete article here

God's Call Waiting

God's Call Waiting
Be faithful where you are while you wait for God's call.
by John Ortberg,

I keep a small rock on my desk with a single word painted on it: naviget. I cherish that rock. My wife gave it to me during a spell that was dry for me and hard for us; when I felt like my past was crumbling and I was not sure what the future held. And if you don't know Latin, keep reading; you'll eventually find out what it means.

I first came across this word in a wonderful article by theologian Gilbert Meilander called "Divine Summons." The article was about the notion of calling and vocation, which have long been vexing subjects for me, because I wondered if I would ever get one...

...Which brings me back to the article by Meilander. He writes about how Aeneas, in Virgil's The Aeneid, has a divine summons to be the founder of Rome—"I am the man/whom heaven calls." But building Rome is not what Aeneas wants to do. He is forced to give up his love and his attachment to the past.

For a calling is very different than a quest for fulfillment. A calling, though we glamorize it, is not glamorous. It is a response to a summons. It is a kind of surrender. It is a willingness to die to the past and move to the future. C.S. Lewis wrote, "To follow the vocation does not mean happiness, but once it has been heard, there is no happiness for those who do not follow."

Aeneas does not want to leave his home to follow his calling; it means leaving old dreams and old loves. But there is a larger and better destiny to which he is called to submit. So Jupiter says of him, "That man should sail."

And he does. Sailing means embracing the pain of leaving behind what he thought was his comfort and fulfillment. It means trusting that somehow he is not just moving into the future; he is being led. It is Abraham leaving Ur for he knows not what. It is Moses leaving Egypt for a land he will never enter. It is Jesus walking the Via Dolorosa toward a hill he does not want to climb.
"That man should sail." It meant—a little like Jim Carrey in The Truman Show—it's better to have the faith to embrace reality with all its pain than to cling to the false comfort of a painless fantasy. That life and growth and meaning can come only in the risk of obedience. The future—even if it's hard—is better than nostalgia.

It meant that in leaving port there was something to sail to. It meant hope.
"That man should sail." I did. I have. I am. The phrase in Virgil is a single Latin word written on the rock my wife gave me in love and trust. The word sits on my desk each day to remind me: Naviget.

John Ortberg is editor at large of Leadership and the pastor of Menlo Park Presbyterian Church in Menlo Park, California.

read complete article here

Community Spiritual Formation

James C. Wilhoit (2008), Spiritual Formation as if the Church Mattered: Growing in Christlikeness through Community, Grand Rapids, MI: Baker Academic

Spiritual formation has become a catchphrase in churches and is gathering as much attention as churches that are ‘emerging.’ Unfortunately, different people understands spiritual formation differently. To some, it is the practice of spiritual disciplines, to others the introduction of ancient spiritual practices, while in yet other churches, it is adding candles to the church service. James C. Wilhoit is the Scripture Press Professor of Christian Formation and Ministry at Wheaton College. He explains that “Christian spiritual formation refers to the intentional communal process of growing in our relationship with God and becoming conformed to Christ through the power of the Holy Spirit” (2008, 23). The key words of note are Christian, intentional, communal, process, Christ-likeness, and the Holy Spirit.

Wilhoit proposes a ‘curriculum for Christlikeness’ which have the following dimensions (1) receiving, (2) remembering, (3) responding, and (4) relating. Each dimension has a few ‘community practices’ to achieve it. This curriculum is for community spiritual formation. Receiving is to be open to the grace of God and involve ‘worship, confession, sacraments, and prayer’ as community practices. Remembering means ‘tranformational teaching’ leading to knowing that we are part of God’s community. The community practices are ‘teaching, preaching, evangelism, meditation, spiritual guidance, and small groups’. Responding is in service and involves ‘discernment, honouring relational commitment, setting aside prejudices, ministries of compassion.’ Relating is living in a faith community and involves ‘hospitality, handling conflict well, honouring relationships, Sabbath observance, (and) attending to pace of life.’ The community practices are similar to that of the Christian practices as suggested by Dysktra, Dorothy Bass and Diana Bass (Bass 1997; Bass 2004; Dykstra 2005).

Wilhoit recognises that we are all being spiritually formed all the time and that formation through the work of the Holy Spirit occurs before conversion (2008, 27). He builds upon and interacts with Dallas Willard’s work on spiritual formation (1988;1998; 2002). However he did not interact with Willard’s psychosocial transformation of the soul as spiritual formation (2002,38-39). Instead, he uses the concept of the ‘imitation of Christ’ as the means and ends of spiritual formation (Meye 1994). Also, he did not expand on how different this is from discipleship.

Growing in Christlikeness through community implied that community is the context in which spiritual formation takes place. However, aside from naming the community practices, Wilhoit did not explain how the community become the means of spiritual growth. Are the community practices the only means of spiritual formation? Are there any weightage to the community practices? Are any practices more important than others? Who is to practise these community practices? Does it involve only the pastors, leaders or everyone? It must be recognised that it is unrealistic to expect all the members of the church to practice all the community practices. Community practices are also spiritual disciplines practiced by individuals (Foster 1989; Whitney 1991; Tan and Gregg 1997). Whitney has shared on some ways how some of these disciplines can be used for both individual and the church (1996). However both Wilhoit and Whitney has not indicated whether there is a critical level of participation of members of a community before that community becomes a context for spiritual formation. What is this critical level?

