SPBK215 Where Is God in Your Life

WHERE IS GOD IN YOUR LIFE? THREE RETREATS IN CHRISTIAN SPIRITUALITY

Susan M. Provost

August 2009

Dedication

My desire is to share my understanding of love with others, so they can experience what I have found in my own relationship with God. However,

I could not have done any of this if not for the loving patience of my husband, Joe. Joe mirrors Jesus for me in his gentle concern for every part of my life and in the love and acceptance he has always shown me over the

30 years of our marriage. Thank you, Joe!!

TABLE OF CONTENTS

Chapter

1. INTRODUCTION...... 1 Discussion of the Problem...... 1 General View of Spirituality...... 5 Understanding the Soul………………………………………………………...... 6 Christian Spirituality………………………………………………………...... 7 God is Present in Our Lives...... 9 The Importance of Prayer ...... ………………………………………… ...... 9 Christian Spirituality Expressed in Community...... 11 Definition of Terms...... 12 The Importance of Developing a Relationship with God...... 18

2. REVIEW OF LITERATURE ...... 20

Introduction...... 20 Spirituality on the Rise...... 21 Christian Spirituality...... 22 Faith...... 24 Prayer as Communication with God...... 25 Spirituality in Community...... 26 Church Community and Religion...... 27 Chapter Summary...... 29

3. HOW THE WORKSHOPS ARE DESIGNED...... 31

4. WORKSHOPS...... 35

Love one Another...... 35 Who do you say that I am?...... 162 The Message has not changed; tell them that I love them...... 285

5. CONCLUSION...... 399

6. REFERENCES & APPENDIX...... 408

Chapter I

Introduction

Quite often people do not know how to develop a relationship with God, in order to be able to feel God’s love for them and to be able to share that love with others. They need to be given the tools necessary to develop a relationship with God and to understand how that relationship is celebrated in community.

Through the development of three two-day workshops, I have presented a program that will show readers and participants how to recognize God in their lives and to feel His love. I have designed these workshops to help people to continue their spiritual journey to greater connection with God. Finally, I have created these workshops to help others to see the importance of the

Christian faith as a spiritual roadmap to be used on the path to God.

Discussion of the Problem

The reason why this program is necessary is that it emphasizes spirituality and will help others to make a connection with God. We all seek to acquire an understanding of who we are and why we are here. In the search for this knowledge, some will study the past and dig for remnants of ancient civilizations in the ground. Some will study books on psychology and philosophy. Some will study history in order to discover whether our past can give us an understanding of the present.

We are looking to discover the source of our being and we are looking to connect with that source.

The spiritual quest is not just one of many things we attempt to accomplish in our lives. It is our life. As Christians, the goal of that spiritual quest is Jesus Christ. In the spiritual life, a commitment is made to follow Jesus and that commitment encompasses our entire being. It is not a decision that we make once and leave the rest to chance. When we decide that we want to know

Jesus, it is a decision we renew every day of our lives. However, once the decision is made, we may not know how to begin developing that relationship, since we do not see Jesus in the flesh.

The essence of spirituality is the sense of knowing that God loves us. We must know this not only in our heads, but also in our hearts and in our everyday lives. God loves us so much that He sent His only son, Jesus, to die for us in atonement for our sins. His love was not determined by our actions, but on how much He loved us. He loves us first and it is our quest to discover how through

His love we can be transformed into vessels of love that He pours out to our world. We cannot accomplish this transformation on our own. It is obvious that we need God’s help in this transformation, but it is difficult to determine what it is that God wants from us.

Each of us needs to fully grasp and understand just how much God loves us. We need to see how He is intimately concerned about every single detail of our lives. Reading that God loves us in

His Word and understanding that He died for our sins, can still be merely intellectual pursuits.

However, receiving His Spirit and experiencing His Life in and through us, is something we can never deny as being ultimate, personal love (Girzone 1998). However, the way in which to feel that ultimate personal love is not readily apparent to us.

Unfortunately, our culture encourages the need to be constantly in motion. We have the need to be productive and fill all our time with something. We become nervous when we encounter empty space, when there is a gap in a conversation, when we do not know what to say, when we are sitting in a waiting room and there are no magazines on the table to read. For most people, just doing nothing is unthinkable.

It can be difficult to encounter God while the focus of our lives is on the importance of earthly power and possessions. We cannot notice God working in our lives when we do not take the time to stop and notice anything. We do not know how to step out of the world of progress. We are

moving so fast through our lives that we take no time to notice what is happening around us when the noticing is not necessary to fulfill our goal. In essence, we are programmed not to accept who we are, but we are driven to judge ourselves and others by earthly success, productivity, and accumulation of things. Consequently, we have no real appreciation for ourselves or the others we encounter. We are trapped in a jail of our own creation.

At some point, we discover that these goals of success, productivity, and the constant drive to acquire things do not fill or satisfy the soul within us. We burn out from what has become a road to spiritual death. We look for someone to convince us that we are of value for who we really are, not what we and our culture chooses to label us. We look for someone who we do not have to prove that we are worth something. We look to connect with the Creator, the Savior, and the Spirit of the

God who loves us. Our soul yearns to make that connection and to feel whole, to feel significant, and to feel loved. We may search, but we have not learned how to make this connection. Our own culture and conditioning may keep us from developing a relationship with God. Even if you attend a Christian church, spirituality and relationship with God may never be discussed, nor looked at as a desire of the soul to be attained. This program was created to specifically address how to develop that relationship with God.

Christianity with its rich spiritual tradition can provide a valuable lens through which people can discover and articulate their spirituality. Christianity can help us to feel the experience of our encounter with God and help us in the development of our relationship with Him. It is therefore important for the Christian Churches to encourage and foster spiritual development in new and innovative ways. An emphasis on theology and rules is not the answer. This is why I have developed these three workshops with a specific goal of helping others to develop their spirituality in the Christian tradition.

Christianity can be a logical answer to a quest for spirituality and relationship with God.

However, the focus of mainline Christian Churches in many cases is to help people to discover that

God exists, to provide them with a morality that is Christian, and to show them what actions are necessary to be good disciples. In that framework only the mechanics of Christianity are learned, the actual development of a relationship with God is not even mentioned.

Many adult Christians do not pursue additional religious education beyond the time when they receive Confirmation. However, even if they do, the learning of Christian tradition or Bible study does not approach the beauty of connection with God. Consequently, when people finally reach the point in their lives where they decide to take God seriously and want to feel God’s presence in their lives, they do not know where to start. These three workshops are designed to give those searching for relationship with God the tools to know where to begin and how to proceed on their spiritual journey towards God.

In order for true spirituality to flourish within us we have to unlearn much of what we have been taught from our past experiences of Church and begin to learn new ways of understanding our own worth and that of others and a different understanding of God (DeMello 1990). One of the ideas we have to grasp is that God is a being of infinite possibilities and cannot be categorized by our limited knowledge of Him. God is more than any of us could possibly imagine. As humans, we find it hard to break out of our human way of thinking; it is difficult for us to think of God as He is, and we end up reducing God, giving God a sex, and molding God into an image that we can understand. We have to be open to change our false ideas of God, such as giving Him human qualities. Our spirituality must bring us to the understanding that God is not confined to our human limitations and that includes how He loves us. God continually reaches out to us; we just need to

learn to recognize His presence. My workshops are designed to help people recognize that presence and that love.

Unfortunately, most of us live lives that prevent us from hearing God speak to us. We are in constant motion. God loves us just as we are and takes delight in us. If we truly believe that, it affects our whole life, giving us the key to finally loving ourselves as we are.

My workshops are designed to aid in the development of Christian spirituality and the growth of relationship with God. Through these workshops readers and participants will see the value of stopping that constant motion in their lives. Readers and participants will discover how to feel

God’s love and how this love flows naturally into a life in which we will see God and know Him.

Readers and participants will learn to share in the eternal ecstasy of God’s presence and love. They will see that through His love we can love others, and help to bring about God’s kingdom here on

Earth.

In the process of creating these workshops, I have fostered an understanding of essential concepts that are necessary for the development of Christian spirituality. These concepts will help the readers or participants to discover the beauty of the Christian tradition. It is with an understanding of these concepts that they will gain a better grasp of the message of Jesus.

General View of Spirituality One of the first topics addressed is the concept of spirituality. . Everyone has a spirituality that is either a life-giving one or a destructive one. Spirituality is not a choice; it is a way of existence because we are all fired into life with a craving for something that needs to be satisfied (Rolheiser

1990). Spirituality is not about picking and choosing spiritual activities such as praying or going to church. The habits and disciplines of our life that shape our desires, form the basis of our spirituality, regardless of whether we express them through a formal religion, or even whether they are expressed at all. Spirituality is what we do with the spirit that is within us. The opposite of

being spiritual is to have no energy, is to have lost all zest for living. The opposite of a spiritual person is one who has lost his or her identity or in other words does not know who he or she is anymore (Rolheiser 1999).

Spirituality is about being in touch with our inner self, who we are, what we are, how we really think and feel, and how we relate to the world around us (Girzone 2004). In the growth process of our spirituality, we are trying to develop a vision of life, a vision of how we relate to the world, but especially to find the meaning of our existence. Some may be drawn to isolation to discover themselves; others may throw themselves into the midst of society in an effort to see where they fit in. We may look to leaders who we believe can direct us, because they appear to have great wisdom and understanding. Although much is written about spirituality, no book can direct our individual paths to spirituality. Unfortunately, we have to discover how the path unfolds by living and experiencing. Developing spirituality is a lifelong process. We never arrive; we are forever on the journey.

Understanding of the Soul .

The second topic that is addressed in the workshops is the concept of the soul. To progress along our individual paths of spirituality it is necessary to develop an understanding of the soul.

Our soul is not something that we have; it is something that we are. The soul is the life energy within a human person. The soul is what gives life. It is also the adhesive that holds us together, the principle of integration and individuation within us. As long as we are alive, which means that we have a soul within us, all of the chemicals within us work together to form a body. At the point of death, we no longer have a body. Chemicals that used to work together begin to go their own way. Once the soul has left the body, decomposition occurs. Life stops and we literally fall apart.

The soul has a dual purpose. It puts the fire in our veins and keeps us energized, vibrant, living with zest and a sense of hope. It also keeps us fixed together. It gives us a sense of who we are, where we came from and where we are going (Rolheiser1999). We are given this gift of fire, our souls become illuminated, and we are invited to live in the presence of God (Paintner and Wynkoop

2008)

Christian Spirituality

The third concept that has been addressed is the understanding of Christian spirituality. To be spiritual in the Christian context, means to live according to the knowledge that Jesus is present to us in the world helping us to work toward a personal, interpersonal, social, and even perhaps cosmic transformation. He is not just a historical figure; He lives in each one of us. We are relational beings and to be spiritually Christian we must live always in relations with God, our neighbor, our world and ourselves, following the example left to us by Jesus. We must be willing to love and serve those around us. We must allow His Spirit to work through us individually and collectively to transform the world so that we may live a life of peace and love, which was promised to us by

Jesus.

For those of us who choose to follow Jesus, we make a choice to give up our life of selfishness and follow a life of love. The perfection of this love has to become the purpose of this life. This love is not one-dimensional. The life of love includes God, ourselves, and others. The decision to become models of Jesus’ message of unconditional love is one of the most important choices of our lives. It is a radical decision. Being Christian, in a sense, is to be countercultural. After all, the consequence of Jesus’ love for us brought Him to a death on the cross (Dwyer 1999).

In our quest for true Christian spirituality, Jesus speaks to our darkness with His eternal message of love. We all long for true spiritual connections that transcend our hurried existence and

from which we can leave our world of the temporary and changeable and secure a sense of the permanent and unchangeable. We can only receive this security by developing our relationship with God/Jesus. Security will not come from a new age therapy, from the accumulation of wealth, nor from any of our earthly relationships. We must come to Jesus, embracing our spiritual bankruptcy and brokenness, and seeking His love and acceptance. He is continually reaching out to us, waiting for us to finally acknowledge Him and recognize His presence in our lives (Muller &

Kenney 2004).

Christian spirituality is ultimately about love, service to others and selflessness. Jesus specified throughout His ministry that in order to be His disciple, you must follow four basic practices

(Rolheiser 1999).

These practices are:

A. Private prayer and morality-We can only make progress in spiritual life by a practice of prayer and an adherence to moral precepts.

B. Social justice-Justice is judged by how we treat the weakest members of society, namely widows, orphans, and strangers.

C. Mellowness of heart and spirit-We need to approach life with a grateful heart, which compels us to be empathetic and compassionate.

D. Worshiping in community-The search for God is not a private search. Without church, we cannot express our connectedness in community.

God is Present in our Lives

The fourth concept that has been addressed is the understanding that God is already present in our lives. We do not need to find God, we only need to recognize that God is already in our lives.

God is continually working in our lives, but many of us do not feel or see this work. What is

offered is the humble quest of a God who, in the person of Jesus, comes to reveal His love and beg our love in return. Communication with God is essential, just as it is in any relationship.

Communication is how we make the connection and build our human relationships; we learn to connect the same way with God through the communication called prayer. Communication is not so much what we have to give God, but is more a living with God, a meeting with one who loves us unconditionally, a personal relationship in which it is truly God who does the giving, the giving of

Himself for us. The experience of being fully present in this personal relationship with God could be described as an altered state of awareness (Paintner and Wynkoop 2008).

Each of us needs to fully grasp and understand just how much we are loved by God. Because of

His love for us, God is intimately concerned about every aspect of our lives. We cannot just acknowledge God intellectually, but we must feel His loving presence. We must acknowledge His presence within us, and understand the sacrifice He made in dying on the cross in order to demonstrate the extent of His great love (Girzone 1998).

The Importance of Prayer .

The fifth concept that has been addressed is the importance of prayer and developing a good prayer life. To understand the meaning of prayer, we must first believe that God exists, and that He is a personal being, a person who can be addressed and who responds. We must believe that God knows us, cares for us, and loves us, even more than we love ourselves. Some describe prayer as talking and listening with God. Others may call prayer love letters to God. Since prayer engages and expresses our relationship with God, the essence of prayer is communication.

Prayer is a communion of the human with the divine. We talk to God, our creator and we connect with Him as father, mother, friend, lover, and savior. Whether our prayer comes from love, gratitude, and inspiration, or from fear, despair, and desperation, we talk heart-to-heart with God.

When we pray we use the voice of the human, but we align with the voice of our hearts and our souls. Prayer fulfills the need humans have for God, for inspiration, for affirmation of our own souls. We talk to the one who loves and accepts us as we are.

We must feel that God has called us into a relationship with Himself. Relationships require communication. Prayer is communication between a holy God and a beloved you and me. God wants to be in relationship with us and He knows we need what He can give. Through prayer, we experience life-transforming, life-renewing intimacy with the Creator of the universe.

Through prayer, we learn more and more about God’s character, and how His perfect will is working itself out in our lives. Deepening our understanding of God also deepens our faith and desire to worship. As we become increasingly aware of our limitations, we can rest in the knowledge that our God is omniscient. Availing ourselves of God’s counsel is a blessing of prayer

(Paintner and Wynkoop 2008).

Prayer opens our heart and mind to God, and makes us capable of receiving heavenly blessings and bringing forth fruits of virtues and perfection. Prayer attracts into our hearts the grace of the Holy Spirit, thus strengthening our faith, hope, and love. It illuminates our minds, directs our will to do good, consoles the heart in sorrow and suffering, and, in general, gives us everything that serves our true welfare.

There are different forms of prayer. The purpose of the various prayer types is for each individual to be able to find a way to experience God in their lives and to discover God’s intimate will for their lives. We experience events in our lives differently according to our personality and the environment in which we were raised. Therefore, it is important to find a prayer type that is comfortable, meaningful and suits our individual personas.

The way that persons in love deepen their bond of charity with each other is through the sharing of their interior lives in an authentic and generous exchange of words, gestures, and feelings. The conversation of prayer deepens our intimacy with God by drawing us into the communication with Him that leads to ultimate communion. In the process, prayer conforms us to the Lord we love so that, our will becomes united in some way with the will of God (Keating 1994).

Christian Spirituality Expressed within Community .

The sixth concept that has been addressed is how spirituality is expressed within the Christian community. The positive aspect of formal religion is the sharing of a common religious language that is created, the language of symbols and traditions created in the community of believers. The act of faith, like every act in one’s spiritual life, is dependent on language and therefore on community. Only in the community of spiritual beings is language alive. In community, we learn love, forgiveness, compassion, and hopefully acceptance.

The negative aspect of religion is when what is created is a predominate attitude of intolerance among the believers. These include the official doctrine of the Roman Catholic Church concerning its exclusive possession of the truth, the negative way in which Protestant fundamentalism looks at all other forms of Christianity and religion. This intolerance is a source of idolatry because it puts the rules of the religion ahead of God. No longer is the religion an expression of the community’s love for God; instead the religion becomes of ultimate importance.

In order for the religion to remain the expression of love for God, and not itself become the object of worship, it must continually examine itself with a critical lens. One of the items that should be examined is the concrete symbols that the religion uses to represent its beliefs. These concrete symbols both visualize and represent the beliefs of the religion. Included in this self- evaluation that every faith should perform, is to gain insight into the relative validity of the concrete

symbols in which it appears. The visualization of Christianity is expressed by the symbol of the

Cross of the Christ, even if the Christian churches sometimes neglect the meaning of this symbol by making it the object of worship, and not the sacrifice of Jesus who is represented by this symbol.

Christianity is most capable of universality so long as it maintains this self-criticism as a power in its own life. A fundamental principle to be understood is that no church has the right to put itself in the place of God (Tillich 2001)

The Definitions of Terms .

In the compilation of these workshops, I have used the following important terms. In this section, in addition to listing the terms, I have included an explanation of how these terms are used throughout the workshops.

Spirituality: Spirituality is the urge or power within us that drives us toward the meaning of our lives and to connect our lives with the Divine (Rolheiser 1998).

Christian Spirituality: Christian spirituality is based upon the life and teaching of Jesus Christ.

