Spiritual Formation course in Biblical Graduate School of Theology (BGST), Singapore

I will be offering this two Saturdays course in Singapore in January and February 2020 in Singapore.

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CS207 : Dynamics of Spiritual Formation (1.5 Credit)

Academic Year : AY 2019-2020 Sem 2

About this course

We are living in a time where we are drawn into a tsunami of rapid socio-economic and technological changes. Education institutions are in taters, seminaries are in retreat against the onslaught of emerging technologies, and churches are emptying of the younger generations seeking to be ‘spiritual but not religious’. In a time of fluidity and change, is it possible to nurture healthy spiritual growth? Is it possible to develop into Christlikeness, become a people of God, and helps in the expansion of His kingdom in this postmodern secular world?

Christianity has weathered more than two millennia of such climatic changes and each time, Christians have weathered these changes and nurtured deep spiritual growth in very adverse conditions. This course will examine the dynamics of spiritual growth (spiritual formation) in two sessions (Saturdays). The theme for the first session is drinking from deep wells where we will examine the nature of spiritual formation, and how it will lead us to know God, and to know ourselves better. The second session will be drinking from dry wells – about nurturing spiritual growth in our hectic, hurried, stressed-out lives in the marketplace, workplace, home, church, or schools.

more details here

https://bit.ly/2DIi5wQ

Recommended Books on Education, Discipleship and Spiritual Formation

I will be teaching a module on Education, Discipleship and Spiritual Formation. This is my recommended reading list.

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Required texts

Howard, Evan B. 2018. A Guide to Christian Spiritual Formation: How Scripture, Spirit, Community, and Mission Shapes Our Souls. Grand Rapids, MI: Baker Academics.

Tang, Alex. 2014. Till We Are Fully Formed: Christian Spiritual Formation Paradigms in the English-Speaking Presbyterian Churches in Malaysia. Kuang: Malaysia Bible Seminary

Wilhoit, James C. 2008. Spiritual formation as if the church mattered: Growing in Christ through community. Grand Rapids, MI: Baker Academic.

 

Other references

Andrews, Alan, ed. 2010. The kingdom life: A practical theology of discipleship and spiritual formation. Colorado Springs, CO: NavPress.

Anderson, Keith R., and Randy D. Reese. 1999. Spiritual mentoring: A guide for seeking and giving direction. Downers Grove, IL: InterVarsity Press.

Astley, J., and L. Francis, eds. 1992. Christian perspectives on faith development. Grand Rapids, MI: Eerdmans.

Bass, Diana Butler. 2002. Strength for the journey: A pilgrimage of faith in community. San Francisco: Jossey-Bass.

———. 2004. The practicing congregation: Imagining a new old church. Herndon, VA: Alban Institute.

———. 2006. Christianity for the rest of us: How the neighborhood church is transforming the faith. New York: Harper One.

Bass, Dorothy C., ed. 1997. Practicing our faith: A way of life for a searching people. San Francisco: Jossey-Bass.

———. 2000. Receiving the day: Christian practices for opening the gift of time. San Francisco: Jossey-Bass.

Carlson, Kent, and Mike Lueken. 2011. Renovation of the church: What happens when a seeker church discovers spiritual formation. Downers Grove, IL: InterVarsity Press.

Chan, Edmund. 2014. Radical Discipleship: Five defining questions. Singapore: Covenant Evangelical Free Church

Crisp, Tomas M., Porter, Steven L., and Ten Elshof, Gregg A. eds. 2019.  Psychology and Spiritual Formation in Dialogue: Moral and Spiritual Change in Christian Perspective. Downers Grove, IL: InterVarsity Press.

Everist, Norma C. 2002. The Church as learning community: A comprehensive guide to Christian education. Nashville, TN: Abingdon Press.

Foster, C. R. 1994. Educating congregations: The future of Christian education. Nashville, TN: Abingdon Press.

Foster, Richard J. 1989. Celebration of discipline: The path to spiritual growth. London: Hodder & Stoughton.

———. 1998. Streams of living water: Celebrating the great traditions of Christian faith. New York: HarperCollins.

Fowler, James. 1995. Stages of faith: The psychology of human development and the quest for meaning. New York: HarperCollins.

Frost, Michael, and Alan Hirsch. 2003. The shaping of things to come: Innovation and mission for the 21st-century church. Erina, New South Wales: Strand.

Guder, Darrell L., ed. 1998. Missional church: A vision for the sending of the church in North America. Grand Rapids, MI: William B. Eerdmans.

Hawkins, G. L., and C. Parkinson. 2007. Reveal: Where are you? The answer will transform your church. Barrington, IL: Willow Creek Resources.

———. 2008. Follow me: What’s next for you? Barrington, IL: Willow Creek Resources.

———. 2011. Move: What 1,000 churches reveal about spiritual growth. Barrington, IL: Willow Creek Association.

Herrington, J., M. Bonem, and J. H. Furr. 2000. Leading congregational change: A practical guide for the transformational journey. New York: Jossey‑Bass.

Johnson, Suzanne. 1989. Christian spiritual formation in the church and classroom. Nashville, TN: Abingdon Press.

Kline, Peter, and Bernard Saunders. 1993. Ten steps to a learning organization. 2nd ed. Salt Lake City, UT: Great River Books.

Kouzes, James M., and Barry Z. Posner, eds. 2004. Christian reflections on the leadership challenge. San Francisco: Jossey-Bass.

Loder, James E. 1989. The transforming moment. 2nd ed. Colorado Springs, CO: Helmers and Howard.

———. 1998. The logic of the spirit: Human development in theological perspective. San Francisco: Jossey-Bass.

Osmer, Richard Robert. 2005. The teaching ministry of congregations. Louisville, KY: Westminster John Knox Press.

Peterson, Eugene H. 1996. Take and read: Spiritual reading, an annotated list. Grand Rapids, MI: William B. Eerdmans.

———. 1997. Subversive spirituality. Grand Rapids, MI.: William B. Eerdmans.