The weakness of this model based on community practices is the danger of legalism. The Pharisees in the bible epitome legalism in spiritual practices. Though theologian Roy Zuck has written in length on the role of the Holy Spirit and educator Parker Palmer of the importance of the teacher, the danger is real as the community practices become the end rather than the means (Zuck 1984; Palmer 1998). It may become another ‘church activity.’ It will have been useful if Wilhoit has explained how his community spiritual formation model can be sustained.

Baptist Jeff Woods concludes from his meta-analysis of recent congregational studies done in the United States that there are five factors of influence in a congregation that is spiritually vital. They are (1) a willingness to change, (2) right theological thinking, (3) appropriate organisational metaphors, (4) clarity of purpose, and (4) missional leadership (2003). Wilhoit in his survey of the bible discovered that there are three families of images or metaphor for spiritual formation; nurture, journey and resurrection (2008, 24-25). These organisational metaphors are appropriate as church does matter in spiritual formation. Spiritual formation is not about a lone wanderer but a people journeying together.

Soli Deo Gloria


Bibliography

Bass, D. B. (2004). The Practicing Congregation: Imagining a New Church. Herdon, V.I., The Alban Institute.
Bass, D. C., Ed. (1997). Practicing Our Faith: A Way of Life for a Searching People. The Practices of Faith Series. San Francisco, Jossey-Bass.
Dykstra, C. (2005). Growing in the Life of Faith: Education and Christian Practices. Louisville, KN, Westminster John Knox Press.
Foster, R. (1989). Celebration of Discipline: The Path To Spiritual Growth. London, Hodder & Stoughton.
Meye, R. P. (1994). The Imitation of Christ: Means and End of Spiritual Formation. The Christian Educator's Handbook on Spiritual Formation. J. C. W. Kenneth O. Gangel. Grand Rapids. MI, Baker Books.
Palmer, P. J. (1998). The Courage to Teach: Exploring the Inner Landscape of a Teacher's Life. San Francisco, Jossey-Bass.
Tan, S.-Y. and D. H. Gregg (1997). Disciplines of the Holy Spirit: How to Connect to the Spirit's Power and Presence. Grand Rapids, MI., Zondervan Publishing House.
Whitney, D. S. (1991). Spiritual Disciplines for the Christian Life. Colorado Springs, CO., NavPress.
_____,(1996). Spiritual Disciplines Within the Church: Participating Fully in the Body of Christ. Chicago, Moody Press.
Wilhoit, J. C. (2008). Spiritual Formation as if the Church Mattered: Growing in Christ through Community. Grand Rapids, MI, Baker Academic.
Willard, D. (1988). The Spirit of the Disciplines: Understanding How God Changes Lives. New York, HarperCollins Publisher.
_____,(1998). The Divine Conspiracy: Rediscovering Our Hidden Life in God. New York, HarperCollins Publishers.
_____,(2002). Renovation of the Heart: Putting on the Character of Christ. Colorado Springs, CO., NavPress.
Woods, J. (2003). "New Tasks for Congregation: Reflections on Congregational Studies." Resources for American Christianity Retrieved 12/1/07, from http://www.resourcingchristianity.org.
Zuck, R. B. (1984). The Holy Spirit in Your Teachings: The relationship That Makes All the Difference. Wheaton, Victor Books.

more here

.

Community Spiritual Formation

James C. Wilhoit (2008), Spiritual Formation as if the Church Mattered: Growing in Christlikeness through Community, Grand Rapids, MI: Baker Academic

Spiritual formation has become a catchphrase in churches and is gathering as much attention as churches that are ‘emerging.’ Unfortunately, different people understands spiritual formation differently. To some, it is the practice of spiritual disciplines, to others the introduction of ancient spiritual practices, while in yet other churches, it is adding candles to the church service. James C. Wilhoit is the Scripture Press Professor of Christian Formation and Ministry at Wheaton College. He explains that “Christian spiritual formation refers to the intentional communal process of growing in our relationship with God and becoming conformed to Christ through the power of the Holy Spirit” (2008, 23). The key words of note are Christian, intentional, communal, process, Christ-likeness, and the Holy Spirit.

Wilhoit proposes a ‘curriculum for Christlikeness’ which have the following dimensions (1) receiving, (2) remembering, (3) responding, and (4) relating. Each dimension has a few ‘community practices’ to achieve it. This curriculum is for community spiritual formation. Receiving is to be open to the grace of God and involve ‘worship, confession, sacraments, and prayer’ as community practices. Remembering means ‘tranformational teaching’ leading to knowing that we are part of God’s community. The community practices are ‘teaching, preaching, evangelism, meditation, spiritual guidance, and small groups’. Responding is in service and involves ‘discernment, honouring relational commitment, setting aside prejudices, ministries of compassion.’ Relating is living in a faith community and involves ‘hospitality, handling conflict well, honouring relationships, Sabbath observance, (and) attending to pace of life.’ The community practices are similar to that of the Christian practices as suggested by Dysktra, Dorothy Bass and Diana Bass (Bass 1997; Bass 2004; Dykstra 2005).

