All people have a spiritual aspect that cannot be separated from who they are physically.  The spiritual and the physical are integrated, and all attempts to separate them should be resisted.  The spiritual aspect is seen by the way people are and what they do.  A person’s spirit “is their inner identity, or soul, the sum of those invisible but real forces which make them who they are.”⁴

            Spirituality is how humans respond to their spiritual aspect, the desire and drive within.  Since everyone must respond in one way or another, everyone has spirituality.  Spirituality is “trans-religious” and may not subscribe to any formal recognized religion, or it may be a mixture of beliefs, including pagan practices.  “New Age” spirituality is an example. 

            The description of human spirituality given by Rolheiser is helpful and provides a good summary before Christian spirituality is explored.

Spirituality is about what we do with the fire inside us, about how we channel our eros. And how we do channel it, the disciplines and habits we choose to live by, will either lead to a greater integration or disintegration within our bodies, minds, and souls, and to a greater integration or disintegration in the way we are related to God, others, and the cosmic world.”⁵

            Christian Spirituality is distinct.  The emphasis in New Age and Eastern spirituality, for example, is on escaping from this world.  The material world is considered evil; matter is to be denied, to be risen above, allowing entrance into the realm of the spirit.   Christian spirituality is different since it considers God’s actions in this world and participates in his life and work.  The Incarnation of Jesus serves as the perfect example of Christian spirituality.  The unique nature of Christian spirituality is integration and embodiment.  “The issue of embodiment goes to the heart of the difference between Christian and non-Christian spirituality.”⁶ 

            Christian spirituality is concerned with wholeness, unity and harmony, the shalom of God.  There is an inner and outer connectedness and integration between who people are and what they do. “Spirituality is to envelop the whole person, community, and world.”⁷

            Christian spirituality rests upon some foundational beliefs.  We believe that God exists and created us in his image, and therefore communion with him is possible.  We believe, however, that the image of God within us has been marred and distorted through sin.  Because his of love and mercy, God has revealed himself to us in various ways, including, and ultimately, in the Incarnation. 

            Christians believe that God desires and seeks relationship with his creation and has made this possible through the death, burial, and resurrection of Jesus.  Through the work of Jesus the image of God can be restored.  “In Christ” we are given a new identity and a new reality.  Through the work of Jesus we become new creatures.

            Christian spirituality is ultimately about being formed and transformed into the image of Jesus Christ, having his attitude or mind (Phil. 2:5).  Paul expressed to the Galatians that he was in great pain over their lack of formation and would continue to experience pain until “Christ is formed” in them (Gal.4:19).  Paul wrote to the Corinthians revealing that all who follow Christ, “are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit”(2 Cor. 3:18b).

            The process of Christian spiritual formation begins in baptism where people embody their faith and re-enact the essential story of God’s love—the death, burial, and resurrection of Jesus.  Baptism signifies a mediated and surrendered life.  Selfish focus and desire are crucified, and new life begins.  In baptism a mystical union with Jesus Christ takes place.  It is during this union that the Holy Spirit is given to the believer as a gift.  The Spirit is a deposit, a guarantee of things to come, a gift giver, a leader, a guide, a community builder, and a fruit producer.

            Spiritual formation takes place as we allow the Spirit of God to control our lives, as we live by the Spirit and keep in step with Him.  The Spirit of God produces within us: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.  These are characteristics of Christ. 

            The Fruit of the Spirit is not easily produced, however.  There is ongoing battle between our spirit, who naturally wants to follow its fallen fleshly nature, and the Spirit of God who is striving to lead us in our new identity and reality in Christ.  How do we live by, keep in step, and cooperate with, the Holy Spirit of God?

            We begin by understanding that the Spirit of God has produced Scripture.  By faith we accept the Bible as Spirit-inspired Scripture and our main source of revelation from God.  It helps us to know him and reveals how to be formed into the image of Jesus.  While the Bible is extremely important, care must be taken that we do not approach the Bible as a book of rules and principles to be discovered and then lived by.  Rather we must view the Bible as a book of testimonies which reveal the results of personal and communal formative encounters with God.  These formative stories of the past inform our present story as we look to them to see what pleases or displeases God.

            Ultimately we are seeking to know the one who stands behind the scriptures.  It is not about a book, but about a relationship with the author of all life.  We come together with like-minded people, seeking to discern from scripture how God would have us live in our present context.  We seek to discern his will through reliance upon his Spirit.  Callen’s word reflect those of Paul in 1 Corinthians 2:6-16.

The Bible needs to be approached in a relational mode (prayerfully, obediently, in conversation with the church, in openness to the Spirit).  The Bible can only be understood through the illumination of the Spirit who first inspired it.  Readers open to the Spirit’s involvement become participants in an ongoing process of biblical inspiration (the work of the Spirit when the Bible was written and work of the same Spirit when it now is read and needs to be understood in different settings and times).⁸

            The methods and practices that lead to spiritual formation are many and varied.  These practices and disciplines are found in, or are consistent with, biblical teaching.  The practices employed allow the Spirit of God to do his work.   They allow us to grow spiritually. 