———. 2010. Practice resurrection: A conversation on growing up in Christ. Grand Rapids,   MI: William B. Eerdmans.

Petit, Paul, ed. 2008. Foundations of spiritual formation: A community approach to becoming like Christ. P. Petit. Grand Rapids, MI: Kruger.

Reed, Angela H. 2011. Quest for spiritual community: Reclaiming spiritual guidance for contemporary congregations. New York: T&T Clark International.

Schwarz, Christian A. 2000. Natural church development: A guide to eight essential qualities of healthy churches. 4th ed. Emmelsbüll, Germany: ChurchSmart Resources.

Tacey, David. 2020. The Postsecular Sacred: Jung, soul, and meaning in an age of change. New York: Routledge

Volf, Miroslav. 1998. After our likeness: The Church as the image of the Trinity. Grand Rapids, MI: William B. Eerdmans.

Willard, Dallas. 1988. The spirit of the disciplines: Understanding how God changes lives. New York: HarperCollins.

———. 1998. The divine conspiracy: Rediscovering our hidden life in God. New York: HarperCollins.

Willard, Dallas and Black, Gary. 2014. The divine conspiracy continued: Fulfilling God’s kingdom on earth. New York: HarperCollins.

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Till We Are Fully Formed

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Asian Christianity and the Shame/Honor Culture

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Asian Christian Theology (2019). I enjoyed reading this volume as it is written mostly by Asians to give an Asian perspective. I count many contributors as my personal friends which is an added bonus. It is an excellent collection of contextual theology scholarship.

I am surprised that none of these Asian writers writes from the eastern (Asian not Orthodox) shame/honor perspective. Instead, all of them approach their contextual theology from a western guilt/innocence perspective. Yes, I know, all our theological education are taught from the western guilt/innocence perspective. I have hoped our Asian scholars will take up the challenge to address the imbalance.

Our interpretation of the bible has always been transactional. The analogy is that of a law court. If you are guilty, you will have to pay a price. Jesus Christ came and paid the price. That is guilt/innocence.

What if Adam and Eve brought shame the Lord and caused Him to lose honor by their disobedience? They have dishonoured God. The need to redress that for is reconciliation and a repair of a broken relationship which affects not only the people involved but also the community and society. That is shame/honour. Jesus came to remove our shame and restore our honor with God.

Two-thirds of the world population functions from the eastern shame/honor perspective. Yet, we approach them with the guilt/innocence approach.

Would not it be time for our Asian scholars to teach and write on the eastern shame/honor perspective?

What is more important, is not our bible written from the shame/honor perspective?

Discernment as the Ontological Act of Knowing: A theological-pyscho-social examination of the act of discernment during spiritual direction

Discernment as the Ontological Act of Knowing: A theological-pyscho-social examination of the act of discernment during spiritual direction

Dr Alex Tang, MD, PhD

Adjunct, East Asia School of Theology (EAST) in Singapore and Seminari Theologi Malaysia (STM) in Malaysia.

Discernment is a critical component in the process of spiritual direction. Spiritual direction is the process in which a spiritual director aids the spiritual directee to discern which of the multiple choices or numerous pathways is the best for the directee. This discernment is an ontological act of knowing. The directee uses various resources to help in his or her discernment. What will be the context in which will help the seeker to receive discernment. It is the purpose of this paper to present that discernment is an ontological act of convictional knowing. Using Shults and Sandage’s intensification of spiritual transformation as the framework and context, with Loder’s convictional learning model, and Dallas Willard’s dimensions of human nature, discernment will be reframed as an ontological act of knowing in spiritual direction. The context of this paper is in the Judeo-Christian tradition.

 

 

INTEGRATED THEORIES ON THE PROCESS OF DISCERNMENT

My stance coincides with that of integrated faith-development theorists. Anthony A. Hoekema (1986) mentions movement from the “perverted image” to the “renewed image” and then to the “perfected image” in his structural model of spiritual restoration. Movement from each of these implies a crisis point or a point of ‘knowing’. While these cannot be considered actual stages, I do not discount stages of faith development completely. However, I am deeply influenced by Calvin’s theology of faith development as a process of becoming who the redeemed person already is (rediscovering), especially in light of Paul’s discussion of his spiritual journey in Romans 7.[1] In the following section, I will focus on three of these integrated theories in the process of becoming:

  1. Loder’s “logic of transformation” (1989)
  2. Shults and Sandage’s intensification model (2006)
  3. Willard’s “renovation of the heart” (2002)

Each of these theories will be examined in some detail because I intend to integrate them into a single theory to describe the process of discernment in spiritual direction. I will investigate whether these theories have the elements of person-in-formation, persons-in-community formation, and persons-in-mission formation involved in the process of becoming which forms the foundations of spiritual formation and direction.

a.   Loder’s “logic of transformation”

Reformed theologian, psychologist, and educator James E. Loder (1989) offers an explanation that contributes to the understanding of the process of faith formation. Loder’s interest is in explaining how the Holy Spirit brings about transformation in a person. Broadly, a change may be considered first-order if it involves coping mechanisms to reduce anxiety. Primarily behavioural, this transformation is confined to the context in which the person finds himself or herself. Thus, first-order change may be considered an early phase of faith formation or “functional transformation” (Shults and Sandage 2006, 20). In a Christian context, a person may find that he or she fits into a faith community by adopting his or her behavioural practices to experience a sense of belonging. First-order change is not lasting, however, without second-order change.

Second-order change or “systemic transformation”[2] is more complex and involves the development of a new way of knowing and relating to a person’s perception of reality. It entails profound changes in self-identity and understanding the “meaning of life.” In religious terms, it means a new revelation of the sacred akin to “convictional knowing” and is considered a transformation of the human spirit (Loder 1989, 93–122), which is solely the work of the Holy Spirit (1 Cor. 10–16). “Convictional knowing,” writes Loder, “is the patterned process by which the Holy Spirit transforms all transformations of the human spirit” (1989, 93). The act of transformation may be instantaneous or it may take place gradually over a few years. Paul’s autobiographical account of his spiritual journey in Romans 7 is helpful in defining formation and transformation. Formative acts involve a person’s continued and active participation in the process of faith development. Transformation, on the other hand, involves discontinuity as the Holy Spirit intervenes. Paul’s description of his tour in heaven (2 Cor. 12:2) thus may be interpreted as a transformation. In my opinion, Loder’s “convictional knowing” is the point when discernment occurs in spiritual direction. Spiritual formation forms the matrix for this to occur.