In the spiritual life, our desire is to establish a relationship with Jesus, constantly live in His presence, and model our lives by His example. Therefore, spirituality is not an end in itself; it is a means to find a way to walk in the presence of Jesus, and to make a connection with Him. It is a way to follow the message of Jesus and that message is love. The Christian spirituality is not centered in the Jesus of history, but in Jesus as He is believed to be the Christ, the Messiah, and

Redeemer (Keating 2000).

Spiritual Formation: Spiritual formation is the process of coming to know God and allowing

God’s vision and values to shape us. This is not an intellectual exercise, but one that involves the whole person: heart, body, and spirit (Merton 1956).

Faith: Faith is the process where we let God direct our lives or in other words, we let God be

God. Letting God into our lives affects a continual growth process rather than a point of arrival. It is a state of being grasped by that, which concerns one unconditionally. Faith as an ultimate concern is an act of the total personality. Since faith is an act of the personality as a whole, it participates in the dynamics of personal life. (Tillich 2001)

Journey of Faith: Journey of faith describes the process and passages in our response to God’s overture to us.

Love/Agape: Love/Agape is not to be confused with passion. For Christians, love is Agape or

God-Life or selfless love. Agape is the source of the power of loving. We experience it with its hunger for communion that leads to forgiveness, mercy, compassion, and reconciliation when it is necessary (Tillich 2001).

Stages of Faith: The stages of faith are a model of the spiritual journey as expressed by Janet

Hagberg and Robert Guelich in their book, “The Critical Journey: Stages in the Life of Faith

(2005)”. They are described as follows:

a. Stage 1: Recognition of God

This is where we begin the journey of faith. We are swept away by the experience of

the relationship; we do not look at any of the negative aspects. Two ways we enter into a

relationship with God, one from a sense of awe and one from a sense of need. We

experience the awesomeness of God when we are present at an event such as the birth of

a child, the recovery of a terminally ill person, the successful outcome of a crisis. In a

time of need, God becomes real to us and we find one who loves us, soothes us, cares for

us, and encourages us to go on.

Some people experience this stage as the fulfillment of a longing or desire to get

deeper into life, to penetrate beyond the surface. We may not be able to name this

experience of faith, recognition of God as God, until we are at a later phase of the journey

and look back to see God’s hand in our lives. b. Stage 2: The Life of Discipleship

In this stage, we learn the most about God as perceived by others we respect and trust.

We are taught by others. Sometimes we learn from getting together and talking, we learn

to be obedient disciples, to trust the teacher or leader and to be as much like them as

possible. Being open to friendship and companionship from others on the journey makes

a big difference at this stage. We learn to feel loved and accepted by the community.

Most faith communities deliberately try to break themselves into smaller units to allow

people to know one another better and to share their lives and faith more readily.

Many people clearly describe their life of faith at this stage as comfortable. We know

we are loved and we trust our community of Christian friends. We are more confident of

the faith. Our belief system is clearly formulated. Our lifestyle means doing many

church related things. c. Stage 3: The Productive Life

This stage is best described as the doing stage. We find ourselves working for God.

Our faith is characterized as being in God’s service. People have cited these signs as

ways to recognize faith at work at this stage: health, success at work, community service,

good family life, pleasant personal appearance, active participation in church programs,

experiencing the gifts of the spirit, doing good deeds for others, or leading others in the

right cause or to a personal faith in Christ.

We accept that we are skilled and talented and have unique value as individuals. On

our journey of faith, we accept these as God’s gifts to us. Frequently, the tangible form

of productivity at this stage comes in a specific leadership role or in a position within the

faith community. This stage is closely allied with the symbols that represent it:

responsibility, authority, recognition, titles, praise from others, influence, respect, and

allegiance. We may equate our success in life with the strength of our faith.

We receive specific gifts of the Spirit. These gifts drive the gifted person to contribute

in a special way to the life of the community. Others take the fruit of the Spirit: love, joy,

peace, patience, kindness, goodness, faithfulness, gentleness, self-control, to be symbols

of living the fruitful life. d. Stage 4: The Journey Inward

At this stage, we face an abrupt change to almost the opposite mode. The focus is on

the issues, battle, healing, and resolution in your relationship with God. Those who have

been through this stage themselves, and may be specially trained in spiritual direction,

spiritual formation, or pastoral counseling are unique people and are to be sought out. It

is usually a crisis that turns our world upside down. It often strikes close to our core, for

example, our children, spouse, work, or health. We are stumped, hurting, angry,

betrayed, abandoned, unheard, or unloved.

We are confused by so many logical approaches to spirituality. We have become

confused in our search for inner meaning and purpose. All we can say at this stage is that

we are seeking a direction so vague and unclear that it is frightening. Answers are

replaced by questions.

We cannot look at our spiritual needs at this stage without eventually including our whole selves, because spirituality becomes our whole selves as we proceed. Now God breaks out of the box. God no longer represents our own worn out or frightening father, brother, savior, or warrior images. God takes on new healing, and personal images that expand our view of God’s presence.

The Wall

The wall belongs to stage four. The wall represents our will meeting God’s will face to face. Although we desire to give our will over to God, and even believe we are doing so, in truth, we are trying to deal with the wall in the same way we have gotten through life- on the strength of our own will or gifts. The wall has to do with breaking through the barriers we have built between our will and a newer awareness of God in our lives. The Wall experience is the place where the two, psychology, and spirituality converge.

By putting ourselves down and not accepting God’s free, deep, and enduring love, we continually try to measure ourselves against unreal expectations. We miss the truth that in order to move through the Wall we must come to a deep and significant sense of

God’s unconditional love and acceptance of us just as we are.

For us, going through the Wall requires a major softening, a loss of intellectual arrogance, and an acceptance of ambiguity and humility. Substituting our own will for

God’s has become our weakness.

able to distinguish truths from our own needs. God’s will is that our self-esteem be fully

used in God’s service. Following God’s will ceases to be a sacrifice. e. Stage 5: The Journey Outward

We surrender to God’s will to fully direct our lives, but with our eyes wide open,

aware but unafraid of the consequences. Our focus is outward, but from a new grounded

center of ourselves.

We may be vulnerable and unclear about our lives and direction, but there is an inner

peace and calmness about us that is mystifying. We grow fully aware that God truly

loves us even though we are never fully whole. We know that God never leaves us; it is

us that leave God.

Patience arises at this stage for people who never had it or prided themselves in

getting things accomplished efficiently. We come to realize that God’s purpose

corresponds with our own deep longing and purpose that we were not yet aware of.

We may be surprised at what God asks for or calls us to do because it may be small,

humble, risky or new, but we are willing because we are trusting God to provide the

means, including even the financial means.

Our focus does not arise out of a need to take care of others, to change others, to fix

others, to live through others, or even to negate ourselves or to be martyrs. It instead

comes out of a fullness of God’s love for us and for them.

At this stage, one displays a quiet, peaceful quality that draws others toward us as a

companion or a friend. We do not fit with the realistic expectations of a world that is out

to be productive or to win. Our focus is not on the prize, but on God who is love. Our

craving for God increases, as we seem to decrease.

f. Stage 6: The Life of Love

At this stage, we reflect God to others in the world more clearly and consistently than

we ever thought possible. At this stage, Christ’s life represents not just an example but a

model for our lives. We have little ambition for being well known, rich, successful,

noteworthy, goal-oriented, or spiritual. We are like vessels into which God pours His

Spirit, constantly overflowing. We do not fear, pain, trauma, disappointments, or even

death, because God is there to provide and to lead us on. We experience life itself as both

a gift and a miracle.

At this stage, we can reach far beyond our own capacity and love our fellow human

beings with deep compassion, because we know that all come from God and are loved by

God. We become aware that the more of God we have, the less of everything else we

need. We seem to disregard our own need and not care for ourselves at this stage.

Importance of Developing a Relationship with God

The journey of spirituality and faith can be looked at as a series of six stages as described by

Hagberg and Guelich (2005). The Church is best at working with people who are in stages one to three, so the fact that the highest number of people in the church are in stage three fits with how the

Church sees itself. According to Hagberg and Guelich (2005), it is possible for people to leave the

Church when they experience stage four or the Wall, since there are few resources or programs available for them, and they feel estranged when the faith that they held so dear does not work for them anymore. In addition, if their religious education went no further than their preparation for

Confirmation, leaving them with a childlike view of God and religion, they may need to mature in their faith as they have in other aspects of their lives.

If those in ministry are focused on more theological programs, like Bible study and discipling, they may miss an opportunity to help those who are searching for ways to move forward on their spiritual journey. Many in the stage four groups are told to just go home and pray. Even though prayer is always good, stage four people may need a little more direction to help them advance on their faith journey beyond the wall.

Since our goal in spirituality is to develop a relationship with God, we need to be given the tools to do this. God is reaching out to us, but in our busy noisy, distracted lives, we do not see Him or hear Him. My goal in creating these workshops is to try to give people the tools necessary to move forward on their spiritual journey, beyond stage three, toward a greater connection with God.

Chapter II

Literature Review

Introduction The literature review includes several areas that are fundamental to the understanding of spirituality in general and Christian spirituality specifically. It discusses the important aspects of spirituality and of Christian spirituality. These aspects include the concept of faith, an understanding of God’s love for us, the importance of learning communication with God through prayer, how God’s love moves us to love each other in community. It points to the need for innovative programs that will aid those who wish to move further along on the path of their spiritual journey.

Although some Christian churches are slowly moving toward better education in helping their members advance in their journey of faith, they may not have the resources or time to accomplish this mission. Spirituality and relationship with God are often topics that are missed in the Church’s current educational structure. There is a need for people trained in the area of Christian spirituality.

Since my area of specialty is in spiritual formation and leadership, my desire is to assist the Church in its mission in the creation of these spirituality workshops.

Several of the authors included in this literature review emphasize the need for traditional churches to join the spiritual awakening that is occurring around them. The days are gone when congregations can be controlled and satisfied by adherence to church rules. People on a quest for increased spirituality and meaning in their lives require much more from their church. Programs are needed to be developed that help them to move along on the spiritual journey. In the creation of these three workshops I feel that I have assisted in the development of such programs.

Spirituality is on the Rise

In their study Hagberg and Guelich (2005) talk about the subculture of people existing today for whom the quest for increased spirituality and wholeness provides their reason for living. Through counseling, education, psychology, psychic awareness, philosophy, fitness, nutrition, and hard work, they strive for new levels of awareness, new and higher levels of consciousness, and ultimately transcendence. They seek to become the most they can be.

There are many ways to understand spirituality. Some believe that they do not have spirituality and do not need to have a spiritual life. Some believe that they are spiritual without the benefit of any formal religious affiliation. Others express their spirituality by belonging to a formal religion.

As discussed by Rolheiser (1999) everyone has spirituality whether they are aware of it or not.

Currently there is a reawakening of spirituality and a desire to understand what that spirituality means. A common belief that if you are spiritual, you must be religious is not necessarily true. The book Megatrends 2010 , written by Patricia Aburdene (2007), predicts the rise of spirituality. She claims this will be the number one megatrend for the future. A megatrend, according to Aburdene

(2007), "is a large, over-arching direction that will shape our lives for a decade or more". Whether you believe deeply in spirit or think it is a religious hoax, Aburdene (2007) believes it will influence your life one way or another. It is inevitable.

We are in a universe that is inside us. Spirituality is the practice that brings up this inner universe. It gives a sense of belonging and profound inner peace. Spirituality is about loving what shows up. The phenomenon of spirituality is present in all the things we do and create. Only most of it remains unconscious (Aburdene 2007).

What kind of spirituality is being sought after? Is this a quest for a new global consciousness?

Some believe that spirituality is a quest for global consciousness. There is a belief that we have

reached a point in human history where we have to design a future based on our relationship to the whole community of life (Aburdene 2007) . The gift of spirituality or consciousness will shine in our actions, if we dare to become caring stewards of the Earth . It is the primacy of inspiration, invention, happiness, and of course love .

However, others believe that God could be bringing His faithful into deeper levels of discipleship, which will enable them to endure in a culture that is becoming increasingly hostile to conservative Christians (Jones 1993). A further look at this spiritual awareness brings us to an understanding of the reality of our connectedness, but also shows it as the possibility of how we must begin to care for one another. A truly spiritual life will change our understanding of who we are in relation to the rest of humanity.

In his book, “Life of the beloved: Spiritual living in a secular world”, Nouwen (1992) discusses the effects of living the spiritual life. He believes that the spiritual life counteracts the countless divisions that infiltrate our daily lives. These divisions can be either interior divisions or exterior divisions. Spirituality can transcend the divisions among people of different cultures, races, and religions. It can also help to heal the divisions created within ourselves, the division between happiness and sadness. Through living a spiritual life, everyone we meet and everything that happens to us becomes an opportunity to choose what makes us alive, or brings us death. We learn to make the choices that will bring us life.

Christian Spirituality

The beginning of Christian spirituality is recognizing the need for God in our lives, and placing ourselves in His hands with complete trust, confident of the tenderness of God’s love for us

(Girzone 2004). In his book, Rolheiser (1999) points out that the path needed to channel our

Christian spirituality is the path that leads us closer to God. Viewing spirituality from a Christian

standpoint, it is ultimately the way in which we live out our response to God (Hagberg and Guelich,

2005). Trying to be a good Christian means learning how to respond with love for God, to people and to circumstances (Lonsdale 2004). There are specific disciplines we use to regulate how we react to our wants and desires in Christianity (Rolheiser 1999). To those who wish to experience the presence of God, we must follow the discipline that Jesus laid out to channel our energies. An emphasis is on worship, community, and acts of compassion that help to form a spirituality which feeds the spirit that is within us. In other words, spirituality in the Christian sense requires us to take on the mind and heart of Jesus in our dealings with others (Rolheiser 1998).

Christian spirituality is based upon a desire of the soul to connect with Jesus (Nouwen 1992).

The hope of Christians is directed to the return of Jesus Christ and the resurrection of the dead.

Additionally, the essential parts of the message that He brought to us, was to reconcile the world to

His Father’s love, to obtain His forgiveness for the sins of His human family, and to insist that His followers learn to rise above pettiness and hurt and also forgive (Girzone 1998).

According to Rohr (2008), in true Christian spirituality we discover that God does not want fear based relationship with us. He desires willing and free relationships. He wants us to come to Him willingly, not out of a sense of duty or obligation, but out of love. In the practice of Christian spirituality, the resulting behavior should always be a practice of love.

In his book, “The way to Christ: Spiritual exercises”, Pope John Paul II (1984) states that

Christianity is the religion of choice, of the choice of Christ. The external expression of this choice of God in Christ means choosing God and acknowledging Him in one’s life. In this choice, we also choose to follow Jesus in His message and example of love and forgiveness. It also means choosing oneself in a new way, which is a new type of existence, a foundation, a lifestyle, and a specific morality. He stresses the importance of life in community. God wants to draw each of us into His

love and involve us in it by spreading it to others. In order to be able to feel God’s love, we need to be able to recognize God in our lives. Sometimes we may need assistance in doing this. The workshops that I have created are a way to teach others how to recognize God and feel His loving presence.

Faith

John Powell (1998) describes faith as trust. We trust God to take care of us, to do good for us, to love us, to love us and to care for us. Trust means knowing that God exists, knowing that He is good, knowing that He has the power to do what He wants, and trusting that He will use it to do whatever is best for us. Trust means a willingness to subject ourselves to His will, and to be willing to obey not out of fear but out of love. When we trust God, we love Him. Trust is shown by what we do. However, the action is not the trust, and it does not create the trust, it is only the result of trust. True faith is trust in Jesus Christ.

Each Christian has at some point or another made a decision to trust in Christ. For some, it was a well-thought-out decision. For others, it was an illogical decision, made for wrong reasons, but the right decision anyway (Girzone 2004). We could trust no one else, not even ourselves. On our own, we would despair in our brokenness. We cannot trust other human authorities to love us and care for us. For some of us, faith was a choice of desperation; we had nowhere else to go but to Christ

Pope John Paul II (1984) tells us that we would not trust God unless God Himself gave us the ability to trust Him. Humans have been too corrupted to believe or trust in God on our own strength or wisdom. Faith is merely receiving the gift, being thankful for the gift. God gives us the ability to receive His gift, and to enjoy His gift.

God has good reason to give us faith, for there is someone completely trustworthy for us to believe in. Vanier (1994) speaks of the fact that the faith that God has given us is rooted in His Son,

who became flesh and died for us. We have good reason to have faith, for we have a Savior who loves us to the point of sacrificing His own life. Our faith has a firm foundation in Jesus the Christ.

Prayer as Communication with God

In prayer, our knowing of God is an intimate, felt way of knowing (Paintner and Wynkoop

2008). Forest (2007) discusses that prayer is an act of intimacy between created being and creator.

It can happen while among a crowd of people in Church or in solitude. It can happen in a moment or it can encompass an entire day. Prayer is anything we do to acknowledge God’s presence.

Silence can be a prayer; one can pray simply by attentive listening to God.

Many authors of books on spirituality discuss the fact that communication with God is an essential part of the relationship. Powell (1998) states that the communication of ourselves in faith, is prayer. He believes that the person who does not pray well, also does not believe very deeply. He also makes it a point to say that communication involves both talking and listening. We cannot just talk at God. We talk to God and we listen attentively for God’s response.

Particular methods of prayer can be helpful, but not essential (Forest 2007). Prayer is the vehicle that allows us to communicate with God. Prayer does not mean simply to pour out one’s heart. It means rather to find the way to God and to speak with Him, whether the heart is full or empty

(Bonhoeffer 1989). Experience shows that the circumstances of life draw us in prayer either in gratitude for the gifts of God received in life or because the situations that we meet in life impress on us our need for prayer (Lonsdale 2004). Affective prayer is communion with God, a communion leading to union (Morello 1994).

After we are in touch with the invitation being extended to us by God, we may begin to release all words and images that are contained within us and we begin to develop a contemplative spirit that allows God to break through at the right time and surprise us with grace (Paintner and

Wynkoop 2008). As we listen to God speak, we are called to be aware of our own patterns of resistance. We are always in the presence of the sacred, but the sacred nature is only apparent to those who are open to it (McQuiston 1996). This demands of us a willingness to sit quietly at the feet of God and await His touch (Powell 1998).