Spiritual growth is essentially a work of divine grace with which we are called to cooperate.  Free and active cooperation is our share of the labor.  But experience teaches that we don’t cooperate with God’s intentions for us easily.  Opening ourselves to the work of the Spirit requires effort and discipline.⁹

            We must not confuse formative practices with legalistic practices.  Legalistic practices are perceived by their practitioners as achieving salvation through rule keeping and good works.  Clearly the Bible teaches that salvation is by grace, through faith, and not by works.  We cannot earn our salvation, but we do respond to what God has done.  We continue to have responsibility in the growth process.  We are active participants in the grace of God.  We receive his grace and allow his Spirit to lead through the practice of discipline.  Richard Foster says, “God has given us the Disciplines of the spiritual life as a means of receiving his grace.  The Disciplines allow us to place ourselves before God so that he can transform us.”¹⁰

            To follow the lead of the Spirit, and to allow him to do his work of transforming and forming us into the image of Jesus, we must cooperate with him.  How? What are some of the practices that are important for Christian spiritual formation? 

            Corporate practices are important.  God, through his Spirit, has formed believers into a community, a temple, the body of Christ.  He has given gifts to each individual with the intention of the gift being used to make the community better and stronger for its purpose of living for the sake of the world. 

            The community of Christ needs to be aware of its history, ancient and recent.  It needs to know the various rich traditions that have many wonderful formative ideas and practices to offer to the current community.   It would do well to consider the Christian calender.  By following “God’s time” the community is consciously committing to not conforming to the ways of the world.  The community of Christ would benefit by adopting a communal rule of life, selecting a few practices that each individual is aware of and encouraged to participate in.  The communal rule of life should leave room for individually selected practices.

            The communal aspects of spiritual formation begin in worship practices.  Through the Spirit of God we worship the Father and the Son, beholding their beauty, reflecting their glory, and becoming like them. 

            Various aspects of the assembly have formative purposes.  A call to worship reminds the people of why they have assembled.  They have gathered because of who God is and what he has done, is doing, and will do.  This helps to set our “minds on things above.”  It helps in the process of “renewing the mind,” which leads to better practices and better discernment, both of which are important in spiritual formation.

            Singing with, and to, one another reminds us that Christ dwells in our hearts.  We have much in common and a responsibility to help one another be formed, to grow toward maturity.  Praying for one another and praying together is important as the community strives to faithfully become God’s people who live for the sake of the world. 

            The gathered community seeks to learn more about God and what he wants them to do.  There is emphasis on reading, teaching, and preaching the scriptures, knowing that they are “useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.”

            The Table of the Lord presents a great opportunity for spiritual formation.  At the table we are reminded of God’s intimate presence and how we have come into relationship with him.  It emphasizes a surrender life for the sake of others, and the table of the Lord emphasizes a common life.  God has formed us into the Body of Christ, the second incarnation, to continue the mission of Jesus.

            A collection taken in the context of worship assemblies has formative capabilities.  Giving that is based on the “indescribable gift” of Jesus reminds the giver of the importance of sacrifice for the sake of others.  It is another way to be reminded of how we are to live.

            All of the different aspects of the corporate assembly should be done intentionally with a view of helping to form worshipers into people who look like Jesus.  The worship assembly should be designed to engage the worshiping community with God in adoration and surrender, allowing the Spirit of God to do his formative work.

            The corporate worship assemblies also should lead to the understanding that we, individually, are living sacrifices who worship God constantly.  There are many practices and traditions that one can follow.  Callen speaks words of wisdom as we consider in the individual’s responsibility in spiritual formation.

. . .People differ in how they focus, in how they gather and organize information, and in their attitudes toward life.  So it is natural to assume that the means of grace and the disciplines designed to stimulate spiritual growth will vary and should be adapted to individuals.  Means to spiritual growth should not be stereotyped.¹¹

With that in mind, several formative practices will be briefly discussed.  This a limited discussion and serves as a sample of possible practices. 

            The individual’s selected practices come together to form a rule of life.  A rule of life allows the selected practices to serve as a cohesive unit with one purpose: growth in holiness.  A rule of life provides direction, structure, and an opportunity for the Spirit of God to do his work.  What follows are some practices that could be included in an individual’s rule of life.