The key to faith formation and transformation of the human spirit is both the work of the Holy Spirit and the willingness of a person to yield to such guidance. However, formative acts may not lead to transformation. They provide only the fertile soil in which transformation may occur. Many writers, as already mentioned, use the metaphor of seeds and germination to describe formative acts. In contrast, the dynamic process of transformation is often prompted by a period of conflict. Loder presents his “logic of transformation” by building on the foundation of his “four dimensions of [human] being” (1989, 67–91).

According to Loder, four dimensions make up a person’s being: self, world, void, and the Holy. The “lived world” denotes people’s experiential construct of reality, which is the foundation on which they form relationships. The “void” is the source of people’s fears because it represents a negation of their world. Whenever the void encroaches on a person’s lived world, it creates conflict and anxiety. The self will then try to restore a balance because it is unable to live with conflicts and anxiety. “The Holy” offers the self a sense of transcendence, which is an antidote to the void.[3] The way the self deals with the conflict caused by the void is a process that Loder calls the “logic of transformation,” which is a series of steps to resolve the conflict (1989, 35–44).[4] The resolution of conflict requires the assistance of the Holy to create a new balance and world. This new balance and world is what Loder associates with “convictional knowing” because it entails a new way of looking at things.

Another way of understanding Loder’s “convictional knowing” is as worldview.[5] Brian J. Walsh and J. Richard Middleton define a worldview as “a model of the world which guides its adherents in the world. It stipulates how the world ought to be, and it thus advises how its adherents ought to conduct themselves in the world” (1984, 32). It is, in other words, an ontological perception. Christian author and philosopher James W. Sire initially defined a worldview as “a set of presuppositions (assumptions which may be true, partially true, or entirely false) which we hold (consciously or subconsciously, consistently or inconsistently) about the basic make-up of our world” (1976, 19). This is largely an epistemological description. Twenty-eight years later, he offered a more refined definition:

A worldview is a commitment, a fundamental orientation of the heart, that can be expressed as a story or in a set of presuppositions (assumptions which may be true, partially true, or entirely false) which we hold (consciously or subconsciously, consistently or inconsistently) about the basic constitution of reality, and that provides the foundation on which we live and move and have our being. (2004, 122)

This expanded definition combines ontological, epistemological, and ethical implications. It still has a cognitive component (presuppositions) but allows for other ways of knowing (learning by storytelling). In addition, it allows for a transformed way of thinking and living. In other words, Sire’s (1976) more comprehensive definition implies not just head knowing but also heart knowing as it operates in everyday life, which aligns closely with convictional knowing. Christian faith formation and transformation are the processes by which people align their worldviews with Christ’s teachings.

Loder (1989) conceives of the logic of transformation as a cognitive event because it is the process whereby the self comes to discover a new way of knowing. The logic of transformation occurs in a series of steps involving both continuity and discontinuity: (1) conflict, (2) interlude for scanning, (3) constructive act of imagination, (4) release and opening, and (5) interpretation.

Conflict occurs whenever discontinuity arises in a person’s lived world. It may result from an accident, an illness, the loss of a loved one, or a sense of restlessness that threatens the continuity or stability of our lived world and provokes painful anxiety. Because the self cannot live with this anxiety, it begins scanning for possible ways to resolve the conflict and reduce the anxiety. This period of scanning may last moments or years until suddenly a solution appears. The solution may not be due to logical reasoning but is a constructive act of imagination. I propose that this ‘constructive act of imagination’ is what discernment is. It lead to ‘convictional knowing’. Two or more non-compatible solutions may come together to produce a workable resolution to the conflict. Loder describes this key event of transformation as “insight felt with intuitive force” (1989, 3). The appearance of the solution—sometimes known as the “aha” moment—is then accompanied by a release of energy, which is the response of the unconscious and reduces the anxiety level. Simultaneously, an expanded knowing or consciousness occurs, resulting in a new lived world in which people are able to see things more clearly than before. The final stage is interpretation, which occurs when people use their transformed knowing to reconstruct or improve upon their lived world. This reworking may be oriented both forward and backward in time. In the reworking of people’s lives forward, which Loder calls correspondence, they now have a renewed sense of identity and purpose. In reworking backward, which the theorist terms congruence, people are able to understand past experiences in a new light because of their expanded understanding. Correspondence and congruence is the result of ‘convictional knowing’.

This process may describe the way how discernment works. The logic of transformation is facilitated by the Holy in the person of the Holy Spirit. Convictional knowing may lead to a deeper experience of self and greater insight into God, which, in turn, changes the outlook and lifestyle of the knower.

b. Shults and Sandage’s intensification model

Theologian F. LeRon Shults and psychologist Steven J. Sandage, in their intensification model of spiritual transformation (2006), build on Loder’s work to clarify the Christian faith journey of formation and transformation. They correlate the Christian faith formation tradition of purgation, illumination, and union with Loder’s five steps of the logic of transformation as follows:

The dynamics of purgation seem naturally correlated to experiences that Loder described in terms of the conflict and tension that lead to scanning. The dynamics of illumination are more easily connected to what Loder called imaginative insight, the construction of a new way of understanding one’s self as spirit in relation to one’s neighbors and God. Finally, the unitive dynamics of the classical third way can be described in terms of the release and opening of the human spirit into a new sense of relational unity and intimacy. (29)

Further, Shults and Sandage (2006) suggest that the dynamics of intensity, intentionality, and intimacy in relationships shape a person’s faith formation (29). Loder’s (1989) “logic of transformation” deals largely with a person as the knower. Shults and Sandage bring into the equation relationality. They recognise that relationship is a foundational concept in faith communities and argue that relational intensity is essential for human well-being. Intentional relation to others and the need for relational intimacy are essential for the development of personhood. Spiritual transformation occurs when the dynamic of these relationships leads to “redemptive intimacy,” which is a deepening relation with God (89). Shults and Sandage define spiritual transformation as “a process of profound, qualitative change in the self in relationship to the sacred” (163). While Loder’s theory is similar to the formative strand of person-in-formation, Shults and Sandage cover the formative strands of persons-in-community formation. It may be noted that Shults and Sandage moved the understanding of faith formation from the purely cognitive (transformational logic) to involve the relational or communal aspects.