Spirituality in Community

In his article, “Spirituality: experiencing the everyday world as grace”, Sabatino (1998) discusses the interdependency, which forms our world. He emphasizes our human need for one another, which is an aspect of our everyday lives, and which we very much take for granted. We do not realize how interconnected we are, nor how much we rely on each other for care and assistance. The spiritual dimension of human experience not only awakens the awareness of the reality of our connectedness, but also shows it as the possibility of how we care for one another (Sabatino 1998).

God did not create us to live in isolation. He created each of us incomplete, so we would need one another, so we could help one another, so we could reach out and touch one another’s lives (Girzone

2004).

Girzone (2004) emphasizes that the Spirit of God works in different ways with different individuals. We are all created with different gifts. We are given different gifts by the Spirit in order to be able to perform our unique function in the building of the mystical body of Christ. In the community of the people of God, the spiritual life means participation (Pope John Paul II 1984)

Living a life inspired by the Spirit of God helps us to overcome the issues that can divide us which can be created by traditional religious communities. An understanding of Christian spirituality encourages us to see that God is closer to home than we tend to find with some traditional religious teaching. God is not out there, but present at the very center of self. We can

experience the divine not by leaving the human condition behind, but by entering fully into the richness of all that humanity can be (Girzone 1998).

A truly spiritual life counteracts the many divisions among the most widespread social gatherings (Nouwen 1992). The Spirit of God is the spirit that unites us and makes us whole. We can no longer find acceptable the divisions between races, religions and cultures, but God’s Spirit can be witnessed in the unification, healing, restoration, and reconciliation within the community

(Tillich 2001). Each day we must seek a forgiving heart, for without a cultivation of an attitude of forgiveness, we can never be at peace with one another (McQuiston 1996).

Pope John Paul II (1984) tells us that God did not cut Himself off from humanity. He is with us always. We choose whether to let God into our lives. We also make the choice to share the love

God gives to us in our community.

Church Community and Religion

Formal religion can at times present the wrong message. Instead of teaching an understanding of the love message of Jesus, it can overly emphasize the importance of adherence to the rules.

Unfortunately, the problem is a human problem. Both leaders and members of a congregation can fail in their attempts to practice true Christianity. This problem is not just a present day problem, but has plagued humanity for over two thousand years.

Girzone (1998) discusses how the Gospels display the interaction of Jesus with the religious authorities of His time. Jesus made it clear that He did not come to abolish the law. Jesus proclaims that goodness in not in the observance of the Law, but in the Spirit that inspires the proper observance of the Law. In other words, a person can keep all the commandments and yet never do a kind thing in their life. We have not really changed in our approach to religion from the time of

Jesus (Lane 2004). In many cases, an emphasis is placed on following the rules, not on living the life of love.

According to Powell (1998), religion can be an area of suspicion for many people. It may seem to promote convenient truths, the kind that comforts us in need but controls our conduct. We are sometimes suspicious, feel manipulated, and do not want to believe because someone else wants us to. Our ideas of God, faith and the Church have been built upon a limited experience by a limited understanding.

In his book, Dwyer (1999) states that the new spiritual awareness brings people to a desire for integration. They want to feel a connection with God and the rest of humanity. In the area of religious education, the Church has misunderstood this real need of their congregation and has given them structures, rules, and guidelines that in our present day are no longer meaningful.

A separation of people and the Church could stem from deep unresolved pain or dissatisfaction rooted in early religious upbringing (Hagberg and Guelich 2005). People often see religion as people in Jesus’ day saw religion, as weighted down with legalities and punishments for violations of religious laws (Girzone 1998). If all we do is adhere to the rules, we miss the reason why the

Church exists in the first place. The main mission of the Church is to spread the “Good News”, and that news was not for us to keep following the rules. The message was one of love; Gods love for us and the necessity to love others. The separation of the message of love from faith can be a consequence of the deterioration of religion (Tillich 2001).

Some ministers choose to keep themselves aloof and choose not to associate with the people they are supposed to be shepherding (Girzone 1998). Jesus was always the Good Shepherd and looked for the goodness in people. Unfortunately, church communities do not always treat people with the same love and concern. Sinners are very carefully avoided in our churches and are not

allowed to take part in the real life of the Church. We sometimes shun those who are in most need of community, such as those who divorce their spouses, the ex-convict who is recently out of jail, and those who may publicly disagree with some aspect of the rules of the church. We do not feel comfortable with sinners and we make them feel uncomfortable by not allowing them to perform services and ministries that are open to others whose lives superficially are more in keeping with

Church community standards (Girzone 2004).

Jesus, on the other hand loved the sinner. He was open to people who had glaring defects and saw them in the wholeness of their lives because as the Good Shepherd He continually reached out to the bruised and hurting sheep. It seems to me that, it is quite often that the Christian leaders forget their role as being good shepherds.

Christian churches need to emphasize the love message of Jesus in order to assist members in the development of their spirituality. New programs need to be developed to help members that are searching. I have developed one such program in the workshops that I have created.

Chapter Summary

An understanding of all of these aspects is necessary for the maturity of one’s Christian spirituality. These are topics that are not specifically addressed in traditional religious education.

Although many programs for adult education exists within the formal Church structure, spirituality and one’s relationship with God is often missed. In addition, an emphasis is often placed upon an adherence to the rules rather than how to live the life of love as the message that Jesus came to show us. There is a need for specific direction as to how to connect with God, to see His presence in one’s life, and to understand how to love.

It is true that there have been many books and articles written about how to develop one’s relationship with God and to learn to recognize His presence in one’s life. Many fine authors back

to the Gospels have talked about the message of God’s love that Jesus came to give us. However, unless one is searching for those tools to help them to understand the message and is directed how to develop them, it could be a search ending in frustration. It could also be possible that the language used in these books and articles is too complicated or takes too much time to understand.

The problem that many people face, who are looking to move forward on their spiritual journey, is where to begin. Again, this understanding may require some direction.

I feel that in the creation of these workshops on Christian spirituality, I have provided a vehicle to simplify an understanding of the message of Jesus. Our society today with all its fast-paced activity does not encourage a life of love. The countercultural aspect of the message of Jesus and

Christianity gives us the encouragement to be still and listen for the loving words of God.

Chapter III

How the Workshops are Designed

This book contains a series of three two-day workshops, to help Christian women and men who are interested in developing their relationship with God and move forward on their spiritual journey. I have presented them in the form of weekend retreats. These retreats can be read individually from the book or they can be presented to a group. I would like these retreats to enable people to unlearn what they have been taught about fearing God and discover the God who is love.

Formal religion can sometimes put an emphasis on the adherence to the rules or laws, but often leaves out the message of love that Jesus came to teach. However, I feel that Christianity provides an excellent set of guidelines, through the teachings of Jesus, to help God’s people move along on their spiritual journey. The workshops contained in this book can be used by any group to put on their own retreats, as they contain complete scripts of retreats from beginning to end.

With an understanding of the stages of faith explained by Hagberg and Guelich (2005), these workshops are designed for those wanting to move along on their spiritual journey beyond stage three, and those who have hit the wall and are trying to move beyond stage four. They are designed to provide an understanding of the message Jesus came to bring us of God’s love. They include presentations of the methods of communicating with God through prayer and scripture.

The three workshops are set up in stages. First, there is a workshop for beginners who are initially seeking an understanding of Christian spirituality and are looking to find God in their lives.

This workshop will provide an understanding of Christ’s message as presented in the Scriptures and overviews of prayer methods to help in communicating with God. This workshop is essentially a

"breaking open" of the Word and defining Jesus' message. There is a heavy emphasis on the teachings recorded in the New Testament.

Workshop one begins with a discussion of the teachings of Christ as a basis for the formation of

His Church. The four Gospels are examined to see how each Gospel writer presents the message of

Jesus and an understanding of Jesus Himself. I have presented an examination of the Acts of the

Apostles and the letters of Paul, John, and Peter in order to see how they spread Jesus’ message to the Jews and the Gentiles. There will be handouts summarizing the Gospels, Acts, and letters, highlighting the major points of each.

In addition to the study of the development of Jesus’ message, I have prepared a power point presentation regarding a general overview of the various methods of prayer and how to develop communication with God. In this presentation about verbal communication with God through prayer and scripture, I have briefly presented how we can communicate with God through the use of art and music.

Throughout the two days, there are breakout groups to discuss topics pertinent to spiritual formation . There is also an opportunity to experience some of the prayer types during the breakout sessions. There is also an opportunity for each reader or participant to evaluate their own spirituality. I have develop an attendee evaluation form in order to gauge the effectiveness of the workshop in order to make improvements to the presentation.

The second workshop is designed for those who are further along on their journey and are in need of additional direction. I have presented how the message of Jesus has developed over the centuries. I have included a presentation of the various major theologians who have contributed to the Christian tradition such as St Thomas Aquinas, St. Teresa, and St. John of the Cross. Their specific contributions are presented in this workshop. There is also a presentation on the

Reformation and its positive influence.

In this workshop, there is a heavy emphasis on prayer as communication with God I have focused on the prayer method called lectio divina, used in conjunction with praying with the

Psalms. I first presented a power point presentation on lectio divina and then a presentation regarding the Psalms as prayer. Finally, I discussed how the combination of lectio divina and the

Psalms can enhance our communication with God. There is also an opportunity for the readers or participants to experience lectio divina.

Throughout the two days, there will be breakout sessions to give the readers or participants the opportunity to journal and to create their own prayers using some of the material discussed in workshop two. I will provide handouts for all of the topics discussed presenting the highlights of each topic. The readers or participants are given the opportunity to evaluate their own spirituality. I have developed an attendee evaluation form in order to gauge the effectiveness of the workshop in order to make improvements to the presentation.

The last workshop is for those who are more advanced and need assistance in continuing their journey. In this workshop, I have discussed the current understanding of the message of Jesus and how His first century message relates to a 21 st century audience. . There is a presentation regarding some of the books of contemporary authors and other resources that can help the readers or participants in the continuation of the spiritual journey

In this workshop, I have included a presentation on spiritual direction and how this practice has developed throughout Christian history. It includes why one may need a spiritual director and how they assist in helping one to communicate with God. I will also present resources that will help the readers or participants find their own spiritual director. The readers or participants are given the opportunity to assess their own spirituality.

Throughout the two days, there are breakout groups to discuss ways to enhance spirituality and to encourage the importance of community in Christian life. I will provide handouts for all of the topics discussed presenting the highlights of each topic. I have developed an attendee evaluation form in order to improve on future presentations.

By attending all three workshops the participants will have a greater understanding of the importance of developing their relationship with God, and will have some tools necessary to move forward on their spiritual journey. In addition, they will to be able to answer the following questions and to perhaps to develop questions of their own.

1. What is Faith?

2. What is the message of Jesus?

3. What is Christian spirituality?

4. What does it mean to be in relationship with God?

5. How do we see God’s influence in our lives?

6. How do we talk to God and how do we hear God speaking to us?

7. How do we move forward on the spiritual journey?

8. What is the role of the Church in the spiritual journey?

9. Are there different types of prayer and what are they?

10. What is the importance of community in Christian Spirituality?

11. What is spiritual direction and why would we need it?

As Christians, we are searching for the relationship with God that will allow us to feel His unconditional love. The goal in creating these workshops is to try to give people the tools to move forward on their spiritual journey toward a greater connection with God. Jesus is at the door of our hearts knocking and we need to understand how to let Him in. These workshops are designed to be keys to help others to open their hearts to God and to feel His loving presence in their lives.

Retreat One Day One

Schedule Theme: "Love One Another."

7:30 AM Registration and Continental Breakfast

8:00 AM Opening Ritual - Entering the Sacred Space Scripture Reading - Luke 24:13-33 Prayer-Psalm 138 Song - Word of God Speak

8:30 AM Welcome, Introduction and Announcements What is Christian Spirituality?

9:00 AM Ice Breaker Activity - Church Group “Toilet Paper”

First Keynote - A New Beginning - THE SECRET MESSAGE OF 9:30 AM JESUS What does salvation really mean?

10:30 AM Questions/Discussion

10:45 AM Break

11:00 AM Workshop-Stages of Faith Do you know where you are on the journey, or are you looking for the road? Song just before Lunch - Word of God Speak

12:00:00 NOON Lunch

1:15 PM Song - Word of God Speak Scripture Reading-Luke 6:27-38 Prayer-Psalm 111

1:30 PM Second Keynote - PLEASE QUOTE ME. What do Matthew, Mark, Luke and John say about Jesus?

2:30 PM Questions/Discussion

2:45 PM Break

Day One

Schedule Theme: "Love One Another."

3:15 PM Workshop - Guided Imagery Encounter with Jesus Who am I? Journal

4:15 PM Sharing the Workshop Experience

4:45 PM Free Time or Prayer Workshop

5:45 PM Dinner

6:45 PM Song - Word of God Speak Scripture Reading - Acts 2:1-39 Prayer - Psalm 122

7:00 PM Third Keynote - WELL, DID THEY GET IT? How the message was spread from acts and the letters of Peter and John.

7:45 PM Questions/Discussion

8:15 PM Scripture Reading - 1 Peter 3:8-22 Prayer-Psalm 27 Song - Word of God Speak

8:30 PM Social Time with Snacks and Beverages

9:30 PM Day Ends

Day Two Schedule Theme: "Love One Another." 7:30 AM Continental Breakfast

8:00 AM Entering the Sacred Space - The Journey Continues Scripture Reading - 1 Corinthians 13 Prayer - Psalm 40 Song - Word of God Speak

8:30 AM Announcements

9:00 AM Fourth Keynote - WHO INVITED HIM? How Paul spread the message of Jesus.

10:00 AM Questions/Discussion

10:30 AM Break

10:45 AM Workshop - Write a Letter If you were Paul, what would you write to the Christian Churches in the United States? Journal

11:30 AM Sharing of the Workshop Experience

Song Before Lunch - Word of God Speak

12:00 Noon Lunch

1:00 PM Song - Word of God Speak Scripture Reading - Luke 11:1-13 Prayer - Psalm 57

1:15 PM Fifth Keynote - TEACH US TO PRAY Prayer as Communication with God

2:15 PM Questions/Discussion

Day Two

Schedule Theme: "Love One Another."

2:30 PM Break

3:15 PM Small Group Workshops - Spiritual Health Assessment

4:15 PM Sharing of the Workshop Experience

4:45 PM Closing – Evaluation (Appendix 1) Reading - Galatians 5:13-26 Prayer - Psalm 8 Song - Word of God Speak

5:30 PM Closing Banquet

6:30 PM End of Second Day

Spirituality Workshop One Theme: "Love One Another." Morning Day One

The retreat will begin with:

Creating the Sacred Space (Several people from the hospitality group will lead this part of the retreat.)

The lights are dimmed. A song is played "Christ Has No Body Now But Yours."

Song: Christ has no Body now but yours.

St. Teresa of Avila Prayer (lyrics) John Michael Talbot (Music)

A table is set up in the front of the room. Several people who have been chosen, proceed to enter into the space with their chosen items. There first item, which is a white table cloth, is placed on the table; the second is a cross placed in the center; the third is a plate, which is placed to the right of the cross; the fourth is a wine glass or chalice and is placed on the left. Bread is placed on the plate and wine is poured into the chalice. The last item to be brought in is a candle that is placed on the table. The candle is lit. The music stops. All are asked to sit for a few minutes in silence with their hands in their laps, receptive to God's leading. Breathe in God's Spirit. Breathe out confusion.

Repeat several times. Prayerfully ponder and review the distractions or obstacles, which may be blocking you from receiving God's love. Sit for a few minutes in silence and offer a silent prayer to receive the bread of life and the wine of the covenant.

The reading of the Scriptures begins the:

Opening Ritual (Dramatic Reading)

Luke 24:13-33 (New International Version)

On the Road to Emmaus 13 Now that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. 14 They were talking with each other about everything that had happened. 15 As they talked and discussed these things with each other, Jesus himself came up and walked along with them; 16 but they were kept from recognizing him. 17 He asked them, "What are you discussing together as you walk along?" They stood still, their faces downcast. 18 One of them, named Cleopas, asked him, "Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?" 19 "What things?" he asked. "About Jesus of Nazareth," they replied. "He was a prophet, powerful in word and deed before God and all the people. 20 The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; 21 but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. 22 In addition, some of our women amazed us. They went to the tomb early this morning 23 but didn't find his body. They came and told us that they had seen a vision of angels, who said he was alive. 24 Then some of our companions went to the tomb and found it just as the women had said, but him they did not see." 25 He said to them, "How foolish you are, and how slow of heart to believe all that the prophets have spoken! 26 Did not the Christ ] have to suffer these things and then enter his glory?" 27 And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself. 28 As they approached the village to which they were going, Jesus acted as if he were going farther. 29 But they urged him strongly, "Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them. 30 When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. 31 Then their eyes were opened and they recognized him, and he disappeared from their sight. 32 They asked each other, "Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?" 33 They got up and returned at once to Jerusalem. There they found the Eleven and those with them, assembled together

For the Journey (Dramatic Reading)

We turn to Luke's Gospel for his unique resurrection story. Two of Jesus' followers, who failed to see Him in the breaking up of their personal hopes, and failed to see Him in the breaking up of His companions, will now recognize Him "in the breaking of the bread."

As a "companion," literally, "with-bread," is how Jesus comes alongside these two dispirited disciples. Their heads are down and they see the earth without any hope for the new life they sought in the teachings of Jesus. As a companion, He joins their darkness and gently leads them through their reflections on what recently happened in Jerusalem. Their eyes are more dim than their spirits and they find it hard to believe what they saw and what they have heard about His Resurrection.

They did not see it happen, so for them, it did not really occur.

We watch and listen to their sharing in the rising of Jesus, as their hearts burn within them while they listen to this mysterious companion. He is a "collector," a "finder" and He has risen to raise both those who seek for Him and those who take the road back to Emmaus (Forest 2007).

