A number of spiritual formation writers, under the influence of Dallas Willard, have sought to move us away from a solely forensic understanding of salvation. Gary Moon is one of them. His recent book, "Apprenticeship with Jesus" is a rich read, full of laugh-out-loud humor, moving stories, and wisdom on living as an apprentice of Jesus. He invites us to see the gospel as more than a forgiven past and a future in heaven. While not dismissing these facets of the gospel that address our guilty past and our future in heaven, he paints a compelling picture of the good news of the present opportunity offered to each of us to live as an apprentice of Jesus. (Note: Click here to read my previous post on the challenges of using the term "apprentice" for "disciple").
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Book Review
Wednesday, February 3, 2010 at 8:17 pm
From the Courtroom to the Bedroom: A review of "Apprenticeship with Jesus" by Gary Moon
Posted by Brian Owen | Comments (4) |
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Thursday, February 4, 2010 at 10:33 pm
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Saturday, January 9, 2010 at 7:02 am
The Naked Now, by Richard Rohr
Posted by Abbie Smith | Comments (0) |
Below is a recent book review I wrote for "Spiritual Directors International" (www.sdiworld.org)
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Below is a recent book review I wrote for "Spiritual Directors International" (www.sdiworld.org)
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Complete article
Wednesday, January 6, 2010 at 12:22 am
Book Review: Glittering Vices
Posted by Jamin Goggin | Comments (0) |
I have not pondered the seven deadly sins in quite some time, so when I noticed that Baker had published a new book entitled Glittering Vices by Rebecca Konyndyk DeYoung, I was interested. It is an area of study I have been fascinated with, but I must confess I have spent little time exploring the history of the vices and the implications of their potential value in the spiritual life. They provide a conceptual framework that has been met with little to no interest by evangelical Christians.
I found DeYoung's book to be very accessible and helpful as an introduction to the vices. She does a wonderful job of tracing theological and philosophical concepts that impact both the history and the formation of the list of seven deadly sins, while at the same time maintaining a very practical tenor. The reader will find her elucidation of the origins of these categories and their subsequent use throughout church history to be insightful. The lion share of the book is given to exploring in detail the nature of and dynamics involved in each of the seven vices-envy, vainglory, sloth, avarice, anger, gluttony and lust.
Complete article
I have not pondered the seven deadly sins in quite some time, so when I noticed that Baker had published a new book entitled Glittering Vices by Rebecca Konyndyk DeYoung, I was interested. It is an area of study I have been fascinated with, but I must confess I have spent little time exploring the history of the vices and the implications of their potential value in the spiritual life. They provide a conceptual framework that has been met with little to no interest by evangelical Christians.
I found DeYoung's book to be very accessible and helpful as an introduction to the vices. She does a wonderful job of tracing theological and philosophical concepts that impact both the history and the formation of the list of seven deadly sins, while at the same time maintaining a very practical tenor. The reader will find her elucidation of the origins of these categories and their subsequent use throughout church history to be insightful. The lion share of the book is given to exploring in detail the nature of and dynamics involved in each of the seven vices-envy, vainglory, sloth, avarice, anger, gluttony and lust.
Complete article
Monday, November 23, 2009 at 4:14 am
Longing for God: Bernard of Clairvaux
Posted by Kyle Strobel | Comments (2) |
The IVP Formatio line provides the most wide ranging catalogue of spiritual formation books in the market today. I will be doing a series of posts looking at a newer book that I am really excited about: Longing for God: Seven Paths of Christian Devotion by Richard Foster and Garle Beebe. The goal of the book is to provide a look what they discern to be seven emphases in the spiritual tradition, and take each chapter to highlight one of the major thinkers within that emphasis or stream.
The first stream, what they call "The Right Ordering of Our Love for God," looks to the likes of Origen, Augustine, Bernard and Pascal. Here, I will focus on the Bernard of Clairvaux whose view they summarize as, "The Desire for God and the Ascent of Pure Love." Bernard, in his work, The Steps of Humility and Pride, begins by suggesting three major kinds of contempt (p.35ff.): Our soul deteriorates when there is 1) a loss of love for our neighbor, 2) contempt for one's superiors, and 3) contempt for God (36). Failing to love our neighbor is a failure to love God - and doing so leads to greater and greater contempt, pride and division. Each of these three, and the various steps under each one, is an isolation of the self, where the person seeks to create themselves and to Lord themselves.
In contrast to this, Bernard suggests twelve steps of humility:
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Tuesday, November 24, 2009 at 9:02 am
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The IVP Formatio line provides the most wide ranging catalogue of spiritual formation books in the market today. I will be doing a series of posts looking at a newer book that I am really excited about: Longing for God: Seven Paths of Christian Devotion by Richard Foster and Garle Beebe. The goal of the book is to provide a look what they discern to be seven emphases in the spiritual tradition, and take each chapter to highlight one of the major thinkers within that emphasis or stream.