            One of the most fundamental practices is the reading of Scripture.  We briefly discussed Bible reading in an above paragraph.  While historical-critical methods of study and exegesis are important and should not be neglected, there is a particular way of reading scripture that is especially helpful in forming people into the image of Christ.  Lectio divina has four basic phases: lectio, meditatio, oratio, contemplatio.  Adding the letter “n” to each of these words helps us better understand the process.   We hear the word, meditate upon it, pray in response to it, and then enter into restful meditation.  To the traditional four phases some recent practitioners and scholars have added a fifth phase, incarnatio.  This emphasizes putting into practice what one has learned through the previous phases.¹²

            Prayer is crucial in spiritual formation.  The Bible describes various kinds of prayer that have different purpose: adoration, thanksgiving, intercession, petition, and supplication.  There are prayers that come from tradition that are helpful in forming us spiritually.  Contemplative prayer, in its various forms, is a powerful tool of the Spirit in forming people into the image of Christ.   The Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me.”¹³) is a simple but powerful utterance that can be used any time and all the time to remind us who we are and what we need.  Keeping a prayer journal is useful tool of formation for many Christians.  Praying the Psalms or paraphrasing or writing new psalms are useful and formative forms of prayer.

            From the hesychast tradition there is much to learned about controlling the mind and thoughts that enter it.   The virtue of watchfulness, which emphasizes analyzing and controlling thoughts, saying the Jesus prayer, and the frequent contemplation of one’s death, is a healthy practice through which the Spirit of God can work. 

            A general sense of awareness, which comes from examining our lives, in the light of God’s will is important.  Periodically we should do a life review, reflecting upon various aspects of life and how well we are living God’s will in those areas.   Dailey we should practice Ignatius’s examen, looking for God’s presence throughout the day and inviting him to cleanse us of sin.

            Another method or practice of spiritual formation that is helpful is the utilization of a spiritual director.  A spiritual director listens to us, helps us examine our lives, holds us accountable to our commitments to growth, loves us, and prays for us.  There are many other practices or methods that one can employ to grow spiritually.  Fasting from food and other things is helpful.  The practice of hospitality has great formative potential.

            What is the purpose and the aim of these practices and of spiritual formation generally?  It is not for developing a “better self-image, achieving self-fulfillment or finding self-affirmation; nor is it the development of individualistic qualities that make singularly outstanding saints.”¹⁴   Rather is about the Spirit of God teaching us how to live in community for the sake of others.

            From our baptism we are raised with a new identity, a new reality, and a new Spirit.  We are not taken out of the world from which we came.  We are sent back to it to participate with God in bringing about newness, anticipating a time when he will make all things new.  Our goal is not merely to get to heaven safely, “but to get heaven actually into present life so through such Christlike life the world might be changed.”¹⁵ 

            This happens as God’s people are led by his Spirit, keeping in step with him.  “Those people who are open to this powerful divine breath are to become willing instruments of the rushing wind of God which seeks to rearrange how things are in this fallen world.”¹⁶  

            As God’s people are formed into the image of Christ they should expect to suffer as they selflessly live for the sake of the world.  Just as Jesus was fully human for divine purposes, so we are to understand our humanity is to used for God’s redemptive purposes.  We partner with God in his expensive ministry of redemption and justice.  “Nothing less is worthy of being call ‘Christian spirituality.’”¹⁷ 

            We exist to follow Jesus by power of Sprit for glory of Father.  Christian spirituality is Christological, pneumatic, and Trinitarian.  There are many aspects of spiritual formation that are beyond our understanding.  We accept by faith that God is doing what he said he will do, and we see his work when we witness changed lives and communities living in unity.

                                                                                                                                          Allen Burris

                                                                                                                                      May 24, 2005

 

Works Cited

Callen, Barry.  Authentic Spirituality: Moving Beyond Mere Religion. Grand Rapids: Baker Academic, 2001.

Foster, Richard.  The Celebration of Discipline: The Path to Spiritual Growth.  New York: HarperCollins Publishers, Inc., 1998.

Harris, R. Laird, Gleason L. Archer, and Bruce K. Waltke.  Theological Wordbook of the Old Testament.  2 vols. Chicago: Moody Press, 1980.

McGrath, Alister E.  Christian Spirituality.  Oxford: Blackwell Publishing, Inc., 1999.

Mursell, Gordon, ed.  The Story of Christian Spirituality: Two Thousand Years, from East to West.  Minneapolis: Fortress Press, 2001.

Rolheiser, Ronald.  The Holy Longing: The Search for a Christian Spirituality.  New York: Doubleday, 1999.

Thompson, Marjorie J.  Soul Feast - An Invitation to the Christian Spiritual Life. Louisville: Westminster John Knox Press, 1995.

Webber, Robert. “Worship and Spirituality.” In Ancient Future Talk, April 30, 2005.  <http://www.ancientfutureworship.com/newsletter/> (May 24, 2005).

Zirlott, Cynthia I. “Lectio Divina.” The Upper Room Dictionary of Christian Spiritual Formation. edited by Keith Beasley-Topliffe. Nashville: Upper Room Books, 2003.