When Jesus appeared to two disciples on the road to Emmaus, after his resurrection, they didn't know He was with them. They were quite caught up in their discouragement. Good Friday had been devastating to the "hopes" they had. They were so down because their expectations died on that

Friday. In their self-pity, there was no room in their imagination for the Good News that God was trying to reveal to them.

During this workshop we want to discover our own road to Emmaus. We will try to notice, through our reflections each day, the ways we are absorbed in our problems, discouragements and worries, which prevent us from seeing Jesus as being with us.

We want to focus on two key parts of the story. Jesus makes the "breakthrough" in two ways

(Forest 2007).

He begins by "opening up the scriptures to them." This is very much what Jesus will be doing for us during this workshop. We have come to understand the story and to appreciate how He came to enter our lives completely. We now know the challenges we face of not wanting to embrace our lives completely, resisting our own diminishment and death. The temptations to

riches, honors and pride abound. Jesus has been confronting our discouragement by revealing

Himself to us and inviting us to fall in love with Him and His pattern of giving His life away. And, we have seen the "scandal of the cross" as His revelation that his gift of self is "for me."

How often our hearts have burned within us!

Jesus then comes into their home with them and ritually gives them a way to recognize Him and remember Him. When He "took the bread," they must have seen Him as the one who is there to nourish them with the daily bread that He promised would sustain them. When He "blessed it," they must have remembered how He gave thanks to God and placed His life in God's hands. When He

"broke it," they knew He was the one whose life is broken open to reveal servant love to us. And, finally, when He "gave it to them," they knew who they were again - His disciples.

Is this not how we come to recognize Him today?

We find comfort and great joy in watching Jesus compassionately seek out those who have their hearts and hopes broken. It is so human to doubt and want to turn towards where ever our

Emmaus hiding place may be (Forest 2007). We freely turned to our own tombs, burying our frustrated plans and fractured friendships. Our self-chosen tombs can be such comfortable resting places. These men are going back, and in meeting Jesus they will want, not to go back, but to return.

We have been praying often about our own tombs and hiding places. Their walls of fear, the locked doors of self-negativity and regret, have been abandoned and yet we know their comforts and the easily-found roads back to their ever-opened portals. It is very dark in our tombs and Jesus constantly invites us into the sunshine. The word "consolation" literally means, "with the sunshine" and conversely, "desolation" means "down out of the sunshine."

The men we watch this day experience the warmth of the sun in them being invited out of their darkness. We pray this day with the joys of having been found, having been called out into the

sunshine. We also pray with the joy in the awareness that He will always be gathering His followers when their hearts and hopes are broken. He has risen so that we might have confidence in His grace more than our fragile selves.

Prayer

Psalm 138 (New International Version) Of David.

Leader: I will praise you, O LORD, with all my heart; before the "gods" I will sing your praise.

All: Your love, O Lord, endures forever.

Leader: I will bow down toward your holy temple and will praise your name for your love and your faithfulness, for you have exalted above all things your name and your word.

All: Your love, O Lord, endures forever.

Leader: When I called, you answered me; you made me bold and stouthearted.

All: Your love, O Lord, endures forever.

Leader: May all the kings of the earth praise you, O LORD, when they hear the words of your mouth.

All: Your love, O Lord, endures forever.

Leader: May they sing of the ways of the LORD, for the glory of the LORD is great.

All: Your love, O Lord, endures forever.

Leader: Though the LORD is on high, he looks upon the lowly, but the proud he knows from afar.

All: Your love, O Lord, endures forever.

Leader: Though I walk in the midst of trouble, you preserve my life; you stretch out your hand against the anger of my foes, with your right hand you save me.

All: Your love, O Lord, endures forever.

Leader: The LORD will fulfill his purpose for me; your love, O LORD, endures forever— do not abandon the works of your hands.

All: Your love, O Lord, endures forever.

Song

"Word Of God Speak" (This is the theme song of the two days) Words and Music By Peter Ripley and Bart Millard

Welcome, Introduction and Announcements

The master of ceremony for the retreat will handle the welcome, introductions and any announcements . There will be a brief description of the activities for the next two days. The keynote speakers will be introduced and the workshops will be outlined.

There will also be some housekeeping announcement such as: Restroom Areas Smoking Areas Location of beverages; water, coffee, etc. Location of the lunchroom Who to go to with questions about injuries or accommodations The location of the Chapel for quiet reflection during free times The location of the bookstore or gift shop

Introductory Presentation by the Master of Ceremony

Christian Spirituality

Within Christianity, a resurgence of energy and interest in the spiritual life among the laity has occurred (Wills, 2006). This is a retreat to foster an authentic Christian spirituality. We will define spirituality as the practice of the presence of God, which manifests the love of God in the midst of the joy and pain of our world. As interest in spirituality grows, people need a reliable guide to distinct Christian spirituality. Christian spirituality refers specifically to those practices that grow out of the theological understandings of those whose chosen path to God is by way of discipleship to Jesus Christ.

Christian spirituality describes the whole of the Christian's life. Christian spirituality is an orientation to self-transcending knowledge, freedom, and love. It will illuminate our ultimate values and highest ideals perceived and pursued in the mystery of Jesus Christ through the Holy Spirit in the Church and practiced in the community of disciples. That is to say, spirituality is concerned with

everything that constitutes the Christian experience. It is concerned specifically with the perception and pursuit of the highest ideal or goal of Christian life, which is an ever more intense union with

God disclosed in Christ through life in the Spirit.

Christianity Spirituality is the quest for a fulfilled and authentic life (Girzone 2004). It involves taking the beliefs and values of Christianity and weaving them into the fabric of our lives, so that they animate, provide the breath and spirit and fire for our lives. Christian spirituality is the desire to live our lives following the example of Jesus Christ. We are to live a life constituting selfless love, compassion, and forgiveness. Christian spirituality is expressed in the community of the faithful because to be truly Christian requires a relationship with God and with others in God’s family.

Christian spirituality is the way to internalize the message of Christ, so that we live it out in our own journey. Experience has taught us that in this life there is no absolute security or lasting peace. It is important to remember that our security can only be found in trusting Christ with all we have and all that we are, being certain that He will never fail us. It is our participation in the life of

God and the model for the way in which each of us listens for His Word.

Through Christian spirituality, we come to know that we are lovable persons and that God loves us at this moment and accepts us as we are. We discover that Christ is not just a historical figure, but also one who lives with us continually. We learn to let go of whatever prevents us from entering into a life of perfect freedom in Christ.

In a very important sense, the vision of life at the heart of Christianity is not overly complicated. We have sometimes made the pursuit of Christianity more complicated through a desire for excessive precision (Rohr 2008). In other words, we may feel that one has to follow specific rules in order to be Christian. However, what it means to be Christian and what it takes to

have true Christian spirituality can be expressed with great simplicity. Jesus did so: "Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." The second is this: "Love your neighbor as yourself. There is no commandment greater than these." (Mark 12:30-31).

While all mainstream Christian denominations share the same core beliefs, there are also differences, sometimes substantive, more often only a difference in emphasis, which creates opportunities for differing spiritualities. However, for the purpose of this retreat we will not talk about the differences within Christian denominations. We will instead concentrate on what is common to all Christians ,which is Jesus Christ. We will talk in depth about who He is, why He came, and the legacy of love He left for us.

We will discuss how we can develop our relationship with God through Jesus Christ and the

Spirit. We will listen to the Word of God in the Scriptures and how we can communicate with God.

We will learn to accept that God loves us unconditionally and wants not only to tell us of His love, but also to demonstrate His love for us. We will learn how to share that love with others in community.

So, sit back and be prepared to be transported to the first century, where we will encounter

Jesus, some of His Apostles, the four Gospel writers and finally Saint Paul. In the next two days we will be immersed in the message of Jesus. We will learn to let go and experience God's love for us.

We will discover resources that will help us to develop our own relationship with Jesus. We will have prayer experiences that will help us in our quest toward communicating with God. We will learn how we might spread the love message of Jesus. This retreat is designed so that we will have an understanding about living all of life before God, and by his Spirit, in a way that encompasses

our relationship with Christ; a transformation of Christ within us; and sharing in community as

Christ through us.

The master of ceremonies will announce and explain the icebreaker activity. The hospitality team will provide the supplies for each table.

This activity will take place at each table.

Icebreaker activity

Church Group “Toilet Paper” Icebreaker 1

Have everyone sit in a circle, or if you have a large group form several circles. Pass around a roll of toilet paper, and tell everyone that is the only toilet paper in the place, and to tear off what they will want to use! Once the roll has made it all the way around, start with the first lady in the circle and ask her to tell one thing about herself for each square of toilet paper she tore off!

Go around the entire circle.

What’s really fun is when they take you seriously about that being the only toilet roll available .

You’ll have ladies wrapping the stuff around their hand or hiding it in their purses! 1

1http://christianicebreakergames.com/2009/05/christian-womens-retreat-icebreaker-games/

The master of ceremonies will talk about and announce the first speaker and the topic .

First Keynote- The Secret Message of Jesus

Jesus came to bring us the good news of salvation. But what does salvation mean?

Throughout the New Testament, the words "save," "saved," and "salvation" have their root in the

Greek "sozo" which means to save, to rescue, to deliver, to protect. "Sozo" is also translated in the

New Testament with the words heal, preserve, save, do well, and to make whole. The Greek

"soteria" (which has it’s origin in “sozo”) is the main word translated "salvation." "Soteria" is also translated to deliver, health, salvation, save and saving (Kummel 1996).

One can learn the full meaning of a Greek word by studying the scriptures where it is used and the way it is interpreted. You can easily see from the previous definitions that "salvation" means much more than a soul’s preparation for Heaven.

In Romans 1:16-17, the Apostle Paul writes, "For I am not ashamed of the gospel of Christ; for it is the power of God for salvation ("soteria") to everyone that believes… For there is the righteousness of God revealed from faith to faith."

Jesus came to bring us salvation, which means He came to rescue, deliver, protect, heal, and save us. He came to make us whole and to reconnect us with the God who loves us. He came so save us from our sin, our despair, our loneliness, our fear and our lack of faith (Mark 4:35-41).

After living in Nazareth for thirty years (Luke 3:23), Jesus began to deliver His message, which was called the Good News (Matthew 4:23). What was the Good News? In the time of Jesus, the people were burdened with laws that regulated the smallest layers of daily life. Besides the oppressive laws of their Roman conquerors, there was the body of Jewish law. There were not just

Ten Commandments; there were 613 commandments and 365 prohibitions (Hahn 1997). When they

could not measure up to the laws, the religious leaders cut them off from the society of decent people.

Jesus told people He had come to fulfill that prophecy, to bring them the Good News for which they had waited for so long (Luke 4:20-21). Part of the Good News brought to us by Jesus was that being fully human in the true sense of the word was true holiness. All the commandments and prohibitions did not make one holy. Being what God created us to be, just ourselves, good human beings was what made one holy (Mark 4:35-41). There is a profound revelation in that, and an important part of the Good News, that you could be ordinary, doing the ordinary, everyday things that people do, and underneath that simple, ordinary persona, possess extraordinary holiness.

How Jesus lived His own life as a human shows how we are to live ours (John 16:25-28). In

His own life, Jesus lived simply. He was deeply in love with everything and everyone living, from

God down to the simplest creature. He was gentle and compassionate, especially to those who were ostracized by society (Mark 2:17). He never gave an appearance of self-righteousness, but had a genuine humility and meekness and an understanding of others (Girzone 1998).

It is revealing that Jesus chose a wedding party for the launch of His public ministry (John

2:1-11). The news of what he did probably spread like wildfire, alerting everyone in the surrounding area to His kindness and His remarkable gift to the bride and groom. Kindness seems to be the message that Jesus wanted to precede Him, to disarm people so that they would not fear Him.

Everything about Jesus spoke of simplicity, being born in a stable, living an unknown existence, showing nothing out of the ordinary except when some need called forth His extraordinary power to heal or to comfort.

It did not take long before this simple preacher aroused the hostility of the religious leaders.

It is very strange how they could feel so threatened by a Person who preached only the highest of

ideals and spent His days comforting and healing, and His nights in prayer. Jesus, however, did not allow Himself to become obsessed with their criticisms and harassment (Mark 12:13-17). He concerned Himself with relationships, with His Father and with the people. Jesus said to love one another (John 15:9-17). He also said that the kingdom of God is here! We are called to live in God's kingdom now. Why does Christ's teaching seem so confusing? It is confusing because His message was not merely aimed at conveying information. It sought to precipitate something more important: the spiritual transformation of the hearers (Dwyer 1999). Transformation comes about through relationship. God's actions came about due to a desire to be in relationship. God loves us and wants to be in relationship with us. What a blessed thing!

Jesus' message was simple. You do not have to be a great scholar who has dedicated one’s life to religion with its traditions and practices or have an accurate understanding of religious teachings. You only have to be a person who cultivates love, compassion, and forgiveness towards others (Matthew 5:13-34).

Jesus cut through all the nonsense concocted through the centuries and touches the very core of what religion really is: our relationship with God. The person who is pleasing to God is focused on God and sensitive to all the pain and hurt that surrounds them. The accuracy in belief and disciplining human weakness are not important, but what is important is to love God and to care for others in need. These were teachings that were critical to Jesus. This was the Good News.

Jesus was not a high-strung angry person who made others feel uncomfortable in His presence. On the contrary, He displayed a relaxed casualness that was disarming to people. People enjoyed being with Jesus. This is why He always attracted large crowds. He did not act piously or preach harshly to them. They were attracted to Him because they sensed in Him a joy and

peacefulness that was unusual, and felt He really liked them. His own goodness was what ultimately inspired them to change their lives (John 14:6).

Jesus looked for the goodness in people. He chose a tax collector, Matthew, as one of His

Apostles, even though a tax collector had a bad reputation within their community (Matthew 9:9-

13). He went to the homes of people who were shunned by polite society. As the Good Shepherd,

He continually reached out to the bruised and hurting sheep (John 10:11-18). Jesus was a very social person. Even though it was part of his strategy to gather people to Himself, His socializing was not artificial. He displayed a real enjoyment of human companionship. His sociability is an expression of love and the enjoyment of friendship (Girzone 1998). Jesus had an immense love for people and part of His naturalness was His ability to participate and enjoy family gatherings and friend’s parties.

Jesus preached a detachment from material possessions (Luke 18:24-29). His attitude seemed to be that freedom from material possessions could be very liberating. It is important to maintain a detachment from whatever possessions we may have, and not allow ourselves to become so concerned with them that they become a serious distraction from our relationship with God.

The freedom and peace Jesus talked about had to do not only with material things, but also with anything that generated undue anxiety. Despite the constant turmoil that surrounded Jesus, from the angry religious leaders to the constant crowds pressing in on Him, He displayed a remarkable calmness that proved the value of detachment that Jesus had from whatever could disturb His inner peace. The promise of peace was a promise Jesus wanted to share with His followers ( John 14:27 ).

As concerned as Jesus was about spreading His Good News, He is not compulsive or driven like so many people with a mission. He lived His life, enjoying each day, making new friends, and

maintaining warm relationships with His old friends. This, too, could be considered part of His

Good News. He taught by His example how people could live with joy and serenity, and not allow themselves to be so driven that they lose their peace of mind and sense of balance. Through it all, they can enjoy an intimate relationship with God, which is built into the essence of being fully human (Girzone 1998).

Jesus showed no concern for the religious doctrines, customs, and rituals of the religious leaders. He did share His identity, and His relationships with the Father and the Holy Spirit, but this sharing of His inner life was the expression of His love. The doctrine of Jesus was in the relationships He was sharing (Matthew 15:29-38). He did not teach doctrines to be memorized; His doctrine was displayed in the life that He lead and the way in which he shared with others. He shared His unique understanding of God, and the relationship that God’s children should have with one another (Girzone 2004). Deepening of our intimacy with God and caring for one another was the religion of Jesus.

Jesus reveals to us a God who is wholly different from the vindictive and punishing God to which we were introduced in our youth (John 16:25-28). He was a God that Jesus knew intimately.

Jesus expresses tenderness in His relationship with His Father. We very often see Jesus going off to spend time in prayer, communing with His Father. Jesus saw God. He heard Him speak to Him. It was an intense and intimate relationship. It was a relationship that was shared in private, and in order to properly communicate with His Father, He had to be by Himself.

Jesus loved His Father and communicated with Him often. He prayed for wisdom and guidance in His earthly ministry. He prayed for others to come to know Him as Savior and Lord. He prayed for the twelve disciples, that God would protect them from “the evil one.” Jesus prayed for

God to strengthen their ministry once He departed from them. He prayed with honesty and

reverence. He prayed with joy and praise. But most of all, Jesus prayed with expectation. He knew the Father heard His prayers and would respond (Girzone 1998).

Jesus did not focus His message on sin (John 8:1-11). He took people where they were at, not emphasizing their past mistakes. With Jesus, everyone had a new beginning. His approach was to teach love, love of God, and love of neighbor and everyone was a neighbor. His emphasis was on the need to care and to be concerned for God, for others and for all of God’s creation. It was a positive message about love and relationship.

Even though Jesus set up His Apostles as leaders to bring His message and healing to others, it did not mean that He was limiting Himself to channel all of His love and healing only through those who were originally chosen (Mark 9:38-41). He let His Apostles know that He was free to choose whomever He wished to carry His message to others. He instructed the Apostles to just do their work, be humble about it, and do not judge the spiritual health of anyone other than themselves.

Jesus spoke in very down to earth parables about life, His values and His vision of what our life could be. He preached a message of hope and freedom and salvation. He gathered thousands of people into a new community, a community in which there would be no vestige of the complex structure of laws and prohibitions and rituals that had so burdened their lives. Setting people free was part of His main goal. Bringing people back to His Father's family was part of His gift to us.

Jesus realized that the life He was sharing was fragile and easily shattered, so He gave His apostles the authority to reconcile those who had drifted or damaged their friendship with God. He also gave His disciples food, which would nourish the divine life within them. He promised His followers that when they accepted His friendship, He and His Father would come and live within them ( John 12:44-50) .