The first stream, what they call "The Right Ordering of Our Love for God," looks to the likes of Origen, Augustine, Bernard and Pascal. Here, I will focus on the Bernard of Clairvaux whose view they summarize as, "The Desire for God and the Ascent of Pure Love." Bernard, in his work, The Steps of Humility and Pride, begins by suggesting three major kinds of contempt (p.35ff.): Our soul deteriorates when there is 1) a loss of love for our neighbor, 2) contempt for one's superiors, and 3) contempt for God (36). Failing to love our neighbor is a failure to love God - and doing so leads to greater and greater contempt, pride and division. Each of these three, and the various steps under each one, is an isolation of the self, where the person seeks to create themselves and to Lord themselves.
In contrast to this, Bernard suggests twelve steps of humility:
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Tuesday, November 24, 2009 at 9:02 am
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Saturday, November 7, 2009 at 11:15 am
Is "apprentice" a synonym for "disciple?"
Posted by Brian Owen | Comments (5) |
In recent years, Dallas Willard has made popular the notion that the another word we can use for the term "disciple" is "apprentice." Two new books on spiritual formation have latched on to this word. James Bryan Smith's Apprentice Series (a three book series) and Gary Moon's book "Apprenticeship with Jesus." Moon's book, in particular, elaborates on the term in detail. He suggest that "the word disciple has not aged well - particularly as used by modern-day evangelicals." I agree that the term has suffered from overuse. From my own experience, when I hear the phrase "discipleship," I tend to think of a weekly meeting between a mature Christian and a new believer that focuses primarily on certain skills or activities (how to read the bible, how to pray, why church is important, etc.).
Moon states that he prefers the word "apprenticeship" to "discipleship" because he wants to "imply learning through co-laboring with and experiential awareness of the real presence of Christ."
Like Moon, I find myself drawn to the apprentice language for the same reason. It implies a relational, being-with-Jesus approach to spiritual formation that seems to have been lost from the "disciple, discipleship" language of the New Testament.
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Wednesday, November 11, 2009 at 2:08 pm
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In recent years, Dallas Willard has made popular the notion that the another word we can use for the term "disciple" is "apprentice." Two new books on spiritual formation have latched on to this word. James Bryan Smith's Apprentice Series (a three book series) and Gary Moon's book "Apprenticeship with Jesus." Moon's book, in particular, elaborates on the term in detail. He suggest that "the word disciple has not aged well - particularly as used by modern-day evangelicals." I agree that the term has suffered from overuse. From my own experience, when I hear the phrase "discipleship," I tend to think of a weekly meeting between a mature Christian and a new believer that focuses primarily on certain skills or activities (how to read the bible, how to pray, why church is important, etc.).
Moon states that he prefers the word "apprenticeship" to "discipleship" because he wants to "imply learning through co-laboring with and experiential awareness of the real presence of Christ."
Like Moon, I find myself drawn to the apprentice language for the same reason. It implies a relational, being-with-Jesus approach to spiritual formation that seems to have been lost from the "disciple, discipleship" language of the New Testament.
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Wednesday, November 11, 2009 at 2:08 pm
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Thursday, October 22, 2009 at 12:21 am
Luther's Meditation on Christ's Passion
Posted by Kyle Strobel | Comments (2) |
As of late I have been reading Dennis Ngien's book Luther as Spiritual Advisor: The Interface of Theology and Piety in Luther's Devotional Writings to get a better understanding of Luther's spirituality. As each chapter focuses on one of Luther's specific works, I have been going back and then reading that.
The first work Ngien looks at is Luther’s Meditation on Christ’s Passion. Meditating on Christ's passion was evidently commonplace in his day, so the work focuses on helping people understand good and bad meditative techniques. Luther starts, for instance, by positing three false meditations. First, there are those who meditate on Christ’s passion and focus on the Jews and Judas. Second, some people falsely meditate on Christ’s passion to acquire protection for themselves. Thirdly, others meditate for sentimental reasons, “nourishing an emotive piety dominated by pity for the crucified” (3). Therefore, it is “Only when believers realize that Christ had been given for them have they discerned the import of Christ’s accomplishment.” God is not merely God, he is God for me, and his dying is not just an event in history, but is an event for me. In Luther's words,
"You must get this through your head and not doubt that you are the one who is torturing Christ thus, for your sins have surely wrought this...Therefore, when you see the nails piercing Christ's hands, you can be certain that it is your work. When you behold his crown of thorns, you may rest assured that these are your evil thoughts, etc."
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Friday, October 23, 2009 at 2:41 am
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As of late I have been reading Dennis Ngien's book Luther as Spiritual Advisor: The Interface of Theology and Piety in Luther's Devotional Writings to get a better understanding of Luther's spirituality. As each chapter focuses on one of Luther's specific works, I have been going back and then reading that.