Shults and Sandage (2006) suggest that faith formation does not occur independent of other spiritual knowers or seekers. It involves communities and spiritual journeys. The dynamics of their theory correlate with the findings of American sociologist Robert Wuthnow (1998), who discovered a continual movement between “dwelling” and seeking in people’s spiritual journeys.[6] Spiritual “dwelling” is a place of comfort that offers a balance between the void and the Holy. A conflict between these dimensions is often what thrusts some people into a spiritual seeking or quests. Such seeking continues until a resolution that involves a transformation is achieved. When such resolution is not achieved, people continue to wander in their seeking.

Figure 1 illustrates the relation between spiritual “dwelling” and seeking in the Shults and Sandage model[7].

In this intensification model, the inner ring represents the “cycle” of spiritual “dwelling”. It includes “connection to a spiritual community and tradition that legitimizes certain rituals and spiritual practices and provides a sense of continuity to spiritual experience” (Shults and Sandage 2006, 32). Staying in the cycle of spiritual “dwelling”, however, may lead to boredom and spiritual stagnation. This stagnation, in turn, may prompt some persons to move toward the outer cycle of spiritual seeking, which involves “systemic and redemptive transformation.” When transformed, such people may re-enter the cycle of spiritual “dwelling” with a renewed sense of purpose and a deeper relationship with God.

Figure 1. Balancing spiritual dwelling and seeking. Source: Adapted from Shults and Sandage 2006, 33.

Shults and Sandage’s (2006) model seems to emphasise the outer ring of spiritual seeking more than the inner ring of spiritual “dwelling”. While fundamentally agreeing with their model, I would suggest that, in addition to boredom and spiritual stagnation, crises in life may drive some to move into the cycle of spiritual seeking. As shown in Loder’s (1989) dimensions of being, any discontinuity in a person’s lived world will create the impetus to seek a resolution.

Faith development is not static but dynamic. Shults and Sandage’s (2006) description of the spiritual life allows for times of movement and times of rest. In this way, faith development is like biological growth: It occurs in spurts, not continuously. Their theory involves communities as the site of spiritual “dwelling” and seeking. They refer to such communities as “containers” in which spiritual formation and transformation take place and use the metaphor of a crucible of spiritual transformation. The crucible is defined as a “container or melting pot for holding intense heat and pressure that can transform raw materials and catalytic agents into qualitatively different substances” (31). Alternative metaphors include “holding environments” or “cultures of embeddedness.” (172). Sandage writing in his section of the collaborative book (2006) elaborates that “[t]hese systemic cultures of embeddedness can provide a supportive relational context out of which spiritual formation and transformation can emerge. This holding and shaping function has been likened to developmental scaffolding” (172). The intensification model of transformation involves faith-formative processes as well as a container within which these processes interact.

To Loder’s (1989) “convictional knowing” through the “logic of transformation,” Shults and Sandage (2006) add the role of community as a crucible for spiritual “dwelling” and seeking. Community is the context for the Loder’s logic of transformation. They also add a sense of dynamism and movement to faith formation. However, these two theories both portray knowers who are very cognitively oriented. There is much knowledge but no passion. The key emotion that drives transformation seems to be anxiety. Where, then, is the motivational passion that drives faith formation?

Shults and Sandage (2006) emphasise relational intentionality that leads to redemptive intimacy. They underscore the role for volitional intention in faith formation. A person has to want to grow or develop spiritually. The next theory deals with the heart of the process. However, not all people want to relieve their conflicts or anxiety by entering into Loder’s (1989) transformational logic or the intensification model of spiritual transformation. Instead, they deal with their anxiety or conflict by distracting themselves with entertainment, alcohol, drugs, or others forms of distractions.

c. Willard’s “renovation of the heart”

Dallas Willard underscores the importance of personal volition, intent, or intentionality in faith formation when he begins Renovation of the Heart with the declaration that “we live from our heart” (2002, 13). By heart, he means “the executive center of a human life. The heart is where decisions and choices are made for the whole person” (30). Discernment occurs when the participant wants to be the knower i.e. the involvement of intentionality and volition.

Willard (2002) postulates six “dimensions” that make up human nature:

  1. Thought (images, concepts, judgments, inferences),
  2. Feeling (sensation, emotion),
  3. Choice (will, decision, character),
  4. Body (action, interaction with the physical world),
  5. Social context (personal and structural relations to others),
  6. Soul (the factor that integrates all of the above to form one’s life). (30)

In Willard’s model of human nature, the mind consists of thought and feeling. The will is synonymous with his definition of heart and spirit. The soul is that which functions to integrate the other five dimensions.

Willard (2002) defines spiritual formation as the “Spirit-driven process of forming the inner world of the human self in such a way that it becomes like the inner being of Christ himself” (22). He elaborates:

Spiritual transformation only happens as each essential dimension of the human being is transformed to Christ-likeness under the direction of a regenerate will interacting with constant overtures of grace from God. Such transformation is not the result of mere human effort and cannot be accomplished by putting pressure on the will (heart, spirit) alone. (41–42)

Willard (2002) proposes that spiritual formation is character formation as a result of personal choice interacting with grace from God (19). However, as a philosopher, he notes that “psychological and theological understanding of the spiritual life must go hand in hand” (74). He coins the acronym VIM to describe his model of spiritual formation. VIM stands for Vision of living in the Kingdom of God now, Intention to be a “Kingdom person,” and Means of spiritual transformation (85–90). The latter pertain to “replacing the inner character of the ‘lost’ with the inner character of Jesus: his vision, understanding, feelings, decisions, and character” (89). Doing so is achieved by identifying and modifying the six aspects of human personality (nature)—thought, feeling, choice, body, social context, and soul—that prevent us from becoming like Jesus. Once these failings have been identified, a person can take steps to reorient his or her inner self to a new worldview and cultivate new habits, attitudes, and feelings. Willard’s approach involves volitional intentionality on the part of individuals to take the necessary steps.