The gift of God's living within us is the basis for the natural growth of the divine life received in baptism, except in many cases the relationship is not nourished (Keating 1994). The intimacy with God was the source of Jesus' own strength in His humanity. It flowed from the rich prayer life that He nourished constantly. This is the secret to intimacy with God. We must maintain constancy in prayer, because it develops within the soul a communion and a sharing of thoughts and feelings between the soul and God (Merton 1956).

On earth, Jesus tried to help people understand that God knows our weakness and our efforts. He understands our struggling, our pain, and our determination to do better. As long as we are sensitive to the pain and loneliness of others, and reach out to heal, our own sins, as many as they may be, will be forgiven ( Luke 7:36-50) . This is the Good News! Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Open discussion-The participants will be asked for any questions or comments.

Break

Workshop-Stages of Faith-Lead by the workshop master, who will explain the activity.

Do you know where you are on the Journey or are you looking for the road?

What Faith is:

Faith is the state of being grasped by that, which concerns one unconditionally. Faith in

Christianity is the state of being ultimately and unconditionally concerned about Jesus

Christ ( Tillich 2001) .

Since faith is an act of the personality as a whole, it participates in the dynamics of personal life. Faith as an act of the total personality is not imaginable without the participation of the conscious elements in the personality structure. Faith is not an act of any of the rational functions, as it is not an act of the unconscious, but it is an act in which both the rational and the non-rational elements of one’s being are being transcended. Faith is not an emotional outburst; faith has a cognitive content and is an act of the will (Tillich 2001).

The act of faith, like every act in one’s spiritual life, is dependent on language and therefore on community. Only in the community of spiritual beings is language alive. The religious language, the language of symbol and myth, is created in the community of believers and cannot be fully understood outside this community. Only in the community of language can one actualize their faith (Tillich 2001).

What faith is not :

The most ordinary misinterpretation of faith is to consider it an act of knowledge that has a low degree of evidence. This is belief rather than faith. Belief is based on evidence sufficient to make the event probable. The trust in the authority makes a statement probable for us. Faith is more than trust in authorities. The Christian may believe the Biblical writers, but not

unconditionally. She does not have faith in them. The term faith should not be used in

connection with theoretical knowledge. The dimension of faith is not the dimension of

science, history, or psychology.

God, in the person of Jesus Christ is the fundamental and universal content of the

Christian faith.

Stages of Faith

In their book "The Critical Journey: Stages in the Life of Faith," Hagberg and Guelich (2005),

list six primary stages that one follows as they embark on the journey of faith toward

relationship with God. These stages are:

Stage 1: Recognition of God

Stage 2: Life of Discipleship

Stage 3: Productive Life

Stage 4: Journey Inward

Hitting the Wall

Stage 5: Journey Outward

Stage 6: Life of Love

In the first three stages of the faith journey, our spirituality expresses itself in ways that are prescribed by external standards, such as church, specific spiritual leader, a book or a set of rules.

The next three stages represent a difficult personal transformation and reemerging. A time of crisis frequently, provide the energy for movement in our spiritual journey. When we are most vulnerable, we have the best chance to learn and move along the way. The stimulus for movement along in the journey is frequently an event or experience in our lives over which we have little control.

Stage 1: Recognition of God

This is where we begin the journey of faith. We are swept away by the experience of the relationship; we do not look at any of the negative aspects. There are two ways through which we enter into a relationship with God, one from a sense of awe and one from a sense of need. We experience the awesomeness of God when we are present at a miracle such as the birth of a child, the recovery of a terminally ill person, the successful outcome of a crisis.

Awe comes from being impressed with someone or something much bigger than ourselves.

The fear (awe) of the Lord is the beginning of knowledge. We accept the reality and presence of

God in our personal worlds.

We discover God out of a sense of need, when we are low, depressed, angry, bitter, or scared. Alone in our pain, we feel unloved and unwanted. God becomes real to us in this time of need and we find one who soothes us, loves us, cares for us, and encourages us to go on living. We can be blinded to our inner needs when our outer lives are going well.

Some people experience this stage as the fulfillment of a longing or desire to get deeper into life, to penetrate beyond the surface. We may not be able to name this experience of faith, recognition of God as God, until we are at a later phase of the journey and look back to see God’s hand in our lives.

We can get stuck at this stage when instead of feeling love and awe, we think of God and others as constantly having expectations of us that we cannot measure up to. We feel no one cares for us, certainly not God. We feel the whole world is out to make life rough for us. We need to recognize God's love and caring for us; if we do not, we can become caged in rigorous self- defeating behavior.

In order to move from stage one to stage two requires that we acknowledge that we are worthwhile human beings and that we are loved just as we are; we also need to accept the caring of the community that is reaching out to us if we are to find belonging.

Role of the Church - Our church, our community of Faith, offers us a sense that we are not alone.

We feel encompassed by fellow journeyers.

Role of the Minister - The leader’s main function for us at this stage is to bring people to God, to find the lost, and to help the helpless. The leader comforts us, admonishes us, grieves with us, and waits with us for a new life.

How Jesus treated people at this stage - Jesus revered them, honored their faith and courage, held them up as examples, healed them, and loved them.

John 9:35-39 (New International Version) Spiritual Blindness 35 Jesus heard that they had thrown him out, and when he found him, he said, "Do you believe in the Son of Man?" 36 "Who is he, sir?" the man asked. "Tell me so that I may believe in him." 37 Jesus said, "You have now seen him; in fact, he is the one speaking with you." 38 Then the man said, "Lord, I believe," and he worshiped him. 39 Jesus said, "For judgment I have come into this world, so that the blind will see and those who see will become blind."

Stage 2: The Life of Discipleship

In this stage we learn the most about God as perceived by others we respect and trust. Others teach us. Sometimes we learn from getting together and talking, we learn to be obedient disciples; to trust the teacher or leader and to be as much like them as possible. Being open to friendship and companionship from others on the journey makes a big difference at this stage. We learn to feel loved and accepted by the community. Most faith communities deliberately try to break themselves into smaller units to allow people to know one another better and to share their lives and faith more readily.

Many people clearly describe their life of faith at this stage as being comfortable. We know we are loved and we trust our community of Christian friends. We are more confident of the faith.

Our belief system is clearly formulated. Our lifestyle means doing many church-related things.

At this stage we are not confident in ourselves to know what to believe or how to learn about God and know God better. We are dependent upon a more advanced person in faith.

We can become stuck at this stage when we believe that what is right for us in the faith is what is right for everyone else. There is a tendency to become legalistic and moralistic, rigid in our understanding of what is right and what is wrong. We may think that anyone in our group is good and anyone outside of our group is bad. We can become Switchers and spend a lot of time at this stage because we continually change from one group to another. At this stage, we think that we are right and strong; others are wrong and weak.

In order to move from stage two to stage three , we must take risks, deal with uncertainty, and try something new. To do this, we need continually to develop confidence that we can do it because we have the support from belonging to the community. We must accept our unique gifts and be able to accept praise and recognition.

Role of the Church - The role of the church is motivation. The church does all it can to provide us with the tools we need in order to live in accordance with the path we share.

Role of the Minister - The role of the leader is to be in charge, to lovingly point out our path, to bring us back from diversions.

How Jesus treated people at this stage - Jesus affirmed some people at this stage, while others He instructed and challenged. He nurtured them and chided them.

Matthew 19:16-26 (New International Version) The Rich Young Man 16 Now a man came up to Jesus and asked, "Teacher, what good thing must I do to get eternal life?"

17 "Why do you ask me about what is good?" Jesus replied. "There is only One who is good. If you want to enter life, obey the commandments." 18 "Which ones?" the man inquired. Jesus replied, " 'Do not murder, do not commit adultery, do not steal, do not give false testimony, 19 honor your father and mother,' [a] and 'love your neighbor as yourself.' [b]" 20 "All these I have kept," the young man said. "What do I still lack?" 21 Jesus answered, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me." 22 When the young man heard this, he went away sad, because he had great wealth. 23 Then Jesus said to his disciples, "I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." 25 When the disciples heard this, they were greatly astonished and asked, "Who then can be saved?" 26 Jesus looked at them and said, "With man this is impossible, but with God all things are possible."

Stage 3: The Productive Life

This stage is best described as the doing stage. We find ourselves working for God. Our faith is characterized as being in God’s service. People have cited these signs as ways to recognize faith at work at this stage: health, success at work, community service, good family and family, pleasant personal appearance, active participation in church programs, experiencing the gifts of the spirit, doing good deeds for others, or leading others in the right cause or to a personal faith in

Christ.

We accept that we are skilled and talented and have unique value as individuals. On our journey of faith, we accept these as God’s gifts to us. Frequently, the tangible form of productivity at this stage comes in a specific leadership role or in a position within the faith community. This stage is closely allied with the symbols that represent it: responsibility, authority, recognition, titles, praise from others, influence, respect, and allegiance. We may equate our success in life with the strength of our faith.

We receive specific gifts of the Spirit. These gifts cause the gifted person to contribute in a special way to the life of the community. Others take the fruit of the Spirit: love, joy, peace,

patience, kindness, goodness, faithfulness, gentleness, self-control, to be symbols of living the fruitful life.

We can become stuck at this stage by being overzealous and engaging. No one can be around us without hearing our story and our trying to convert them. We believe so strongly that others need what we have that we cannot rest until we are satisfied that they want it too. We insist on personal acceptance of and participation in our experience because that makes us feel successful in our faith.

We may burn out and feel unappreciated; others disappoint us. We are devastated if not chosen for obvious assignments. We strive so hard to be loved for what we have done rather than for who we are.

In order to move from stage three to stage four we must let in the uncertainty. We must let the questions come instead of denying them. We walk the fine line between searching out answers and resting in God for the answers. We usually sense that we have already begun to lose something we cherish, or what we cherish does not give us what we want as it once did. We know at some less conscious level that we are moving into an area of uncertainty, loss, confusion, even bleakness.

Role of the Church - The role of the church is to equip people. The church is there to help others find and use their gifts, to build the organization, to reach out, to be visible, to produce, to be successful in serving God.

Role of the Minister - The role of the leader is to share her own gifts, model behavior for others, motivate and persuade, and engage members.

How Jesus treated people at this stage - At times He used the authority of Scripture with them. He confronted them directly or admonished them. Ultimately, His lack of adherence to the prevailing religious laws and beliefs plus his intense compassion on those who were outcast cost Him His life.

Matthew 12:1-14 (New International Version) Lord of the Sabbath 1At that time Jesus went through the grain fields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. 2When the Pharisees saw this, they said to him, "Look! Your disciples are doing what is unlawful on the Sabbath." 3He answered, "Haven't you read what David did when he and his companions were hungry? 4He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests. 5Or haven't you read in the Law that on the Sabbath the priests in the temple desecrate the day and yet are innocent? 6I tell you that one [a] greater than the temple is here. 7If you had known what these words mean, 'I desire mercy, not sacrifice,' [b] you would not have condemned the innocent. 8For the Son of Man is Lord of the Sabbath." 9Going on from that place, he went into their synagogue, 10 and a man with a shriveled hand was there. Looking for a reason to accuse Jesus, they asked him, "Is it lawful to heal on the Sabbath?" 11 He said to them, "If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? 12 How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath." 13 Then he said to the man, "Stretch out your hand." So he stretched it out and it was completely restored, just as sound as the other. 14 But the Pharisees went out and plotted how they might kill Jesus.

Stage 4: The Journey Inward

At this stage we face an abrupt change to almost the opposite mode. The focus is on the issues, battle, healing, and resolution in your relationship with God. Those who have been through this stage themselves, and may be specially trained in spiritual direction, spiritual formation, or pastoral counseling are unique people and are to be sought out. It is usually a crisis that turns our world upside down. It often strikes close to our core; for example, it strikes our children, spouse, work or health. We are stumped, hurting, angry, betrayed, abandoned, unheard r unloved.

We are confused by so many logical approaches to spirituality. We have become confused in our search for inner meaning and purpose. All we can say at this stage is that we are seeking a direction so vague and unclear that it is frightening. Answers are replaced by questions.

We can become stuck at this stage because we are never satisfied. We always have another question to ask. We are not quite sure that we have enough information to let us really commit to the process of restoration or healing. We go to every spiritual growth experience available. We are simply afraid to let go and expose ourselves.

We feel that we are on this journey by ourselves. We cannot feel because feeling is too painful. The risk of looking inside is too great.

In order to move from stage four to stage five we must deal with our insatiable hunger to continue to search for self. We are being asked to be selfless and to let go of the search for self, except as it is continually revealed to us by God. We become totally dependent upon God. We begin to understand that God will truly fulfill the promise of our transformation.

Role of the Church - The church or organization that can understand this stage and does not think of those in it as personal failures or backsliders, or as evidence of ministry that has failed, can be of great service to people at this stage.

The Role of the Minister - The role of the clergy or spiritual leader is formally reduced at this stage. They are more like co-learners or facilitators. Our faith is forming between God and us, and the creeds, beliefs, and practices are not as crucial to that process as is an inner openness to God.

How Jesus treated people at this stage - Jesus valued people's questions, their doubts. He continued to counsel them, comfort them, and show them his humanness, and even his agony.

The Wall

The wall belongs to stage four. The wall represents our will meeting God’s will, face to face.

Although we desire to give our will over to God, and even believe we are doing so, in truth, we are trying to deal with the wall in the same way we have gotten through life - on the strength of our own will or gifts. The wall has to do with breaking through the barriers we have built between our will and a newer awareness of God in our lives. The Wall experience is the place where the two, psychology and spirituality converge.

By putting ourselves down and not accepting God’s free, deep, and enduring love, we continually try to measure us to unreal expectations. We miss the truth that in order to move through the Wall we must come to a deep and significant sense of God’s unconditional love and acceptance of us just as we are. For us going through the Wall requires a major softening [,] a loss of intellectual arrogance, and an acceptance of ambiguity and humility. Substituting our own will for

God’s has become our weakness.

We need to seek out a trained spiritual director who knows how to keep us oriented toward

God on our journey. God does the healing as we sit humbly before his Presence and obediently follow God’s agenda, an agenda that may not make sense to our common sense.

We cannot go through the Wall while working sixty hours a week. We must set aside time for solitude, time to walk, to listen to God’s voice, to think, to feel, and to reflect. The Wall experience is necessary in order to move to stage five. We have to be able to distinguish truths from our own needs. God’s will is that our self-esteem be fully used in God’s service.

Role of the Church - The church that has acknowledged the Wall and has worked on finding resources and referrals for people at the Wall is a healing place. Churches that actually have a staff that is trained in spiritual direction are even more compassionate with people at the Wall.

Role of the Minister - The role of the leader is not to be a leader. It is the same as the church’s role because now we are all in this together.

How Jesus treated people at this stage - Jesus treated all people at the Wall with compassion and with love, sometimes tough love.

Mark 8:31-38 (New International Version) Jesus Predicts His Death 31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him. 33 But when Jesus turned and looked at his disciples, he rebuked Peter. "Get behind me, Satan!" he said. "You do not have in mind the things of God, but the things of men." 34 Then he called the crowd to him along with his disciples and said: "If anyone would come after me, he must deny himself and take up his cross and follow me. 35 For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. 36 What good is it for a man to gain the whole world, yet forfeit his soul? 37 Or what can a man give in exchange for his soul? 38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels."

Stage 5: The Journey Outward

We surrender to God’s will to fully direct our lives, but with our eyes wide open, aware and unafraid of the consequences. Our focus is outward, but from a new grounded center of ourselves.

We may be vulnerable and unclear about our lives and direction, but there is an inner peace and calmness about us that is mystifying. We grow fully aware that God truly loves us even though we are never fully whole. We know that God never leaves us; it is we that leave God. Patience arises at this stage for people who never had it or prided themselves in getting things accomplished efficiently. We come to realize that God’s purpose corresponds with our own deep longing and purpose that we were not yet aware of.

The movement at stage 5 is on the horizontal, the outward, the reaching out to other people from a sense of fullness, of being loved by God, and being asked to love others in return. People at this stage may even be surprised at the talents, skills, or qualities they have been given in order to be

"horizontal people," qualities that they did not know they had. At this stage we come to realize

God’s purpose corresponds with our own deep longing and purpose that we were not aware of. We may be surprised at what God asks for or calls us to do because it may be small, humble, risky or new, but we are willing because we trust God to provide the means, including even the financial means.

Our focus does not arise out of a need to take care of others, to change others, to fix others, to live through others, or even to negate ourselves or to be martyrs. It instead comes from the fullness of God’s love for us and for them.

At this stage, one displays a quiet, peaceful quality that draws others toward us as a companion or a friend. We do not fit with the expectation of a world that is focused on being productive or winning. Our focus is not on the prize, but on God who is love . Our craving for God increases, as we seem to decrease.

Role of the Church - There are two ways the Church can serve at this stage. One is to support people moving into this stage. The other is to nurture subgroups of the congregation to be free to emerge and develop this stage within themselves, without the whole congregation having to go there.

Role of the Minister - The clergy's role is not significantly different from lay leaders or gifted parishioners. We are all ministers living out the priesthood of all believers.

How Jesus treated people at this stage - Jesus loved them, received love from them, and revealed

His true self to them. He also empowered them after He left them.

Luke 22:14-19 (New International Version) 14 When the hour came, Jesus and his apostles reclined at the table. 15 And he said to them, " I have eagerly desired to eat this Passover with you before I suffer . 16 For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God." 17 After taking the cup, he gave thanks and said, "Take this and divide it among you. 18 For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes." 19 And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me."

Stage 6: The Life of Love

At this stage, we reflect God to others in the world more clearly and consistently than we ever thought possible. At this stage, Christ’s life represents not just an example but also a model for our lives. We have little ambition for being well known, rich, successful, noteworthy, goal-oriented, or spiritual. We are like vessels into which God pours his Spirit, constantly overflowing. We do not feel fear, pain, trauma, disappointments, or even death, because God is there to provide for us and to lead us on. We experience life itself as both a gift and a miracle.

At this stage we can reach far beyond our own capacity and love our fellow human beings with deep compassion, because we know that all come from God and are loved by God. We become aware that the more of God we have, the less of everything else we need. We seem to disregard our own needs and not care for ourselves at this stage.

