#1 - Christian Spiritually is Lifelong Growth; it’s Discipleship

Christian spirituality is the holistic relating of  one’s entire life as understood, felt, imagined and decided upon in relationship to God as Father by being united to Him through Jesus Christ, and empowered by the Spirit’s indwelling presence.

“It’s  the quest for a fulfilled and authentic Christian existence, involving the bringing together of the basic ideas of Christianity and the whole experience of living within the Christian faith.”

^{(Alister E. McGrath, Christian Spirituality: An Introduction (Oxford: Blackwell Publishers, 1999), 1)}

When Jesus called followers to . . .

 “Come to me, all you who are weary and burdened, and I will give you rest.”  (Matt.11:28), He wasn’t  calling them to detachment from religious pursuit, or offering freedom from all constraints, but rather into engagement with Himself uttered in the expression “my yoke” (v:29), a metaphor for the discipline of discipleship.

• Biblical spiritual growth works to enable us to realise our personal and corporate humanity
• Spiritual growth is observable
• Spiritual growth is subject to both progression and regression
• Purposefully supported spiritual growth evidences maturity
• Discipleship is not only an intention it’s also action within a self-disciplined structure
• Spiritual disciplines practices enable effective spiritual formation/ discipleship growth, especially when supported by Rule of Life regula and rhythms. 

Click here for a link to the PowerPoint slides used in Session #1

                                                                                                                                                                    From SSPP Seminar session #1

Viewing our daily work as holy . . . Selah . . .

One of the significant aspects in our ongoing Shaping Spiritual Practices Program seminar experiences is practicing “the discipline of rumination”  . . .

• Actively thinking through our thoughts, biblical meditation(s) in the settings of our “whole of life experiences”

Simply put, rumination praxis relates into our “Rule of Life rhythms” in ways which enable all of life to be holy . . . while at the same time assisting our living to be open, integrated or holistic . . .

Message Bible translator Eugene Peterson offers a great rumination on “viewing our daily work as holy” . . .

In listening with Eugene (aka “Ruminating”), methinks one’s daily-work is an Opus Dei* every bit as much as is reading the scriptures and praying . . .  Selah!!!

THOT: With that in mind . . .

• “How’s your rule-of-life shaping-up and working-out in the working-up-phase of its development?”

*Latin: “Work of God”

#5 - Rhythm, Response, Reflection and Rule

“A Rule of Life” comprises a simply structured routine of value-based life practices intentionally undertaken in maintaining and deepening one’s relationship with God; it comprises aspects of personal and communal praxis.” Rule of Life frameworks enable in the formation and fulfillment of an intentional Christian discipleship.

Christian discipleship’s intention and more; it’s formational-action within structure. A disciple’s heart allegiance to Christ is intentionality or desire harnessed as lifestyle. Historically pursuing discipleship-desire “the journey of formation” will be commonly framed through constructing (or adopting) and embracing a “Rule of Life”; one adequate of supporting both personal and communal formation. “Rule of Life practices are firstly modeled within the “textual communities” of Torah, John the Baptist, Jesus, Apostolic, Pauline churches, and later-epistle Christianity; secondly, in the key monastic communities of Pachomius, (323BCE), Augustine (400BCE) and Benedict (540BCE). And thirdly as a praxis-life feature in a diversity of historic renewal movements like Anabaptists, Wesleyans, and Navigators. Contemporary Rule of Life applications grow from these historical experiences.

 

Stephen Macchia’s explanation is really helpful . . .

The word “rule” derives from the Latin word, regula, which implies not so much a system of rules and laws, but rather a way of regulating or regularizing our lives so that we can stay on the path that we have set for ourselves. A rule is like a trellis which offers support and guidance for a plant, helping it grow in a certain direction.[1]

Your personally applicable Rule of Life generally integrates daily, weekly, monthly, and annual praxis routines and spiritual exercises within its working structure. It is a rule in two senses; (1) as a tool that equips one in establishing natural and spiritual life patterns and disciplines, maintaining appropriate boundaries, and evaluating the progression of intentions, and (2) as a set of common or communal values of biblically ascertained Christian discipleship which enable the nurturing of personal and corporate spiritual formation.

Now . . . it’s time to consider your “Rule of Life”

CLICK HERE FOR THE PRESENTATION

“My Rule of Life” in 1^st draft

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[1]Stephen A. Macchia, Crafting a Rule of Life: An Invitation to the Well-Ordered Way. Downers Grove, Ill.: Formatio/IVP Books, 2012, p.14.

Keith Meyer. Spiritual Rhythms in Community  Being Together in the Presence of God. Downers Grove, Ill.: IVP Books, 2012.