The chief means of spiritual formation suggested by Willard (2002) is the study of the Scriptures and practice of the spiritual disciplines. His model of faith communities aligns living in the kingdom of God with intentional efforts to emulate Jesus Christ. Agreeing with Willard, Evan B. Howard relates the VIM model to his own insights on faith communities:

Christian spiritual formation involves a reorientation and rehabituation of our lives. It aims at full harmony with Christ. It is divine insofar as it responds to divine grace; it is human insofar as it is intentional and ongoing. It is expressed in life. (2008b, 270)

Both Willard and Howard have identified the salient aspects of spiritual formation: reorientation and harmony with Christ, human intentionality, divine grace, and ongoing process.

However, Richard V. Peace points out that Willard’s model, in its emphasis on personal introspection, may produce very individualistic Christians (2004, 164). Holistic spiritual formation is personal but not individualistic. Willard does devote Chapter 13 in his book to the idea of community. He reveals “God’s plan for spiritual formation in the local congregation,” suggesting that it consists of (1) making disciples for Jesus Christ, (2) engaging these disciples in the Trinitarian relationship, and (3) inner transformation so that disciples follow “the words and deeds of Christ” (2002, 240–51). Jeff Sickles similarly concurs with Peace that Willard’s model tends to focus on developing individualistic Christians (2004, 180–81).[8]

Willard has contributed much to the study of spiritual formation. However, I agree with Peace (2004) and Sickles (2004) that Willard’s (2002) approach to faith communities is individualistic. His approach places considerable emphasis on a person’s volition or decision-making. The role of the Holy Spirit is acknowledged, but the precise nature of spiritual transformation is not explored in depth. Moreover, his division of human nature into mind, body, soul, and spirit is artificial. The process of spiritual formation involving these dimensions may not be as simple and orderly as he conceives it to be.

The heart as the “executive centre” is Willard’s (2002) thesis for his faith formation. His focus is on cognitive understanding and disciplined development of Godly habits. Willard does not seem to take into account the affective role of the heart. Emotions are perceived as something to be controlled rather than something to be experienced and redirected. I suggest that faith communities also involves identifying, accepting, and redirecting a person’s emotions. Passions, when under rational cognitive control may be a powerful motivator in faith communities.

Biblical writers refer to the human heart as the centre not only of commitment and conscience but also of the emotions. It is the source of strength for physical activities. Old Testament scholar Bruce K. Waltke explains that, in the Bible, the word heart denotes “a person’s centre for both physical and emotional-intellectual-moral activities” (1996, 331). According to Kittel, Friedrich, and Bromiley, the New Testament displays a “rich usage of kardía (heart) for a. the seat of feelings, desires, and passions; b. the seat of thought and understanding; c. the seat of the will; and d. the religious centre to which God turns, which is the root of religious life, and which determines moral conduct” (1985, 416). Commenting on Matthew 22:37, “Love the Lord your God with all your heart,” Waltke observes that “love here is more than emotion[;] it is a conscious commitment to the Lord” (1996, 332). This approach suggests that the heart is both the executive and emotive centre of a human being, which I refer to as the biblical heart.

The role of the biblical heart as emotive centre in faith formation has been considered in the literature. Affections are important in faith formation. The heart controls the mind, not the other way around, as psychologist and philosopher William James, a pioneer in the study of the phenomenon of religious experience, points out in his seminal essay “The Will to Believe” ([1897] 1956, 1–31). The true motivators for faith formation come from the biblical heart. These motivators are (1) a deep sense of sin and (2) an insatiable hunger for God. This idea links back to the intrinsic human yearning to restore the fallen imago Dei. In Loder’s (1989) model, human yearning is the self’s attraction to the Holy. It is often not an intellectual understanding of theological doctrines but a passionate heart for God  that leads to spiritual growth. An appropriate paradigm of spiritual formation will include passion or the biblical heart as a motivator via the work of the Holy Spirit.

The biblical heart is susceptible to influences that affect spiritual formation. These influences may be sociopolitical, such as religious pluralism, political and personal freedom in the community, or socioeconomic status and relationships. They may also be psychocultural, such as heritage, personal health, life events, lived experiences, level of education, and underlying philosophy of life. Hence, the Bible warns to guard the biblical heart (Prov. 4:23).

Summary

In the spiritual process of “becoming,” Loder (1989) contributes to the understanding of formation and transformation in an individual, and Shults and Sandage (2006) contribute to the idea of dynamic movement in the spiritual journey and its tie with the person’s faith community. Discernment is the convictional act of knowing which happens when there is a leap of faith during the process of scanning, seeking, and searching when seemingly unrelated and even paradoxically events come together to reveal an elegant solution in a spiritual direction situation. We call this event discernment. Discernment is an ontological act of knowing because it affects the past, present, and future worldview of the recipient. In Williard’s approach, knowing comes before action. Volition leads to formation and transformation of the individual.

 

 

Further reading

Loder, James E. 1989. The transforming moment. 2nd ed. Colorado Springs, CO: Helmers and Howard.

———. 1998. The logic of the spirit: Human development in theological perspective. San Francisco: Jossey-Bass.

Shults, F. LeRon, and Steven J. Sandage. 2006. Transforming spirituality: Integrating theology and psychology. Grand Rapids, MI: Baker Academic.

 

 

Questions for Discussion

  1. What is the psycho-social nature of discernment in spiritual direction?
  2. Will this definition and understanding of the process of discernment be applicable across borders and cultures?
  3. What are the tools or techniques that will be useful to help our directee achieve the ‘constructive act of imagination’?
  4. Will there be place for intervention from Higher Power or is the process purely a psycho-social one?