Role of the Church - The Church is simply a community of love. The focus is on how the church empowers parishioners to be God’s people in the world.

Role of the Minister - The role of the minister or leader is no different than anyone else.

How Jesus treated people at this stage - Jesus spent long silent times alone with God.

Jesus lived His life to the fullest and lives within those who choose to surrender their lives to God.

John 10:7-18 (New International Version) 7Therefore Jesus said again, "I tell you the truth, I am the gate for the sheep. 8All who ever came before me were thieves and robbers, but the sheep did not listen to them. 9I am the gate; whoever

enters through me will be saved ] He will come in and go out, and find pasture. 10The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full . 11 "I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand is not the shepherd who owns the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it. 13 The man runs away because he is a hired hand and cares nothing for the sheep. 14 "I am the good shepherd; I know my sheep and my sheep know me— 15 just as the Father knows me and I know the Father —and I lay down my life for the sheep. 16 I have other sheep that are not of this sheep pen. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd. 17The reason my Father loves me is that I lay down my life—only to take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father."

Conclusion

These stages are not steps that happen in succession, they are fluid, we can move back and forth between them regularly, or experience more than one at the same time.

People usually get stuck at a particular place in the journey because they find it more comfortable to sit than to move. One sign of being stuck is feeling the need to be right and needing to convince others of our rightness.

God is equally accessible to all of us at any stage. Some people move because of the influence of others in their lives, some as a result of a crisis, and others out of a desire for a different relationship with God. It is important to remember that we can only move from stage to stage with

God's help, we cannot do it alone.

Do you know where you are in the stages of faith? Talk to Jesus about where you are.

Take your journal and write about your stage of faith and what it will take for you to move to the next stage.

Song just before Lunch-"Word of God Speak"

Words and Music By Peter Ripley and Bart Millard

Break for Lunch

There will be a room set up with tables and chairs. Lunch will be in the form of a buffet. Coffee, hot tea, cold tea and water will be served as beverages. At a winter retreat, hot food will be served. At a summer retreat cold sandwiches, and salads will be served.

There will be a separate dining room set up for all eating activities.

Afternoon-Day One

Song-(Calling participants back from Lunch)

"Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

Scripture Reading

Luke 6:27-38 (New International Version)

Love for Enemies

27 "But I tell you who hear me: Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. 30 Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. 31 Do to others as you would have them do to you.

32 "If you love those who love you, what credit is that to you? Even 'sinners' love those who love them. 33 And if you do good to those who are good to you, what credit is that to you? Even 'sinners' do that. 34 And if you lend to those from whom you expect repayment, what credit is that to you? Even 'sinners' lend to 'sinners,' expecting to be repaid in full. 35 But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. 36 Be merciful, just as your Father is merciful.

Judging Others

37 "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."

Prayer

Psalm 111 (New International Version)

1] Praise the LORD I will extol the LORD with all my heart in the council of the upright and in the assembly.

All: I will extol the Lord with all my heart

2 Great are the works of the LORD; they are pondered by all who delight in them.

All: I will extol the Lord with all my heart

3 Glorious and majestic are his deeds, and his righteousness endures forever.

All: I will extol the Lord with all my heart

4 He has caused his wonders to be remembered; the LORD is gracious and compassionate.

All: I will extol the Lord with all my heart

5 He provides food for those who fear him; he remembers his covenant forever.

All: I will extol the Lord with all my heart

6 He has shown his people the power of his works, giving them the lands of other nations.

All: I will extol the Lord with all my heart

7 The works of his hands are faithful and just; all his precepts are trustworthy.

All: I will extol the Lord with all my heart

8 They are steadfast for ever and ever, done in faithfulness and uprightness.

All: I will extol the Lord with all my heart

9 He provided redemption for his people; he ordained his covenant forever— holy and awesome is his name.

All: I will extol the Lord with all my heart

10 The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise.

All: I will extol the Lord with all my heart

The master of ceremonies will introduce the second speaker and the topic. Second Keynote - PLEASE QUOTE ME

What do Matthew, Mark, Luke and John say about Jesus?

Christians often wonder why there are four accounts of the life of Christ recorded in the New

Testament. The basic answer is that the four Gospels (Matthew, Mark, Luke and John) all tell us the

same story, but from four different viewpoints and to four different audiences.

There were many Gospels in circulation in the early years of Christianity, yet the mainstream

Church gave a privileged place to these four and no others. That choice had to be made between the

different presentations of Jesus found in these texts. These four Gospel writers all tell us the same basic story about the life of Christ (Gregory, Bartlett, Hooker & Wansbrough, 2006).

However, while one writer might choose to emphasize the parables of Jesus, another writer might

skip over the parables and dwell on the nature and character of our Lord. Putting all four gospel accounts

together gives us a fuller and richer portrait of the life and work of Jesus the Messiah.

The Gospels of Matthew, Mark, and Luke are called the synoptic Gospels. The pattern of similarities and differences between these three Gospels, both in context and order makes a strong case that there was some literary relationship between them. John's Gospel is different from the other Gospels.

In common are the cleansing of the temple; feeding of the 5,000, Jesus walking on water, anointing

at Bethany, entry into Jerusalem and the Passion itself (Taylor 2005).

The Gospel of John is different from the other Gospels in that there are no stories of exorcism, while there are as much as 7 miracles. There are no parables, only parabolic discourses. In the synoptic gospels, Jesus spends his mission in Galilee, while John tells us that Jesus spent much of his time

in Judea, and often, in Jerusalem, as well (Taylor 2005).

These four texts show not only the impact that Jesus made on His earliest followers, but also the Jesus whom subsequent generations of Christians recognize as the one in whom God has most fully made

Himself known.

Gospel of Matthew

The Gospel of Matthew is one of four gospels in the Bible and the first book in chronological order, presented in the New Testament of the Bible. Matthew was thought to be one of the 12 apostles, who left his profession of tax collector and followed Jesus Christ throughout His public ministry on earth. However, there is no absolute proof that Matthew the tax collector was the author. The consensus among scholars is that this book in the Bible was written between 50 and 70

A.D (Taylor 2005). The target audience for Matthew's Gospel is the Jewish Christian community.

Matthew gives an account of the many miracles that Jesus performed prior to being crucified on a Roman cross. The purpose of this book is to prove to readers that Jesus is the true Messiah that was prophesized in the Old Testament of the Bible. The Gospel of Matthew proves to be consistent with the other three gospels in the Bible; Mark, Luke and John regarding the historical events that occurred during the life of Jesus on earth. Containing 28 chapters, it is the longest Gospel of the four.

Gospel of Matthew: The Outline and Structure

This Gospel of Matthew is divided into eight sections that describe different parts of Jesus' life. It begins with the Genealogy of Jesus that establishes and proves that He was a descendant of

King David. This fact is important because it is consistent with the Old Testament description of the

Messiah. The first section also describes the miracle birth story of Jesus. The second section of the

Gospel records the beginning of Jesus' ministry. It also describes in detail the baptism of Jesus and

His temptation by Satan in the desert. After 40 days and nights of fasting, Jesus resisted all temptation.

The third section beginning in the middle of chapter four through the middle of chapter 14 covers accounts of the ministry of Jesus while in Galilee. During this time, He commissions the 12

Apostles, preaches The Beatitudes, performs miracles and teaches many lessons on very important subjects including; adultery, divorce, giving, prayer, judging, worry, treasures in Heaven and warnings to people. In addition, in chapter 13, Jesus begins teaching in parables to provide examples to His lessons.

Jesus withdraws from Galilee in section four and performs the miracle of feeding five thousand people with five loaves of bread and two fish (Matthew 14:17). He also walks on water

(Matthew 14:25). Chapter 17 describes the transfiguration that was witnessed by three disciples,

Peter, James, and John (Matthew 17:1) in section five.

Section six indicates the return of Jesus to Galilee and the prediction of His death. The seventh section beginning in chapter 21 marks the triumphant entry by Jesus into Jerusalem on the back of a donkey, and ends in the trial and crucifixion of Jesus as a sacrifice for all the sin in the world. The eighth and last section, describes the events of the Resurrection and Jesus defeating death.

Gospel of Matthew: What is the Significance?

The Gospel of Matthew presents many important facts and significant lessons. First, it clearly establishes that Jesus Christ is the Messiah that was prophesized throughout the Old

Testament. Second, it proves that Jesus was the Son of God, whom He claimed to be through living a sinless and perfect life. Third, the Gospel records Jesus performing miracles over nature (calming the storm; Mat. 8:23-27), healing people (curing the servant; Mat. 8:5-13) and raising the dead

(Jairus's daughter; Mat. 9:18-19).

Fourth, Jesus personally gives over 200 real and practical lessons on how God desires people to live, respond through challenging circumstances, and make choices regarding their future for eternity. A few examples of these lessons include: having faith (9:29), dealing with fear (8:26),

God answering prayers (8:2), the promise of salvation (10:22), obeying God (15:19), loving your neighbor (19:19), sacrificing (20:22), resolving legal issues (5:25), how to give to others (6:2), forgiving others that sin against you (6:14), resisting temptation (4:2), being a hypocrite (23:28), acknowledging Christ (10:32), and the image of Heaven and Hell (13:49,50). Every word spoken and written in this Gospel can be applied to life in a practical manner.

Gospel of Matthew: The Final Chapter & Great Commission

The last chapter of the Gospel of Matthew specifies the calling of all Disciples of Christ.

Jesus tells them (us) to "Go forth, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, remember, I am with you always, even unto the end of the world" (Matthew

28:19-20). This is the mission of all Christians, who have a faithful commitment to Jesus Christ.

The mission of all Christians is to spread the Good News of Jesus Christ to the world and teach the lessons that He commands.

Gospel of Mark

The Gospel of Mark is one of four gospels in the Holy Bible and is the second book in chronological order presented in the New Testament. Mark (John Mark was thought to be his full name) was an associate with Simon Peter, one of the 12 apostles that followed Jesus Christ throughout His public ministry on earth. Peter was the name given to Simon by Jesus Christ personally (Mark 3:16). He was very close to Jesus and after the crucifixion, resurrection, and ascension of Jesus, Peter was one of the founders of the early Christian church . Although Mark wrote the book, the facts contained in it are thought to be the accounts of Peter during his ministry with Jesus.

The consensus among scholars is that the book of Mark was written between 50 and 60 A.D

(Taylor 2005). The author is referenced several times in the New Testament starting in the book of

Acts, chapters 12 and 13, in Colossians 4:10, and finally in 2 Timothy 4:11. The book of Mark was probably written in Italy, and perhaps even Rome. Mark's audience was thought to be the Roman

Christian community (Hahn 1997). This book has 16 chapters and is the shortest book of the four gospels. However, the details of the events and miracles of Jesus in this book are consistent with the other three gospels; Matthew , Luke and John.

Gospel of Mark: The Outline and Structure

The Gospel of Mark is organized into seven sections that describe the life and ministry of

Jesus Christ. The first chapter begins with a quotation from Isaiah, the Old Testament prophet, and

John the Baptist, who prophesized the coming of the Messiah. This chapter also details the baptism and the temptation of Jesus. The beginning of the second section of the book describes when Jesus calls Simon Peter and his brother Andrew to follow Him for ministry along with the other ten

disciples (Mark 1:14-20). Jesus starts performing miracles during this section of the book (See Mark

1:21) known as His Galilean Ministry through verse 6:29.

Section three depicts the withdrawal from Galilee by Jesus and His disciples and the miracle of feeding five thousand people with five loaves of bread and two fish (Mark 6:37-44). This chapter also describes the miracle of Jesus walking on water (Mark 6:49), Peter's confession that Jesus is the

Messiah (Mark 8:29), and the transfiguration (Mark 9:2-5). In the last portion of this section Jesus predicts His death and resurrection (Mark 9:32).

Section four, beginning with verse 9:33, covers the period when Jesus goes to Capernaum and preaches to His disciples about who is the greatest (Mark 9:36) and other subjects. Jesus then goes to Judea in section five, starting in Chapter 10. There, He teaches on many subjects, performs the miracle of restoring sight to a blind man that shows faith (Mark 10:52) and again predicts His death and resurrection to His disciples (Mark 10:33, 34). Chapters 11 through 15 start with the triumphant entry into Jerusalem on the back of a colt (Mark 11:1-11:11). In Jerusalem, Jesus teaches many lessons through answering questions, telling parables and gives warnings to people.

The Lord's Supper is recounted in verses 14:17-26. Jesus is then arrested, tried, and crucified on the cross . The last section of Mark details the account of the resurrection of Jesus Christ from the tomb.

Gospel of Mark: What is the Significance?

The Gospel of Mark presents many important facts and significant lessons. First, it clearly establishes that Jesus Christ is the Messiah that was prophesied throughout the Old Testament.

Second, it proves that Jesus was the Son of God, whom He claimed to be, by living a sinless and perfect life. Third, the Gospel records Jesus' miracles over nature (calming the storm; 4:37-41, walking on water; 6:48-51, and withering the fig tree; 11:12-14). His miracles also include healing many people, including Peter's mother-in-law (1:30-31), the paralyzed man (2:3-12), the woman

with bleeding (5:25-29), and the deaf mute (7:31-37). Jesus also displayed miraculous powers over death by raising Jairus's daughter from the dead (5:37-39). The most important fact in the Gospel of

Mark is the evidence that Jesus Christ overcame the power of death through His resurrection from the tomb. He proved that there is no power that can overcome Him, that He is the authority to forgive the sins of people, and that He is the One and only Son of God.

Lastly, Jesus gives people perfect instructions on how God desires people to live, respond through challenging circumstances, and make choices regarding their future for eternity. A few examples of these include having faith (Mark 2:5), replacing fear with trust (Mark 4:40), believing in the power of God (Mark 5:36), following Christ (Mark 8:35), understanding God's will (Mark

9:35), and sacrifices (Mark 10:21). Every word spoken and written in this Gospel can be applied to life in a practical manner

Gospel of Luke

The Gospel of Luke is one of four Gospels in the Bible and is the third book presented in the

New Testament. The author of this Gospel, Luke, was an associate of the Apostle Paul and also the author of the book of Acts. Acts is the first book to follow the four Gospels in the Bible. Luke was a doctor and probably well educated according to the style of writing and structure of his text. The

Gospel of Luke is specifically addressed to an individual named Theophilus and is focused on the complete story and history of Jesus Christ from His birth and ministry to His crucifixion and resurrection . Luke's Gospel focuses on Christ's teachings about salvation and Christ's fulfillment of

Old Testament prophecies regarding the coming Messiah . It includes the beautiful birth story of the baby Jesus and the miraculous conception by God. Bible scholars generally agree that the Gospel of

Luke was written between 59 and 70 A.D (Taylor 2005). The author is referenced in Colossians

4:14 by the Apostle Paul. The audience for Luke's Gospel was the Greek Christian Community

(Hahn 1997).

Gospel of Luke: The Outline and Structure

The Gospel of Luke is organized into eight primary sections that describe the life, ministry and miracles of Jesus Christ . This Gospel is filled with details about history and surrounding events of the times. It carefully renders on the political culture and families surrounding Jesus during His earthly life. The first section begins with an introduction that explains the purpose of this Gospel from the writer. The second section, beginning in the fifth verse of Chapter 1, describes the events surrounding the coming of Jesus Christ and John the Baptist. This section describes the birth of

Jesus and some events of His childhood.

The first quote of Jesus in the Gospel of Luke appears in the second chapter, verse 49. The third section details the events leading to the public ministry of Jesus, including His baptism

(Luke3:21, 22) and His temptation (Luke 4:1-13). The next four chapters comprise the fourth section of Luke's Gospel, including the beginning of Christ's ministry, choosing His 12 Apostles

(Lk 6:12-16), and performing miracles ( Lk 4:35, 4:39 , 5:13). Throughout these chapters, Jesus displayed many powers that validated His authority given to Him by God, including the authority to forgive sins (Lk 5:20, 7:48), the authority to know our thoughts (Lk 5:22), the authority to heal people (Lk 6:8), the authority to bring peace to people (Lk 7:50), and the authority over nature by calming a storm (Lk 8:24). This section also describes many lessons and teachings of Jesus that are principles for living according to God's way of life.

The fifth section of Luke's Gospel begins with Chapter 9, verse 10, where Jesus performs the miracle of feeding five thousand people with five loafs of bread and two fish (Lk 9:10-17). The

Apostle Peter confesses that Jesus is the Christ (also known as the Messiah) (Lk 9:20). In verses

9:28-34, the transfiguration is described in detail. The beginning of the sixth section outlines the ministry of Jesus in Judea starting in Chapter 9, verse 51. Jesus gives His followers instructions on how to help others through discipleship (Lk 10:1-17); Jesus teaches us how to pray effectively to

God (Lk 11:2-4); Jesus warns people how not to act, including being hypocritical and judgmental

(Lk 11:37-52); Jesus tells His followers not to worry about common concerns in life, but to trust

God (Lk 12:22-34); and Jesus gives people a stern warning that we must repent (change from sinful ways) or perish (Lk 13:1-5).

The seventh section of the Gospel of Luke runs from Chapter 13:22 through Chapter 19:22 and describes many teachings and miracles of Jesus. Jesus almost exclusively uses parables to give lessons about living. The eighth and last section of this Gospel describes the important details about the trial, crucifixion and resurrection of Jesus Christ. Jesus again shows His authority by knowing everything around Him (Lk 19:30). Jesus gives many final instructions about how to live (Lk

21:19,34) and how to rely on God (Lk 22:40, 46). He again confirms His authority as the Son of

God (Lk 22:70). Finally, Chapter 24 details the resurrection of Jesus and His ascension to heaven.

Gospel of Luke: What is the Significance?