The first work Ngien looks at is Luther’s Meditation on Christ’s Passion. Meditating on Christ's passion was evidently commonplace in his day, so the work focuses on helping people understand good and bad meditative techniques. Luther starts, for instance, by positing three false meditations. First, there are those who meditate on Christ’s passion and focus on the Jews and Judas. Second, some people falsely meditate on Christ’s passion to acquire protection for themselves. Thirdly, others meditate for sentimental reasons, “nourishing an emotive piety dominated by pity for the crucified” (3). Therefore, it is “Only when believers realize that Christ had been given for them have they discerned the import of Christ’s accomplishment.” God is not merely God, he is God for me, and his dying is not just an event in history, but is an event for me. In Luther's words,
"You must get this through your head and not doubt that you are the one who is torturing Christ thus, for your sins have surely wrought this...Therefore, when you see the nails piercing Christ's hands, you can be certain that it is your work. When you behold his crown of thorns, you may rest assured that these are your evil thoughts, etc."
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Friday, October 23, 2009 at 2:41 am
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Friday, October 9, 2009 at 8:37 am
Reformed Spiritual Formation: Practices
Posted by Kyle Strobel | Comments (1) |
This is our final look at Howard Rice's volume, Reformed Spirituality. Rice is intent to emphasize that there is no true Christian action without true Christian contemplation, and likewise, Christian contemplation will lead to action. "Why is this?" we may ask. It is because, fundamentally, the God we contemplate is the God who "images" himself to us in Christ and illumines himself to us by his Spirit. Because we contemplate this God, in other words, the God who himself is on mission to reconcile the world, our contemplation leads to certain kinds of action. Along these lines, the Heidelberg Catechism explains the role of good works in the Christian life:
"Because just as Christ has redeemed us with his blood he also renews us through his Holy Spirit according to his own image, so that with our whole life we may show ourselves grateful to God for his goodness and that he may be glorified through us..."
Rice notes that he has already discussed, and therefore we have already looked at, some of the most basic "means of grace" in the Chrisitan life - acts we give ourselves to because of God's freely giving of himself in grace. Therefore, to close out the book, he wants to focus on some more of these "means of grace" within the context of the life of the church.
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Friday, October 9, 2009 at 4:52 pm
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This is our final look at Howard Rice's volume, Reformed Spirituality. Rice is intent to emphasize that there is no true Christian action without true Christian contemplation, and likewise, Christian contemplation will lead to action. "Why is this?" we may ask. It is because, fundamentally, the God we contemplate is the God who "images" himself to us in Christ and illumines himself to us by his Spirit. Because we contemplate this God, in other words, the God who himself is on mission to reconcile the world, our contemplation leads to certain kinds of action. Along these lines, the Heidelberg Catechism explains the role of good works in the Christian life:
"Because just as Christ has redeemed us with his blood he also renews us through his Holy Spirit according to his own image, so that with our whole life we may show ourselves grateful to God for his goodness and that he may be glorified through us..."
Rice notes that he has already discussed, and therefore we have already looked at, some of the most basic "means of grace" in the Chrisitan life - acts we give ourselves to because of God's freely giving of himself in grace. Therefore, to close out the book, he wants to focus on some more of these "means of grace" within the context of the life of the church.
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Friday, October 9, 2009 at 4:52 pm
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Thursday, October 8, 2009 at 7:11 pm
Thoughts from Adrian Van Kaam Part III
Posted by Jamin Goggin | Comments (0) |
Van Kaam offers a short list of potential questions one might ask oneself following a counseling session that I have found incredibly helpful. Once again, the focus in these posts is to turn our attention on the dynamics at work in ourselves as we direct, counsel and guide. I have found that with each spiritual direction session I have there is more than I ever anticipated revealed during the session about my own heart-desires and beliefs, than I could have imagined. The challenge is to be open to what God is wanting to teach us, when we so desire to consider ourselves the teacher.
So here is the latest quote for reflection...
"Therefore, I should examine my motives after every session. Do I need to sound like an oracle; am I in love with my own sonorous voice or clever interpretation; do I feel that I 'know' people already through and through; am I authoritarian in subtle ways; do I need to be popular, to be liked or elated as a 'nice chap' by my counselee; am I afraid of depth in myself and others; do I repress my own feelings and paralyze my spontaneity; or am I afraid to verbalize or to hear the verbalization of certain experiences? This list could be expanded indefinitely." (The Art of Existential Counseling, 138)
What comes up for you as you read these questions? Do find these helpful? If you counsel, direct, etc. do you have a practice of reflection following your session? What would it look like to have such a practice of reflection following every interaction we have-family, friends, etc.?