[1]. It is beyond the scope of this article to discuss who the “wretched man” is in Romans 7:24. My personal inclination is that Paul is referring to himself and that Romans 7 gives us a glimpse into his spiritual journey.

[2]. Shults and Sandage, using the framework of systems theory, describe systemic transformation as dealing with the “healing or reordering of the broader relations within whom a person’s spirituality is embedded. . . . [F]ocus is on the health and wholeness of the human spirit in all its relational contexts” (2006, 20).

[3]. The Christ event, according to Loder, is a “double negation.” The death of Christ on the cross is a negation. At the crucifixion Christ became sin, thereby causing all sins to be cancelled. The resurrection is another negation, cancelling all so that new beings in Christ may come to be. This double negation is the central thesis making Loder’s “logic of transformation” possible (1989, 159–161, 223).

[4]. Loder expanded on this concept in his later book The Logic of the Spirit: Human Development in Theological Perspective (1998).

[5]. There are Christian worldviews but not “the” Christian worldview. While remaining within the biblical framework, a Christian worldview may change in response to culture, politics, or social influences.

[6]. Although Wuthnow’s 1998 study is not specifically focused on the Christian faith and is based on data from North America, his conclusions are recognised as universally applicable.

[7]. Shults and Sandage credit educators Barbara and Don Fairfield of Lanham, MD, with developing the original diagram. Sandage first adapted it for his crucible theory of transformation in couples’ relationships and then, together with Shults, for their intensification model of spiritual transformation (Shults and Sandage 2006, 33).

[8]. Individualistic Christians are more concerned with their own inner spiritual lives than with the world at large. They are inward-looking in their spirituality and perceive their CFC as a supplier of spiritual goods rather than as a community they are a contributing part of.

Bede Griffiths on The Jesus Prayer

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Fr Bede Griffiths on Jesus Prayer: “If anyone asks me how I pray, my simple answer is that I pray the Jesus prayer. Anyone familiar with the story of a Russian pilgrim will know what I mean. It consists simply in repeating the words: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” I have used this prayer now for over 40 years and it has become so familiar that it simply repeats itself. Whenever I am not otherwise occupied or thinking of something else, the prayer goes quietly on. Sometimes it is almost mechanical, just quietly repeating itself, and other times it gathers strength and can become extremely powerful.

I give it my own interpretation. When I say, “Lord Jesus Christ, Son of God”, I think of Jesus as the Word of God, embracing heaven and earth and revealing himself in different ways and under different names and forms to all humanity. I consider that this Word “enlightens everyone coming into the world”, and though they may not recognise it, it is present to every human being in the depths of their soul. Beyond word and thought, beyond all signs and symbols, this Word is being secretly spoken in every heart in every place and at every time. People may be utterly ignorant of it or may choose to ignore it, but whenever or wherever anyone responds to truth or love or kindness, to the demand for justice, concern for others, care of those in need, they are responding to the voice of the Word. So also when anyone seeks truth or beauty in science, philosophy, poetry or art, they are responding to the inspiration of the Word.

I believe that that Word took flesh in Jesus of Nazareth and in him we can find a personal form of the Word to whom we can pray and to whom we can relate in terms of love and intimacy, but I think that he makes himself known to others under different names and forms. What counts is not so much the name and the form as the response in the heart to the hidden mystery, which is present to each one of us in one way or another and awaits our response in faith and hope and love.

When I say, “have mercy on me, a sinner”, I unite myself with all human beings from the beginning of the world, who have experienced separation from God, or from the eternal truth. I realise that, as human beings, we are all separated from God, from the source of our being. We are wandering in a world of shadows, mistaking the outward appearance of people and things for reality. But at all times something is pressing us to reach out beyond the shadows, to face the reality, the truth, the inner meaning of our lives, and so to find God, or whatever name we give to the mystery which enfolds us.

So I say the Jesus prayer, asking to be set free from the illusions of this world, from the innumerable vanities and deceits with which I am surrounded. And I find in the name of Jesus the name which opens my heart and mind to reality. I believe that each one of us has an inner light, an inner guide, which will lead us, through the shadows and illusions by which we are surrounded, and open our minds to the truth. It may come through poetry or art, or philosophy or science, or more commonly through the encounter with people and events, day by day. Personally I find that meditation, morning and evening, every day, is the best and most direct method of getting in touch with reality. In meditation I try to let go of everything of the outer world of the senses, of the inner world of thoughts, and listen to the inner voice, the voice of the Word, which comes in the silence, in the stillness when all activity of mind and body ceases. Then in the silence I become aware of the presence of God, and I try to keep that awareness during the day. In bus or train or travelling by air, in work or study or talking and relating to others, I try to be aware of this presence in everyone and in everything. And the Jesus prayer is what keeps me aware of the presence.

So prayer for me is the practice of the presence of God in all situations, in the midst of noise and distractions of all sorts, of pain and suffering and death, as in times of peace and quiet, of joy and friendship, of prayer and silence, the presence is always there. For me the Jesus prayer is just a way of keeping in the presence of God.”

 

Quoted by Adam Bucko

https://www.facebook.com/photo.php?fbid=10211179101673492&set=a.10200848330170661&type=3&theater

A Christian’s Perspective on the Ethics of Genome Editing

Title The Ethics of Gene Editing

 

The Ethics of Genome Editing

A Christian Perspective

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Christian Biomedical Ethics Theological Framework

We need a framework to look at the rapidly advancing challenges of emerging new technologies. Technologies such a genome science, Big Data, Artificial Intelligence, and the Digital Person will redefine the structure and nature of our civilization within the next few years. Are these technology helpful or harmful? What should be the Christian faith communities’ respond to them? These new technologies would not be found in the Bible, a text that was written more than two thousand years ago. Where then are Christian to seek guidance for their discernment? A framework to guide our thinking is needed.

I suggest that a Christian biomedical ethics framework should include these four pillars.