 John C. Douglas, "The Effectiveness of a Rule of Life as Growth Processing Framework in the Development of New Zealand Evangelical Church Leaders’ Spiritual Discipline Behaviors (Project Draft)." doctoral dissertation, Denver Seminary 2013.

 From SSPP Seminar session #7

JOURNALING - Read, Reflect, Ruminate, Record, Respond, Renew . . .

Christian spiritual formation or discipleship is the process of being conformed to the image of Christ for the sake of others. Active processes within spiritual disciplines applied in Christian formation are invigorated by six “R’s” - read, reflect, ruminate, record, respond, and renew. Simply, our ongoing Christian formation is , the experiential interactive development in intentional engagement with Word and Spirit through “ruminating disciplines.”

 “We need to listen and reflect on our experiences in the

presence of the Holy Spirit to learn from them”

 Ruminating disciplines have a way of paying attention to our lives . . .  way of knitting the vast ball of our experiences into something with shape that attests to the state of our soul.

A brief list of “ruminating disciplines” embraces . . .

• Bible reading
• Meditation
• Reflecting
• Prayer (especially the “Prayer of examen”)
• Retreat
• Worship
• Theological reflection
• Journaling

Ruminating leads to recording . . .

"What's God going to say to my questions? I'm braced for the worst. I'll climb to the lookout tower and scan the horizon.   I'll wait to see what God says, how he'll answer my complaint." (Habakkuk 2:1 - The Message)

Reflecting on Ruminating and Recording – especially journaling . . .

1. If I live my life at full tilt, when and how do I reflect on my life and its experiences?
2. How does writing help you focus or know what you think?
3. If writing is not a medium you enjoy, what other ways might you process and reflect on your experiences in the presence of God?
4. What is it like for you to read someone else's published journal?
5. How does the thought of someone reading your journal strike you?

DESIRE

•  To be alert to my life through writing and reflecting on God's presence and activity in, around and through me

 DEFINITION

•  Journaling is a tool for reflecting on God's presence, guidance and nurture in daily comings and goings.
• Journals can be kept regularly or during time of transitions. 

Journaling - Yes, but how?????

Take three and a half minutes to “take-in-the-testimonies” on the video clip . . . 

Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices That Transform Us. Downers Grove, Ill.: InterVarsity Press, 2005, p.56-58.

Simon Chan. Spiritual Theology: A Systematic Study of the Christian Life. Downers Grove, Ill.: InterVarsity Press, 1998, p.155-158, 180-185.

From SSPP Seminar session #6

#4 - Christian Spirituality is a Social Behaviour . . .

Faith in Jesus relationally connected us with the Trinity; we are connected not only relationally but socially. As Christian believers our prime social connecting to God is a social-spirituality. One to be explored, nurtured, and developed. Our social-spirituality engages in a relational faith development throughout the whole lifetime. The developing of a social-relationship with God as person and Trinity, oneself, significant others; includes “dynamic connection to identifiable Christian faith-community.” Christian spirituality is a social behaviour.

Christian spirituality’s social behaviors have both an internal and external sociality . . .

• Some formed and function operationally as internal interactions or social relationships with God as indwelling person and presence . . .

• Others as externally interactive relationships with others both within one’s Christian communities of contemporary experience and connectedness with broader society

Two Spiritual Disciples enabling holistic formation of Christian spirituality’s social behaviors . . .

“The Discipline of Christian Community” is the active and intentional practice of believers connecting with each other in authentic and loving ways that encourage growth in Christ; engaging in transparent relationships which cultivate, celebrate and make evident Christ's love for the entire world.

“Discipline of Christian Community” practice includes . . .

• Practicing the biblical "one anothers"  (see link below)
• Cultivating authentic relationships that connect you to God and His plan to serve and love this world
• Exercising your gifts in fellowship with others
• Engaging in hospitality that promotes honest sharing and caring
• Participating in a small group or covenant group
• Sharing life with an accountability partner or prayer partner
• Engaging in mission with others

“The Discipline of Spiritual Friendship” involves cultivating a covenant friendship where I can naturally share about my life with God. It is grounded in relationship to God and a commitment to support, encourage, and pray for one another.  

“Discipline of Spiritual Friendship” practice includes . . . 

• Journeying with another so you mutually grow in faith, hope and love
• Covenanting to pray for and receiving one another in love
• Playing together and praying together
• Knowing another well enough to be a support, encouragement and word of God to them
• Developing a healthy, interdependent friendship that encourages and grows the soul
• Inviting a friend into the journey of recognizing your blind spots

Click here for “THE BIBLICAL ONE ANOTHERS

Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices That Transform Us. Downers Grove, Ill.: InterVarsity Press, 2005, p.129-131,151-154.

John C. Douglas, "The Effectiveness of a Rule of Life as Growth Processing Framework in the Development of New Zealand Evangelical Church Leaders’ Spiritual Discipline Behaviors (Project Draft)." doctoral dissertation, Denver Seminary 2013, p.28-31.