Wilhoit recognises that we are all being spiritually formed all the time and that formation through the work of the Holy Spirit occurs before conversion (2008, 27). He builds upon and interacts with Dallas Willard’s work on spiritual formation (1988;1998; 2002). However he did not interact with Willard’s psychosocial transformation of the soul as spiritual formation (2002,38-39). Instead, he uses the concept of the ‘imitation of Christ’ as the means and ends of spiritual formation (Meye 1994). Also, he did not expand on how different this is from discipleship.

Growing in Christlikeness through community implied that community is the context in which spiritual formation takes place. However, aside from naming the community practices, Wilhoit did not explain how the community become the means of spiritual growth. Are the community practices the only means of spiritual formation? Are there any weightage to the community practices? Are any practices more important than others? Who is to practise these community practices? Does it involve only the pastors, leaders or everyone? It must be recognised that it is unrealistic to expect all the members of the church to practice all the community practices. Community practices are also spiritual disciplines practiced by individuals (Foster 1989; Whitney 1991; Tan and Gregg 1997). Whitney has shared on some ways how some of these disciplines can be used for both individual and the church (1996). However both Wilhoit and Whitney has not indicated whether there is a critical level of participation of members of a community before that community becomes a context for spiritual formation. What is this critical level?

The weakness of this model based on community practices is the danger of legalism. The Pharisees in the bible epitome legalism in spiritual practices. Though theologian Roy Zuck has written in length on the role of the Holy Spirit and educator Parker Palmer of the importance of the teacher, the danger is real as the community practices become the end rather than the means (Zuck 1984; Palmer 1998). It may become another ‘church activity.’ It will have been useful if Wilhoit has explained how his community spiritual formation model can be sustained.

Baptist Jeff Woods concludes from his meta-analysis of recent congregational studies done in the United States that there are five factors of influence in a congregation that is spiritually vital. They are (1) a willingness to change, (2) right theological thinking, (3) appropriate organisational metaphors, (4) clarity of purpose, and (4) missional leadership (2003). Wilhoit in his survey of the bible discovered that there are three families of images or metaphor for spiritual formation; nurture, journey and resurrection (2008, 24-25). These organisational metaphors are appropriate as church does matter in spiritual formation. Spiritual formation is not about a lone wanderer but a people journeying together.

Soli Deo Gloria


Bibliography

Bass, D. B. (2004). The Practicing Congregation: Imagining a New Church. Herdon, V.I., The Alban Institute.
Bass, D. C., Ed. (1997). Practicing Our Faith: A Way of Life for a Searching People. The Practices of Faith Series. San Francisco, Jossey-Bass.
Dykstra, C. (2005). Growing in the Life of Faith: Education and Christian Practices. Louisville, KN, Westminster John Knox Press.
Foster, R. (1989). Celebration of Discipline: The Path To Spiritual Growth. London, Hodder & Stoughton.
Meye, R. P. (1994). The Imitation of Christ: Means and End of Spiritual Formation. The Christian Educator's Handbook on Spiritual Formation. J. C. W. Kenneth O. Gangel. Grand Rapids. MI, Baker Books.
Palmer, P. J. (1998). The Courage to Teach: Exploring the Inner Landscape of a Teacher's Life. San Francisco, Jossey-Bass.
Tan, S.-Y. and D. H. Gregg (1997). Disciplines of the Holy Spirit: How to Connect to the Spirit's Power and Presence. Grand Rapids, MI., Zondervan Publishing House.
Whitney, D. S. (1991). Spiritual Disciplines for the Christian Life. Colorado Springs, CO., NavPress.
_____,(1996). Spiritual Disciplines Within the Church: Participating Fully in the Body of Christ. Chicago, Moody Press.
Wilhoit, J. C. (2008). Spiritual Formation as if the Church Mattered: Growing in Christ through Community. Grand Rapids, MI, Baker Academic.
Willard, D. (1988). The Spirit of the Disciplines: Understanding How God Changes Lives. New York, HarperCollins Publisher.
_____,(1998). The Divine Conspiracy: Rediscovering Our Hidden Life in God. New York, HarperCollins Publishers.
_____,(2002). Renovation of the Heart: Putting on the Character of Christ. Colorado Springs, CO., NavPress.
Woods, J. (2003). "New Tasks for Congregation: Reflections on Congregational Studies." Resources for American Christianity Retrieved 12/1/07, from http://www.resourcingchristianity.org.
Zuck, R. B. (1984). The Holy Spirit in Your Teachings: The relationship That Makes All the Difference. Wheaton, Victor Books.

more here

.