  1. The Sovereignty of God
  2. The Sanctity of Human Life
  3. The Stewardship of Man
  4. The Way of Love

 

The Sovereignty of God

1 Chronicles 29:11 (NIV)

Yours, LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, LORD, is the kingdom; you are exalted as head over all.

Our foundational belief is that God created everything and he is in control of everything. Any scientific experiment will only succeed with His permission. Since it is his creation, we cannot bend the rules of physics and biology without his allowing it.

 

The Sanctity of Human Life

Genesis 1:27 (NIV)

So God created mankind in his own image, in the image of God he created them; male and female he created them.

 

Exodus 20:13 (NIV)

“You shall not murder.

Human life is sacred because we are made in his image. In certain circumstances, we are allowed to kill other human beings.  Just War is argued by Augustine and other church fathers that is ia llowed to kill enemy soldiers in a war. Even Bonhoeffer reasoned that it is justified to kill Hilter during the Second World War. He was caught and executed. Murder, however is condemned.

 

The Stewardship of Man

Genesis 1:28 (NIV)

God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.”

 

Also called the Cultural Mandate, mankind is to reproduce and populate the then empty earth. The second part is that we have dominion over God’s creation. This means that we are allowed to improved and manipulated God’s creation for the good of mankind. Scientific and technological advances have improved the quality of living and living standards of mankind.

 

The Way of Love

Matthew 22:37–40 (NIV)

Jesus replied: “ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’  This is the first and greatest commandment.  And the second is like it: ‘Love your neighbor as yourself.’

All the Law and the Prophets hang on these two commandments.”

 

The Parable of the Good Samaritan is a beautiful illustration of this principle by Jesus. A Jewish man was mugged and left for dead by robbers. His fellow tribal people step aside and refused to help him. It was finally a Samaritan, an outsider and outcast who helped the injured man out of altruistic reasons. The guiding principle for bioethics is the way of love. It is not to do harm but do good to others.

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A Pastoral -Theological Approach to Christian Biomedical Ethics

As we look at genome editing through the lens of the Christian framework, there is much support for it. However, it needs to be regulated. This need for regulation is also an ethical consensus among scientists who suggest the following:

(1) Promoting well‐being

(2) Transparency

(3) Due care

(4) Responsible science

(5) Respect for persons

(6) Fairness

(7) Transnational cooperation

 

This is comparable to the Christian framework. It is unfortunate that ‘rogue’ scientists for whatever reasons failed to abide by these guidelines.

 

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Genome editing research

Genome editing is recent and research was carefully regulated. It is only recently that certain human applications were allowed:

  1. (2015) Treatment of CD19+ acute lymphoblastic leukemia in an 11-month old child. Modified donor T cells
  2. (2015) remove gene, Beta-thalassemia, China
  3. (2017) remove gene, Hypertrophic Cardiomyopathy, USA
  4. (Feb 2019) in vivo with Hunter Syndrome, California

In December 2018, there was a public outcry when a ‘rogue’ scientists revealed that he had enabled the birth of a set of twins, Lulu and Nana, on whom he had disabled their gene for CCR5, a protein vital in preventing HIV infection.

 

Genetic Engineering

  1. Animal husbandry

Humans have been cross breeding their animal stocks or cross-fertilizing their crops for better and healthier stocks or crops.

  1. Genetic Modified Organism (GMO)

Where there were some initial reaction to GMOs, these seem to have died down when there is more acceptance of them. In 2009,  Atryn, an anticoagulant which reduces the probability of blood clots during surgery or childbirth was extracted from the goat’s milk. Human alpha-1-antitrypsin is another protein that is used in treating humans with this deficiency

  1. Genetic Modified Animals

Creating pigs with greater capacity for human organ transplants (xenotransplantation)

 

Ethics of Genome Editing

What does the ethics of genome editing covers?

  1. Modifying the human genome –genetic correction and enhancement
  2. Safety and effectiveness
  3. Existence of alternative approaches
  4. Off-target results
  5. Epigenetics
  6. Future generations

 

Each point is important but the key is in the difference between genetic correction and genetic enhancement.

Genetic Correction

By genetic correction, we mean editing a rare mutation that has a high probability (penetrance) of causing a severe single-gene disease, with the aim of converting the mutation into the DNA sequence carried by most people. Assuming that it can be done without errors or off-target effects, genetic correction could have a predictable and beneficial effect.

Genetic Enhancement

Genetic enhancement, by contrast, encompasses much broader efforts to ‘improve’ individuals and the species. Possibilities range from attempting to modify the risk of a common disease by replacing particular genetic variants with alternative ones that occur in the human population, to incorporating new instructions into a person’s genome to enhance, say, their memory or muscles, or even to confer entirely new biological functions, such as the ability to see infrared light or break down certain toxins.

Genetic correction is lifesaving as most genetic diseases are lethal. It is also localized to certain abnormal genes so editing them should not have much effect on other areas. Genetic enhancement is often an option. The danger is germline modification in which an editing down is passed onto future generations. In other ways, we could be creating an inheritable disease.

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A Christian Perspective on Genome Editing

My perspective at this moment is

  1. Research and clinical studies on genetic correction should continue with adequate oversight
  2. A moratorium on genetic enhancement (includes germline editing)

A moratorium maybe for 5 years and a review whether the issues of safety and effectiveness; existence of alternative approaches; off-target results; epigenetics; and consequences on future generations have been settled with future improvement in technologies.

 

16 April 2019

Be Still

Insight from this retreat at BGST.

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‘be still’ is not the lack of physical activity but the ‘state’ of being in God’s presence to know him.

BGST Retreat 27 Apr

A World Full of Awe

A special guest post from a dear friend, Christine Aroney-Sine.  I contribute an occasional  post to her wonderful and inspiring blog, Godspace

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Yesterday I made yoghurt. I heated the milk to 160F, allowed it to cool to 125F and then added 1/2 cup of yoghurt from my last batch. I ladled into quart jars, placed them snuggly under a warm blanket and six hours later I had yoghurt. I stood and stared at it in awe, amazed by the fact that tiny microbes have been at work diligently transforming my milk, solidifying it into a delicious tangy yoghurt.