The Gospel of Luke presents many important facts and significant lessons about Jesus

Christ. First, the Gospel clearly establishes that Jesus Christ is the Messiah that was prophesized throughout the Old Testament. Second, it proves that Jesus is the Son of God as He claims. Third, it confirms that Jesus has complete authority over everything in the world, including overcoming evil

(Lk 4:12, 35, 9:38, 11:14), controlling nature (Lk 8:22-25, 9:12-17, 5:4-11), overcoming death (Lk

8:41-42, 7:11-15), healing people (Lk 5:12-13, 7:1-10, 4:38-35, 5:18-25, 6:6-10, 18:35-43), the power to forgive sins (Lk 5:24, 7:48), the power to bless people (Lk 6:20-22), and the authority to give people eternal life in heaven (Lk 23:43). Jesus displayed the miracle of overcoming death through His own resurrection after being crucified on a Roman cross. The Gospel of Luke provides a first hand account of the events of Christ's life from the Apostles and other witnesses.

Gospel of John

The Gospel of John is one of four gospels in the Holy Bible and is the fourth book in chronological order presented in the New Testament. The Gospel of John is a unique perspective of the life of Jesus Christ . It varies from the other three gospels of Matthew, Mark and Luke (also known as the synoptic gospels), by focusing more on spiritual themes rather than historical events.

The author of this Gospel was thought to be the disciple John, one of the twelve disciples that followed Jesus Christ during His earthly ministry. The author identifies himself in the last chapter of the Gospel: "This is the disciple which testifies of these things, and wrote these things: and we know that his testimony is true." (John 21:24). John was also known as "the disciple whom Jesus loved" (see John 13:23, 19:26, and 21:7). Perhaps this explains the uniqueness of John's record of the life of Jesus. The book is filled with firsthand accounts of experiences with Jesus Christ that occurred during Christ's 33 years of life on earth. Scholars generally accept that the Gospel of John was written between 50 and 85 A.D (Taylor 2005). John's audience was thought to be the Gentile

Christians (Hahn 1997).

Gospel of John: The Outline and Structure

The Gospel of John is organized into 21 chapters. The book begins with a foundational truth from God with a poetic style of presentation. "In the beginning was the Word (Jesus Christ), and the

Word was with God, and the Word was God. The same was in the beginning with God." (John 1:1-

2). The accounts of Christ's life begin in chapter one with John the Baptist confirming prophecy and identifying Jesus as "the lamb of God who takes away the sin of the world" (John 1:29). In the first chapter, Jesus also calls His first disciples to follow Him.

In the second chapter of the Gospel of John, Jesus performs His first miracle by changing water into wine. In John 2:19, He also predicts His resurrection after three days. Chapter 3 contains

two of the most popular verses in the entire Bible, John 3:16 & 17, which summarize the significance of Jesus Christ and His purpose for the world. " For God so loved the world, that He gave his only begotten Son, that whosoever believes in Him should not perish, but have everlasting life. For God did not send His Son into the world to condemn the world; but that the world through

Him might be saved. "

The rest of the book contains vivid lessons and instructions from Jesus Christ, on how to live according to God's will, and what priorities are important in life. Jesus used many parables to teach people effectively. For example, in chapter 15, Jesus explains the significance of having a relationship with Him and the true difference that it can make in life. He describes Himself as the vine and His disciples as the branches that sprout from the vine. He describes God as the gardener that prunes the vine to maximize the harvest. There are many other illustrations from Jesus spoken through parables in the Gospel of John.

Gospel of John: What's the Significance?

The Gospel of John presents many important lessons for living life on earth and determining our eternal destiny after we die. First, the book clearly establishes that Jesus Christ is the Jewish

Messiah that was prophesized in the Old Testament of the Bible. Second, the book substantiates the purpose of Jesus Christ and the reason He was sent to earth by God. In addition, the Gospel of John distinguishes itself from the other Gospels by focusing less on events and more on spiritual themes.

Lastly, there is a clear message in the Gospel of John that helps us understand essential spiritual truths: the truth about God, the truth about eternity, and the truth about making a choice to accept

Jesus Christ as our Messiah.

Summary

It is true that each of these Gospels have a little different focus on the life and ministry of

Jesus, but they all point to the truth that Jesus is the Son of God. We hear these Gospels proclaimed at Church each Sunday or weekday. Through listening to these Gospels, we can come to an understanding of our faith. In addition, we can learn to understand the person, Jesus, and how He sought to imprint His message of love, in the hearts of all who listened to Him. We, too, are given the opportunity to listen to Him so that His message of love can be imprinted on our hearts.

Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

The workshop master will talk a little about Guided Meditation as prayer and will lead the participants through this exercise in prayer. Guided Meditation-Who am I? (Mark 8:27-35) The Grace To know Jesus as He truly is and to have the courage to follow Him.

The Scripture

Mark 8:27-35 (New International Version)

Peter's Confession of Christ

27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, "Who do people say I am?"

28 They replied, "Some say John the Baptist; others say Elijah; and still others, one of the prophets."

29 "But what about you?" he asked. "Who do you say I am?" Peter answered, "You are the Christ. [a]"

30 Jesus warned them not to tell anyone about him.

Jesus Predicts His Death

31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him.

33 But when Jesus turned and looked at his disciples, he rebuked Peter. "Get behind me, Satan!" he said. "You do not have in mind the things of God, but the things of men."

34 Then he called the crowd to him along with his disciples and said: "If anyone would come after me, he must deny himself and take up his cross and follow me. 35 For whoever wants to save his life [b] will lose it, but whoever loses his life for me and for the gospel will save it.

The Meditation (col 1) we needed the shade (col 2) so much has been happening of the trees

every day that I go out could tell

I find that my world that Jesus was thinking

is stretched of something

most of the time He wanted to tell us

I do not understand we finished breakfast

how Jesus performs friends I have been thinking

so many wonders who do you think I am?

Who do people say I am?

last night silence

before I slept I know

I was worried people are saying all sorts

how Jesus was acquiring of things who I am

so many enemies one of the prophets

so many complaints but I want to know

we walked to the lake who do you think I am?

it was after breakfast what am I about?

we were seated around

talking about Jesus taking the cup

the last week drinking His beverage

it was already hot I came over

to where Jesus (col 3) you have been gifted (col 4)

was seated with this understanding

staring out but

into the distance I need to tell you all

I came over being God's anointed

sat down is going to be costly

next to Jesus I am going to have

you are the one to suffer greatly we have been waiting for to build my Abba's reign

you are the messiah could even cost me my life

Jesus cold currents

you have turned spread through the circle

our world upside down no one wanted you have shown us a way to ask anything

that we can follow death?

I watched Jesus' face What is Jesus talking about?

as I spoke death?

I could tell We are growing in number

after being with Jesus We are getting stronger

for so long To b killed?

that Jesus was pleased Now wait a minute

with what I said Peter thought

Peter I need to talk to Jesus

still no one said anything (col 5) by God (col 6)

we were too shocked that you are the one

first we see we have been waiting for

the importance of naming but what do you mean

the one we are really following that you are going to suffer

then He talks and be put to death?

about how Jesus stood up agitated

this will have consequences peter don't you see?

silence don't you understand?

slowly everyone so many people

around the breakfast circle in the villages

began to leave just seem

here was my opportunity to want more and more

Jesus seemed heavy to accumulate

He also seemed preoccupied to be safe

concerned to do anything

just watching the movements to avoid suffering

in the distance at all costs

Jesus you are thinking peter

I need to talk like the powerful

with you you are thinking

I know like those who are blind

you have been called who are only seeking

their own kingdom (col 7) he has been successful (col 8)

riches honor glory he has a great reputation

peter wealth status

I am about something different is this what you want peter?

I am about that way of thinking

a new way of seeing will never make you happy

of acting never

this way will make peter don't you understand

the powers uncomfortable there is a price

they will want to pay

to destroy me for building My Abba's reign

can you accept this? Peter

Can you also trust me

accept the mystery: my way leads

that we need to give to life.

our life away

then we will have life

when nothing

is left

see that house over there

that elder of the synagogue

leaving?

All his life

Reflection 1. Who do you think Jesus is? What do you believe He was really about? Who is He in your own life? Who is He for the world?

2. What is your understanding of the price of following Jesus? How have you experienced that price in your life?

3. "Trust me, my way leads to life." When you read that statement of Jesus how do you feel? What is His way for you? Does it lead to life?

Write the answers to these questions in your journal.

Sharing the Workshop Experience

264

Lead by the workshop master. Prayer Workshop (Free Time) God as Christ came to us as we are, to remake our relationship with the Divine. Knowing

that even our best holiness is rags, but Jesus' holiness in us means everything. When we come in

prayer we come as we are. Sometimes scared. Sometimes needy. Sometimes empty. But we

come. We come because God has already called out to us. We come trusting that through prayer

God can change us. We come trusting that God is with us and builds us up, that the Holy Spirit

prays with us and for us. We trust that God will lead us to lose our anger, lead us to repentance,

lead us to being open to the Spirit's voice, lead us to love of God and each other.

How to Start Praying

When Christians pray we sometimes doubt that prayer matters, or doubt that God loves us, or

doubt that they are clean enough, or doubt that God is able to make good things happen in this

world. Remember that God is a God of infinite possibilities.

• Don't worry about your doubts.

• Don't worry about how much time you spend at prayer.

• Don't worry about using the right words.

• Don't worry that you might think something really bad and God will get mad.

• Don't worry about whether you're "ready" to pray.

• Don't worry about whether you have the right theology of prayer.

• Don't worry about thinking of something to say.

• Don't worry about how to pray.

Just pray, offering whatever you are thinking and feeling to God. Whatever you bring, it

is a start. As you pray more often, you may notice that a strange thing starts happening to you.

You may begin to be more truthful in prayer, you may start turning away from what you did wrong, your attitude may become more confident, you may start taking the time to listen. You may start looking for signs of God's dialogue with you in your daily life. You may start hungering to read the Scriptures; you may start wanting to pray with others, you may think less and less about yourself. You may be willing to think about and help others. You may be more open to God in prayer. You may begin to let the Holy Spirit change you. This is the beginning of a relationship with someone you cannot see or touch. It is the beginning of true love.

Build-a-prayer

Your views on God (your theology) affect what you say when you pray. Not sure what to call

God when you pray? Not sure how to start your prayers? Not even sure how to pray?

Here are three steps to help you come up with your own prayers and discover your theology at

the same time.

1. In the list below, circle all the words for God that most appeal to you. This list mostly

duplicates one developed by Sister Nancy Corcoran (a Catholic nun). The All-Compassionate,

the All-Merciful, the Absolute Ruler, the Pure One, the Source of Peace, the Inspirer of Faith, the

Guardian, the Victorious, the Compeller, the Creator, the Maker of Order, the Shaper of Beauty,

the Forgiving, the Subduer, the Giver of All, the Sustainer, the Opener, the Knower of All, the

Constrictor, the Reliever, the Abaser, the Exalter, the Bestower of Honors, the Humiliator, the

Hearer of All, the Seer of All, the Judge, the Just, the Subtle One, the All-Aware, the Forbearing,

the Magnificent, the Forgiver and Hider of Faults, the Rewarder of Thankfulness, the Highest,

the Greatest, the Preserver, the Nourisher, the Accounter, the Mighty, the Generous, the

Watchful One, the Responder to Prayer, the All-Comprehending, the Perfectly Wise, the Loving

One, the Majestic One, Breath of Life, the Resurrection, the Witness, the Truth, the Trustee, the

Possessor of All Strength, the Good, the Appraiser, the Originator, the Restorer, the Giver of

Life, the Taker of Life, the Ever Living One, the Self-Existing One, the Finder, the Glorious, the

Only One, the One, the Satisfier of All Needs, The Gracious One, the All Powerful, the Creator of All Power, the Expediter, the Delayer, the First, the Last, the Manifest One, the Hidden One, the Protecting Friend, the Supreme One, the Doer of Good, the Guide to Repentance, the

Avenger, the Forgiver, the Clement, the Owner of All, the Lord of Majesty and Bounty, the

Equitable One, the Gatherer, the Rich One, the Enricher, the Preventer of Harm, the Creator of the Harmful, the Creator of Good, the Light, the Guide, the Originator, the Everlasting One, the

One Who Is Present and Has Always Been and Always Will Be Present, the Inheritor of All, the

Righteous Teacher, the Lawgiver, the Patient One.

2. Add other words for God that appeal to you but do not appear in the list

3. Rewrite the following prayer by substituting the words for God with the ones you prefer (and also by changing phrases as you see fit). Or choose other prayers, even ones whose theology strike you as vastly different from your own. The effort of rewriting different kinds of prayers will help you discover your theology because it’ll help you figure out what ways of talking to God work for you and which don’t.

Prayer : O God whom humans have called the unknowable, whom they have sought in

unfamiliar ways of thought and have come back empty-handed, let us see how much You are the

God of common things and of every day experience, the God who is near and not far off. For

surely, You are not only the end of the quest but the beginning, not the reward of life’s

pilgrimage alone but its companion hope. Help us, if we cannot see You in the splendor of the

sphere to see You in the miracle of every flower that grows, and when we need the strength and solace of Your love, let us seek it in one another. (prayer written by the Unitarian minister, Rev.

A. Powell Davies )

______

Dinner Dinner will take place in the designated dining room and will include: Beverages, Soup, Salads, Meat, Vegetables, Bread, Deserts

Evening-Day One

Song-(The song will call participants back from dinner.) "Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

Scripture Reading

Acts 2:1-39 (New International Version) The Holy Spirit Comes at Pentecost 1When the day of Pentecost came, they were all together in one place. 2Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. 3They saw what seemed to be tongues of fire that separated and came to rest on each of them. 4All of them were filled with the Holy Spirit and began to speak in other tongues [a] as the Spirit enabled them. 5Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. 6When they heard this sound, a crowd came together in bewilderment, because each one heard them speaking in his own language. 7Utterly amazed, they asked: "Are not all these men who are speaking Galileans? 8Then how is it that each of us hears them in his own native language? 9Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome 11 (both Jews and converts to Judaism Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!" 12 Amazed and perplexed, they asked one another, "What does this mean?"

13 Some, however, made fun of them and said, "They have had too much wine. [b]"

Peter Addresses the Crowd

14 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: "Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say. 15 These men are not drunk, as you suppose. It's only nine in the morning! 16 No, this is what was spoken by the prophet Joel: 17 'In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, 'your young men will see visions, 'your old men will dream dreams. 18 Even on my servants, both men and women, 'I will pour out my Spirit in those days, and they will prophesy. 19 I will show wonders in the heaven above 'and signs on the earth below, blood and fire and billows of smoke.

20 The sun will be turned to darkness 'and the moon to blood before the coming of the great and glorious day of the Lord. 21 And everyone who calls on the name of the Lord will be saved.'

22 "Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. 23 This man was handed over to you by God's set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. 24 But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. 25 David said about him: 'I saw the Lord always before me. Because he is at my right hand, I will not be shaken. 26 Therefore my heart is glad and my tongue rejoices; my body also will live in hope, 27 because you will not abandon me to the grave, nor will you let your Holy One see decay. 28 You have made known to me the paths of life; you will fill me with joy in your presence.]

29 "Brothers, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. 30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. 31 Seeing what was ahead, he spoke of the resurrection of the Christ, that he was not abandoned to the grave, nor did his body see decay. 32 God has raised this Jesus to life, and we are all witnesses of the fact. 33 Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. 34 For David did not ascend to heaven, and yet he said, 'The Lord said to my Lord: "Sit at my right hand 35 until I make your enemies a footstool for your feet."

36 "Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ."

37 When the people heard this, they were cut to the heart and said to Peter and the other apostles, "Brothers, what shall we do?"

38Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off—for all whom the Lord our God will call."

100

Prayer

Psalm 122 (New International Version)

A song of ascents. Of David.

1 I rejoiced with those who said to me, "Let us go to the house of the LORD."

All: Let us go to the house of the Lord

2 Our feet are standing in your gates, O Jerusalem.

All: Let us go to the house of the Lord

3 Jerusalem is built like a city that is closely compacted together.

All: Let us go to the house of the Lord

4 That is where the tribes go up, the tribes of the LORD, to praise the name of the LORD according to the statute given to Israel.

All: Let us go to the house of the Lord

5 There the thrones for judgment stand, the thrones of the house of David.

All: Let us go to the house of the Lord

6 Pray for the peace of Jerusalem: "May those who love you be secure.

All: Let us go to the house of the Lord

7 May there be peace within your walls and security within your citadels."

All: Let us go to the house of the Lord

101

8 For the sake of my brothers and friends, I will say, "Peace be within you."

All: Let us go to the house of the Lord

9 For the sake of the house of the LORD our God, I will seek your prosperity.

All: Let us go to the house of the Lord

102

The master of ceremonies will introduce the third speaker and the topic.

Third Keynote-Well did they get it?

How the Message was spread from Acts of the Apostles, and the letters written by Peter and John.

The Acts of the Apostles

The Acts of the Apostles is the only first-century account of the expansion of Christianity in its earliest period. Originally, it was believed to have been written in Greek anonymously as early as A.D. 65, but later in the century, it was considered a sequel to the Gospel of Saint Luke.

Luke has been traditionally regarded as the author (Witherington 1998).

It is divided into two parts. The first 12 chapters focus on Peter and are an account of the

Palestinian church from the Ascension of Jesus and Pentecost until the death of King Herod

Agrippa I in A.D. 44. Chapters 13–28 deal with the missionary work of Paul, his arrest in

Jerusalem, and his trial and journey to Rome. Passages written in the second person plural suggest that the author was a companion of Paul, though it is also possible this was a literary device lending vividness to the travel narrative. Acts convey the author's particular concept of the Holy Spirit's providential guidance of the plan of salvation in history in the face of Jewish and Roman opposition. When believers encounter Roman officials, Acts seems to stress the political innocuousness of the believers (Witherington 1998).

Acts of the Apostles is the name given to this book in the second century A.D. It was originally called the second volume of a History of Christian Origins , composed in the first-century.

The earlier volume of this History is one of the twenty-seven documents ultimately included in the New Testament canon. It is the work ordinarily known as The Gospel according to Luke.

103

These two volumes circulated together as one complete History , but not for long. Early in the second century the four "canonical" Gospels were gathered into one collection and circulated

(Witherington 1998).

About the same time, another collection of Christian documents was also being made-- the collection of Paul's letters. These two collections, The Gospel and The Apostle, as they were called, make up the greater part of our New Testament. Acts played an essential role in relating these two collections to each other.