Complete article
Van Kaam offers a short list of potential questions one might ask oneself following a counseling session that I have found incredibly helpful. Once again, the focus in these posts is to turn our attention on the dynamics at work in ourselves as we direct, counsel and guide. I have found that with each spiritual direction session I have there is more than I ever anticipated revealed during the session about my own heart-desires and beliefs, than I could have imagined. The challenge is to be open to what God is wanting to teach us, when we so desire to consider ourselves the teacher.
So here is the latest quote for reflection...
"Therefore, I should examine my motives after every session. Do I need to sound like an oracle; am I in love with my own sonorous voice or clever interpretation; do I feel that I 'know' people already through and through; am I authoritarian in subtle ways; do I need to be popular, to be liked or elated as a 'nice chap' by my counselee; am I afraid of depth in myself and others; do I repress my own feelings and paralyze my spontaneity; or am I afraid to verbalize or to hear the verbalization of certain experiences? This list could be expanded indefinitely." (The Art of Existential Counseling, 138)
What comes up for you as you read these questions? Do find these helpful? If you counsel, direct, etc. do you have a practice of reflection following your session? What would it look like to have such a practice of reflection following every interaction we have-family, friends, etc.?
Complete article
Wednesday, October 7, 2009 at 5:27 pm
How do we change and grow?
Posted by Brian Owen | Comments (1) |
James Bryan Smith's book, "The Good and Beautiful God", begins with a discussion of how we change and grow in Christ-likeness. He suggests that four elements are involved in spiritual transformation:
1. Change our narrat
ives: replacing our false views of God with the narratives of Jesus. This enables us to have the mind of Christ.
2. Practice soul-training exercises: spiritual disciplines like like prayer, bible reading, and solitude. These are to be viewed as wisdom, not righteousness, not ways to earn "points" with God.
3. Participate in community: join with other believers in spurring one another on and encouraging one another.
4. The work of the Holy Spirit: The Spirit is the one who enables us to change our narratives. He is the one who meets us in soul-training exercises and in community with other believers.
Do these four things, writes Smith, and transformation into Christ-likeness will occur.
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Wednesday, October 7, 2009 at 6:54 pm
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James Bryan Smith's book, "The Good and Beautiful God", begins with a discussion of how we change and grow in Christ-likeness. He suggests that four elements are involved in spiritual transformation:
1. Change our narratives: replacing our false views of God with the narratives of Jesus. This enables us to have the mind of Christ.
2. Practice soul-training exercises: spiritual disciplines like like prayer, bible reading, and solitude. These are to be viewed as wisdom, not righteousness, not ways to earn "points" with God.
3. Participate in community: join with other believers in spurring one another on and encouraging one another.
4. The work of the Holy Spirit: The Spirit is the one who enables us to change our narratives. He is the one who meets us in soul-training exercises and in community with other believers.
Do these four things, writes Smith, and transformation into Christ-likeness will occur.
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Wednesday, October 7, 2009 at 6:54 pm
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Tuesday, October 6, 2009 at 1:05 am
Reformed Spiritual Formation: Spiritual Guidance
Posted by Kyle Strobel | Comments (0) |
We continue our expansive look at Howard Rice's book on Reformed Spirituality with a look at Spiritual guidance in the Reformed tradition. In the Second Helvetic Confession, a key document for the Reformed, it says that, "If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother [or sister] who is instructed in God's law, we do not disapprove." While this isn't the most glowing recommendation for spiritual guidance, there was a clear understanding of its necessity in the life of the church. In any case, at the heart of Reformed Spirituality is the belief that living before God necessitates standing in fellowship in his Church. In other words, we are not merely called to community, as important as that is, but we are called to be a part of a localized community of saints who live under authority, guidance and governance by pastors and elders. Rice highlights several ways that the church has ministered to its people: church discipline, confession, pastoral counseling, and spiritual guidance in the forms of individual personal care, corespondence, and informal mutual support.
Complete article
We continue our expansive look at Howard Rice's book on Reformed Spirituality with a look at Spiritual guidance in the Reformed tradition. In the Second Helvetic Confession, a key document for the Reformed, it says that, "If, however, anyone is overwhelmed by the burden of his sins and by perplexing temptations, and will seek counsel, instruction and comfort privately, either from a minister of the Church, or from any other brother [or sister] who is instructed in God's law, we do not disapprove." While this isn't the most glowing recommendation for spiritual guidance, there was a clear understanding of its necessity in the life of the church. In any case, at the heart of Reformed Spirituality is the belief that living before God necessitates standing in fellowship in his Church. In other words, we are not merely called to community, as important as that is, but we are called to be a part of a localized community of saints who live under authority, guidance and governance by pastors and elders. Rice highlights several ways that the church has ministered to its people: church discipline, confession, pastoral counseling, and spiritual guidance in the forms of individual personal care, corespondence, and informal mutual support.