This is the first time I have ever taken notice and been fully attentive to this wonderful fermenting process. Usually I just take it for granted, but this month I have decided to take the “awe and wonder challenge” and find at least six things each day that give me a sense of awe. Today it was my yoghurt making that first caught my attention.

Sadly though children experience awe a hundred times a day, adults rarely do. So much of what seems miraculous to a child adults dismiss as unimportant. Or they rationalize it away with scientific knowledge destroying the mystery and wonder of God in the process. We live in an awe deprived world. We sit in front of computers, not under trees and rarely take time to notice the grandeur of God’s world and of those we share it with. Yet awe and wonder change the way we look at ourselves and our world reorienting our thinking and our actions away from ourselves to the needs of those around us.

This month I have added a “daily dose of awe” experience to my spiritual disciplines. My husband and I have rechristen our daily walks “awe and wonder walks” pointing out to each other the blossom laden trees and brilliant smiling daffodils that take our breath away. Sometimes we stop for a few minutes just to admire them. It is fun and inspirational, connecting us to God in vital and enriching ways.

I am increasingly convinced that rediscovering child-like wonder, is essential for our spiritual health too. It was this conviction that prompted me to write The Gift of Wonder in which I explore twelve childlike characteristics that I think make us fit for God’s kingdom. Did you know that a daily dose of awe makes us more caring and compassionate people? Regular reminiscing and nature walks make us healthier physically, emotionally and spiritually. Gratitude transforms our lives and our faith in incredible ways.

My own growing joy and delight from my “daily dose of awe” experiences encouraged me to apply the same principal to other activities. On the plane, I am the one with my window shutter down when everyone else is trying to see their screens. I am inspired by the landscape we pass over. I look down at the meandering rivers shining in the morning sunlight. That’s God doodling I exclaim.

The Bible too is full of awe. We hear it in David’s exclamation of praise in Psalm 65:8 for example

The whole earth is filled with awe at your wonders

Where morning dawns, where evening fades,

You call forth songs of joy.

Awe begets awe. As we take notice of the awe inspiring aspects of our world, we start to notice awe and wonder wherever we go.

Awe begets awe. As we take notice of the awe inspiring aspects of our world, we start to notice awe and wonder wherever we go. We gasp at flowers sparkling in the sunlight, and stop to drink in the song of birds in the trees or stand on the hill to better watch the wind rushing through the grass. Then our eyes shift to the people around us. The image of God is etched in each one of them. It is not just our friends and family who give us a sense of awe. The resilience of the homeless and the strength of the abandoned also inspire us.

Opening my eyes to notice the awe inspiring world in which we live and the awe inspiring people we share it with has transformed my faith. I want to continue noticing the wonder of the changing seasons and immerse myself in their beauty. I want to increasingly be drawn into the presence of our fun loving, joy filled God. This is a great time to get out and have some fun in God’s world. Will you join me in discovering the wonder of God and of God’s world? Take the awe and wonder challenge with me. See how many miracles unfold before you each day.

About Christine Aroney-Sine
Contemplative activist, passionate gardener, author, and liturgist, Christine loves messing with spiritual traditions and inspiring followers of Jesus to develop creative approaches to spirituality that intertwine the sacred through all of life.  She is the founder and facilitator for the popular contemplative blog godspacelight.com.   Her most recent book is The Gift of Wonder: Creative Practices for Delighting in God. (IVP 2019)
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Artificial Intelligence and God

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The subject of artificial intelligence is an area of concern and even fear among computer scientists, sociologists and theologians in the last couple of years. Artificial intelligence as self-learning and self-improving software has beaten chess grandmasters and recently human computer gamers in a complex online game named Starcraft II. The AI software was actually learning from both its successes and mistakes. Initially called machine learning, now it has a better name of deep learning. With hard-take off or intelligence explosion computer scientists believe that Artificial General Intelligence (ACI), a software that is on the level of a human mind may be achievable in 5-10 years. After that the software may achieve the level of Artificial Super Intelligent (ASI) is a matter of weeks or days. Then as the ASI continues to improve, it will become ‘god’!

Having been brought up on a steady diet of science fiction books and movies, I am aware of the bad rap ASI has. First, the HAL 9000 in Arthur C. Clarke’s novel 2001 killed of the human astronauts because the ‘human factor’ is the only risk to it fulfilling the completion of its mission, the movie trilogy The Matrix where humans beings were reduced to a source of electricity (batteries), and SKYNET of the Terminator fame who tried to terminate all human lives on earth (no idea why). Second, instead of eliminating humans, the ASI may choose to merge with human and be a benevolent healing factor on earth as is so beautifully shown in the movie Transcendent. Finally, I do not seem to recall any sci-fi stories where the ASI is so frustrated that it left earth and the silly humans behind, which is a likely third option. As you can surmise, much of our thinking AI comes from the fertile and imaginative minds of science fiction and speculations.

When ACI and ACI appear, and it is a matter of time when it does, will it affect our worship of a monotheistic God who created the heavens and the earth? First, God by definition is omniscience, omnipotent, and omnipresent. An ASI, no matter how much it improves on the software and hardware, can never be omniscience, omnipotent, and omnipresent. Second, God by definition exist outside creation (otherwise God would have to create Himself). An ASI will always remain part of creation. Finally, God can create ex hilio, i.e. He can create something out of nothing. An ASI can only create with what materials on hand (if it has hands). It is therefore baseless that an ASI will become God.

What is not baseless is that ASIs will change our existing world beyond recognition within many of our lifetimes. So our call to computer scientists, corporations, institutions and governments is not to stop creating ACIs and ASIs. They will be doing it anyway. Our call is for them to produce safe ACIs and ASIs, with ethical subroutines. Like Data from Star Trek Prime Universe. Or with a modified Isaac Asimov’s first two laws for robots:

(1) No AI will harm a human being

(2) No AI will by action or inaction allow a human being to come to harm

 

 

29 Jan 2019