From SSPP Seminar session #4

Ruminating on Temptation with Thomas A'Kempis . . .

Been reading, reflecting, and meditating in Thomas à Kempis’ “Imitation of Christ.” Here are three of the paragraphs from the seven in the section “chewed on” . . . so from “ruminating on temptation” I’ve put my considerations into a video-clip. JCD

Why not read Thomas’ thought; then engage the video rumination . . .  Thomas who lived from 1380 to 1471 writes with relevance to life in our 21^st century . . .

  

“Imitation of Christ”

Book 1: Thirteenth Chapter

ON RESISTING TEMPTATION

So long as we live in this world we cannot escape suffering and temptation. Whence it is written in Job: "The life of man upon earth is a warfare." Everyone, therefore, must guard against temptation and must watch in prayer lest the devil, who never sleeps but goes about seeking whom he may devour, find occasion to deceive him. No one is so perfect or so holy but he is sometimes tempted; man cannot be altogether free from temptation.

Many people try to escape temptations, only to fall more deeply. We cannot conquer simply by fleeing, but by patience and true humility we become stronger than all our enemies. The man who only shuns temptations outwardly and does not uproot them will make little progress; indeed they will quickly return, more violent than before.

We should not despair, therefore, when we are tempted, but pray to God the more fervently that He may see fit to help us, for according to the word of Paul, “God will make issue with temptation that we may be able to bear it.”  Let us humble our souls under the hand of God in every trial and temptation for He will save and exalt the humble in spirit.

Why not do some reading in à Kempis’ Imitation of Christ for yourself?

CLICK HERE FOR THE BOOK in PDF

#3 - Joining reading and prayer together in Christian devotional spirituality practice

“God invites us as we read the biblical text to reflect in our reading, respond in our hearing and seeing, rest by living in the text and expecting it to live out of us . . . simply to be progressively conformed to the Image of Christ for the sake of others”

Lectio Divina - Praying the Scriptures

The classical form of lectio divina has four components, but in his book Invitation to a Journey M. Robert Mulholland adds introductory and concluding elements that are very helpful. The following is an adaptation of Mulholland’s explanation of the components of lectio divina.

Lectio Divina, or “sacred readings,” is a form of praying texts

Although praying the Scriptures is the most common form of lectio divina, it is also possible to pray other texts, such as poetry or devotional writings. Lectio Divina is a Christian spiritual discipline; here is its sequence . . .

Reading and Praying “flow together” – they are like dancing-partners . . . 

• Some times prayer leads out
• Other times reading initiates
• Or they move in unison . . . 

One pattern of praying with which reading in a lectio divina framework flows is the practice of praying “The Prayer of Examen” . . .

• The Prayer of Examen is a daily spiritual exercise developed by Ignatius of Loyola.

The prayer’s practice seeks to grow followers of Jesus in their capacity to discern God’s will, find God in all things, and enhance their understanding of God’s good creation.

• It’s strength is as a guided examination through relational prayer with God and the Holy Spirit’s guidance . . .
• The prayer may take between ten and twenty minutes
• The majority of that time will be spent reviewing your day, often it is applied at the close of one’s day . . .
• Try not to dwell too long on thoughts. Instead, allow yourself to become aware and move on.

Like two sides of a door, the prayer of examen has two basic aspects . . .

It is an examen of Consciousness

• Through which we discover how God has been present to us throughout the day and how we have responded to His loving presence.

It is an examen of Conscience

• In which we uncover those areas that need cleansing, purifying and healing.

Both of these “journeys of prayerful examination” are taken with and in the company of the indwelling “Holy Spirit” – it is not a self guided tour, the “means of grace is our guide”

• The Spirit’s word is the last word, not a passing opinion
• The Spirit never speaks through condemnation, only conviction . . .
• Condemnation is generalised – Romans 8:1-2
• Conviction is always specific – John 16:8; Romans 8:12-17

The prayer of examen produces within us the priceless grace of self-knowledge.

Through faith, self-knowledge leads us to a self-acceptance and a self-love enabling us to further draw our life from God’s acceptance and love.

Click here for "THE PRAYER OF EXAMEN"

Anthony Campolo and Mary Albert Darling, The God of Intimacy and Action: Reconnecting Ancient Spiritual Practices, Evangelism, and Justice. 1st ed. San Francisco, CA: Jossey-Bass, 2007.
Richard J. Foster, Prayer: Finding the Heart's True Home. 1st ed. [San Francisco]: HarperSanFrancisco, 1992.
M. Robert. Mulholland, Invitation to a Journey: A Road Map for Spiritual Formation. Downers Grove, Ill.: InterVarsity, 1993.

From SSPP Seminar session #3