Acts is a sequel to the Gospels and is a narrative background to Paul's letters. Acts also gives independent evidence of Paul's claim as a dedicated servant of Christ. The book of Acts is primarily about the mission work of Paul and Peter, but also James and John (the sons of

Zebedee), and it links the Gospel narratives and the apostolic letters.

The theme is summarized in Acts 1:8, "You will receive power when the Holy Spirit

comes on you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to

the ends of the earth." Acts provides a historical account of the early Christian church and a

defense of the Christian faith in the face of persecution.

It was determined that the author of Acts was Luke , according to inferences from the book and sources outside the Scriptures. Evidence comes primarily from the well-known "we" passages of Acts: 16:10-17; 20:5-15; 21:1-18; 27:1 to 28:16. It is also found in early church

writings of Eusebius, Irenaeus, and Clement of Alexandra, and in the anonymous Muratorian

Canon.

Luke used two main sources for his writings:

(a) Stories handed down by people in local churches.

(b) Stories from Peter, John, Philip, Stephen, and Paul.

104

If Luke did travel with Paul he apparently kept a travel diary and thus we have his eye- witness accounts in chapters 16-28. Many Bible scholars believe Acts was written before

Jerusalem was destroyed in A.D. 70. They give the following reasons (Witherington 1998):

1. Acts ends with Paul under house arrest, waiting to appear before Caesar; this took

place before the great fire that burned Rome in A.D. 64;

2. Acts doesn't mention Paul's death in about A.D. 68;

3. Luke depicts a benevolent Roman government toward Christians near the end of the

book of Acts;

4. Luke uses certain words such as "disciple" and "the first day of the week" and these

point to an early date.

The recipient of Acts and the Gospel of Luke was Theophilus . Luke calls him the "most excellent Theophilus." His name comes from two Greek words, theos , which means God, and from philein , which means to love.

Scholars suggest that Theophilus was a Gentile or God-fearer, a man in high social standing or a high Roman government official who was Luke's financial patron. It's also been suggested that Luke treated Theophilus and brought him back to health.

Acts tells us about the early Church, which carried on the life of Christ after his ascension, and how the believers were empowered by the Holy Spirit. Acts is also called the

Gospel of the Holy Spirit. We don't know exactly what happened on the Day of Pentecost, but we do know that it was a very special event.

Chronology of Events in Acts:

- Ascension of Jesus

- Stephen is stoned; Saul is converted

- Paul's first visit to Jerusalem

105

- James the apostle is executed

- Paul's second visit to Jerusalem

- First missionary journey

- Council of Jerusalem; second missionary journey begins

- Paul in Corinth

- Paul returns to Syrian Antioch; third missionary journey begins

- Paul in Ephesus

- Paul in Macedonia

- Paul winters in Corinth

- Voyage to Jerusalem via Macedonia, Troas and Miletus

- Paul is arrested in Jerusalem and tried before Felix

- Paul is imprisoned in Caesarea

- Paul is tried before Festus and Agrippa

- Voyage to Rome

- Paul imprisoned in Rome

- Paul and Peter died in Rome

Summary of Acts

Luke begins with a prologue addressed to Theophilus and refers to "my earlier book"

(Gospel of Luke). A narrative set in Jerusalem immediately follows the book's opening. The apostles and other followers of Jesus meet and elect Matthias to replace Judas. On Pentecost, the

Holy Spirit descends on them. They hear a great wind and witness "tongues of flames" descending on them. Then the apostles have a miraculous power to "speak in tongues" and, when they address a crowd, each person hears the speech in his own native language.

106

Peter and John preach in Jerusalem. They heal people, cast out evil spirits, raise the dead, and perform other miracles. Thousands convert, become followers of Christ and are baptized.

The number of Christians increases and many fall victim to persecution. Some apostles are arrested and flogged, but are then freed. Stephen, one of the first deacons of the church, is arrested for blasphemy. He is found guilty and executed by stoning, becoming the first Christian martyr.

Christ's apostles continue to preach the Gospel and the Good News of salvation spreads to the Gentiles. Peter has a vision and he hears a voice commanding him to eat a variety of impure animals. When Peter objects, the voice replies, "Do not call anything impure that God has made clean." After Peter awakens, he meets with Cornelius, a centurion, who becomes a follower of Christ. Peter then baptizes Cornelius but afterward must justify his decision to other

Christians.

Paul (Saul) of Tarsus is the main character of the second half of Acts. He is introduced as a persecutor of the Christian church, until his extraordinary blinding encounter on the road to

Damascus with the risen Christ. In Damascus, a disciple named Ananias helps bring back Paul's eyesight and baptizes him. Several years later, Paul and his friend Barnabas go on a mission to spread the Gospel, mainly among non-Jews. They travel through Asia Minor, preaching and visiting churches throughout the region.

Paul and Barnabas go to Jerusalem and meet with James and other apostles who comprise the Council of Jerusalem, and who believe that circumcision is required for salvation. James

(brother of Christ) and leader of the Jerusalem church decrees that Gentile converts must avoid meat containing blood and meat of animals not properly slain, and from fornication and idol worship. But converts were not required to be circumcised.

107

During the next few years, Paul travels through western Asia Minor and establishes a

church in Philippi. He then travels to Thessalonica, staying for a while before departing for

Greece. In Athens, he visits an altar dedicated to the Unknown God. When Paul speaks at the

Areopagos, he identifies this god as the Christian God.

Back in Jerusalem, Paul is confronted with rumors of teaching against the Law of Moses

and therefore takes a vow to prove his obedience to the law. Paul is recognized outside the

Temple and is almost beaten to death by a mob. He is rescued by a Roman commander and

accused of being a revolutionary. Paul asserts his Roman citizenship, and is sent to Rome, where

he spends another two years under house arrest. Acts does not record the outcome of Paul's legal

problems. Tradition, however, records that he is ultimately martyred in Rome, which was under

the reign of Nero.

Holy Spirit Promised

"And being assembled together with them, He commanded them not to depart from

Jerusalem, but to wait for the Promise of the Father, 'which,' He said, 'you have heard from Me;

for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days

from now.' Therefore, when they had come together, they asked Him, saying, 'Lord, will You at

this time restore the kingdom to Israel?' And He said to them, 'It is not for you to know times or

seasons which the Father has put in His own authority. But you shall receive power when the

Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea

and Samaria, and to the end of the earth.'" (Acts: 1:4-8)

• Being assembled together with them . Jesus often communed with His friends and

disciples over a meal: at the feeding of the five thousand, with tax collectors and sinners, at the

Pharisee's house, at the Last Supper, and after the Resurrection

108

• Wait for the Promise of the Father . The Holy Spirit was the gift of the Father and the

gift of Jesus the Son

• Not many days from now . A few days would pass before Pentecost

• At this time restore the kingdom to Israel . From what Jesus said in Matt. 19:28, the

disciples thought that He might overthrow the Romans and restore the physical kingdom to Israel

• Holy Spirit has come upon you . Jesus means that the Holy Spirit will show His control

of their lives with visible manifestations: the blowing of a violent wind, the appearance of

tongues of fire, and speaking in foreign languages

• Witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the

earth . The book of Acts follows this strategy. The Jerusalem witness in chapter 2 gives in

miniature form God's worldwide ministry: the "Jews...from every nation" (Acts 2:5) who heard

and believed carried the message far and wide. In the rest of Acts the gospel spreads to Jerusalem

(Acts 3:1-8:1), to Judea and Samaria, up to Antioch of Syria (Acts 8:1-12:25), and to the ends of

the earth (Acts 13:1-28:31)

The Trinity is a description of the unique relationship of God the Father, the Son, and the

Holy Spirit. If Jesus had stayed on earth, his physical presence would have limited the spread of

the gospel, for physically he could be in only one place at a time. After his ascension, he would

be spiritually present everywhere through the Holy Spirit. The Holy Spirit was sent so God

would be with and within his followers after Jesus returned to heaven. His Spirit would comfort

them, guide them to know his truth, remind them of Jesus' words, give them the right words to

say, and fill them with power.

109

Jesus instructed his disciples to witness to people of all nations about Him. But they were told to wait first for the Holy Spirit. God had important work for them to do for Him, but they had to wait until they were given the strength and wisdom by the power of his Spirit.

The Spirit marks the beginning of the Christian experience. We cannot belong to Christ without His Spirit; we cannot be united to Christ without His Spirit; we cannot be adopted as His children without His Spirit; we cannot be in the body of Christ except by baptism in the Spirit.

The Spirit is the power of our new lives. He begins a lifelong process of change as we become more like Christ. When we receive Christ by faith, we begin a personal relationship with God.

The Holy Spirit works in us to help us become more like Christ (Witherington 1998).

21 Jesus declared, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. 23 Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in spirit and in truth." (John 4:21-26)

The Letters of Peter

Peter is always mentioned first in the lists of the Twelve given in the canonical gospels.

He is also frequently mentioned in the Gospels as forming with James the Elder and John a special group within the Twelve Apostles, present at incidents at which the others were not present, such as at the Transfiguration of Jesus . He often confesses his faith in Jesus as the

Messiah.

Peter is often depicted in the Gospels as spokesman of all the apostles. He is sometimes

referred to as chief of the Apostles. Some believe this is not the same as saying the other

Apostles were under Peter's orders. In contrast, Jewish Christians are said to have argued that

James the Just was the leader of the group. Some argue that James was the head of the

110

community in Jerusalem and that this position at times gave him privilege in some situations

(Phillips 2005). Paul affirms that Peter had the special charge of being apostle to the Jews, just as he, Paul, was apostle to the Gentiles.

The writer of 1 Peter claims to be "Peter, an apostle of Jesus Christ" (1Peter 1:1). He further asserts he was a "fellow elder and witness of the sufferings of Christ" (1Peter 5:1).

Apparently, he dictated his letters to one of his community by the name of Silvanus (1Peter

5:12). He calls John Mark "Mark my son" (1Peter 5:13). It is thought this Mark could have been the author of Mark's Gospel. The sign of the new age according to the apostle Peter, is the pouring out of God’s Spirit so that both men and women, both young and old and both slave and free may speak for God

The people to whom Peter wrote were mostly Gentiles. Their ways were once conformed to lusts in ignorance (1Peter 1:14) which, in some cases, included malice, guile, hypocrisy, envy and evil speaking (1Peter 2:1). They had been redeemed from "aimless conduct" or a "futile way of life" inherited from their forefathers (1Peter 1:18). Before their conversion to Christ, they

"were not a people" (1Peter 2:10). They lived among Gentiles (1Peter 2:12). They lived like them:

"For we have spent enough of our past lifetime in doing the will of the Gentiles-- when

we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable

idolatries" (1Pe 4:3).

As Christians (1Peter 4:16), they lived as aliens in five Roman provinces in Asia that lay

east of the Aegean Sea, south of the Black Sea and north of the Mediterranean Sea in what we

now call northern Turkey. They were "elect[ed]" or "chosen" (1Peter 1:2). They were no longer

lost sinners, but had been born again unto a living hope (1Peter 1:2). These believers loved Jesus

111

Christ (1Pe ter1:7-9, 21) and each other (1Peter 1:22). In spite of the fact that they were "like sheep going astray" (1Peter 2:25), they were of "the house of God" (1Peter 4:17). At the time

Peter wrote to them, they were undergoing a "fiery trial" of persecution (1Peter 4:12). At least some of the churches had elders (1Peter 5:1).

Peter wrote in order to encourage Christians during persecution. He placed emphasis upon what could be observed. Some words and phrases that allude to seeing are the "day of visitation" (1Peter 2:12) and Christ as "Overseer," "Bishop" or "Guardian" of souls (1Peter 2:25).

In his second letter, Peter speaks of those who are "shortsighted even to blindness" (2Peter 1:9), of what Lot had been "seeing and hearing" (2Peter 2:8) and of sinful men with "eyes full of adultery" (2Peter 2:14)

Peter understood persecution. He was beaten, threatened, punished and jailed for preaching the Word of God. He knew what it took to stand strong. This knowledge of living hope in Jesus was Peter's message and Christ's example was the one to follow. Times of persecution are despairing, but Peter reveals that this is actually a time to rejoice. He says to count it a privilege to suffer for the sake of Christ as their Savior suffered for them.

Peter wrote his letter (1 Peter) to Christians who were suffering great troubles and going through persecution. Peter wanted them to trust God more. Their troubles would test them.

However, they were joyful, even when they suffered. They were joyful, because they trusted

God's promises and because Jesus died for them.

Peter encouraged them to be holy. Their troubles and persecutions would not last for long because they would go to live with God in Heaven where they will suffer no more. God chose them to be his people (1 Peter 2:10). They did not belong to this world (1 Peter 2:11) but in heaven.

112

Peter explained that Jesus suffered many terrible things, too. But he did not reply when people insulted him. He did not complain. He trusted God. And when Jesus died, He suffered the punishment for our evil deeds. This was how he made us into the people of God (1 Peter 2:21-

25). We might suffer because we are Christians. But even if this happens, we should be glad.

And we should praise God that we are Christians (1 Peter 4:12-19).

Peter's Death

At the end of the Gospel of John, after the interchange between Christ and Peter, we become aware that Christ is telling Peter the manner in which he would eventually die. "'Truly, truly, I say to you, when you were young, you girded yourself and walked where you would; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go.' (This he said to show by what death he was to glorify God.) And after this he said to him, 'Follow me.'" (John 21:18-19).

Christ accepted Peter's love with its limitations but He also challenged Peter to grow in fullness for the future. Thus in Peter's death in Rome would come the eventual answer that Christ first requested of him: Do you love me, Peter? On the day of his martyrdom, Peter gave his answer, not in words open to misinterpretation, but through stark action. In this, Peter revealed a love for Christ that was truly agape

The Letters of John

The letters of John are believed to have been written by John, the son of Zebedee, who was called along with this brother James to be one of Jesus’ twelve apostles and who would accompany Jesus on His ministry. John appears in the lists of apostles in the synoptic gospels as well as Acts.

113

The apostle John, is believed to have written his letters towards the end of his life, and they are approximately dated 90 to 100 AD. These letters were written in Ephesus, on the west coast of Asia Minor, to where Paul wrote his Letter to the Ephesians. All of the three letters are very short with the main themes being of God's love, our necessity to love one another and the necessity to be wary of false prophets (Marshall 1984).

The first letter was written as general letter on living the Christian life through faith Jesus

Christ and in accordance with the Gospel they have been taught. He warns the readers about the ways of the world and false teachers and proclaims the preeminence of love, God's love for us, and in response, our duty to love each other

After a brief introduction, John works up the thought that God is Light (1 John 1: 5); so, too, should we walk in the light (1 John 1: 7), keep from sin (1 John 2:1), observe the new

commandment of love (1 John 2:10), since he that loves is in the light and he that hates is in darkness (1 John 2:11). Then follows the second, leading Johannine thought that God is Love

(iii-v, 12). Love means that we are children of God (1 John 3:1); Divine sonship means that we are not in sin (1 John 3:4-13), that we love one another (John 3:11), that we believe in Jesus

Christ the Son of God (1 John 4: 5- 6); for it was love that impelled God to give us His only Son

(1 John 4:7-12. The conclusion (1John 5: 13-21) tells the reader that the purpose of the letter is to inculcate faith in Jesus Christ , since this faith is life eternal. In this conclusion as well as in other parts of the letter, the same salient and leading Johannine thoughts recur to defy analysis. John had two or three things to say; he said these two or three things over and over again in ever varying form.

114

The second letter of John is written either to a Christian lady and her family, or symbolically a church and its members. It encourages them to live in love, and warns against false teachers

These thirteen verses are directed against the error of Gnosticism , which St. John strives to uproot in his Gospel and First Epistle. The letter is addressed to a particular church, which Saint.

John urges on to faith in Jesus Christ , to the avoidance of heretics , to love . This interpretation

best fits in with the ending to the letter - "The children of thy sister Elect salute thee."

The fourteen verses of the third letter of John are addressed to Gaius, a private individual,

believed to be Roman. This Gaius seems to have been a layman of means. He is praised by John

for his hospitality to visiting brethren (3 John 1:2-9). The Apostle then goes on: "I had written

perhaps to the church; but Diotrephes, who loves to have the pre-eminence among them, does

not receive us" (3 John 1:9). This Diotrephes may have been the bishop of the Church . He is found fault with, and Demetrius is set up for an example. This short letter, "twin sister", as Saint

Jerome called it, to the second of John's letters, is entirely a personal affair. No doctrine is discussed. The lesson of hospitality, especially of care for the preachers of the Gospel is insisted on.

John's Death

We do not have any definitive record of the death of John the Apostle, nor how he died.

Many believe John was in exile on the Greek island of Patmos. What we have concerning his death is what Jesus said to Peter at the end of John 21:20-23.

20 Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, "Lord, who is going to betray you?") 21 When Peter saw him, he asked, "Lord, what about him?"

115

22 Jesus answered, "If I want him to remain alive until I return, what is that to you? You must follow me." 23 Because of this, the rumor spread among the brothers that this disciple would not die. But Jesus did not say that he would not die; he only said, "If I want him to remain alive until I return, what is that to you?"

Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

116

Scripture Reading

1 Peter 3:8-22 (New International Version)

Suffering for Doing Good

8Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. 9Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. 10 For, "Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. 11 He must turn from evil and do good; he must seek peace and pursue it. 12 For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil." [a]

13 Who is going to harm you if you are eager to do good? 14 But even if you should suffer for what is right, you are blessed. "Do not fear what they fear [b]; do not be frightened." [c] 15 But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, 16 keeping a clear conscience, so that those who speak maliciously against your good behavior in Christ may be ashamed of their slander. 17 It is better, if it is God's will, to suffer for doing good than for doing evil. 18 For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, 19 through whom [d] also he went and preached to the spirits in prison 20 who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge [e] of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God's right hand—with angels, authorities and powers in submission to him.

Prayer

Psalm 27 (New International Version)

Of David.

1 The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— of whom shall I be afraid?

All: The Lord is my light and my salvation, whom shall I fear?

117

2 When evil men advance against me to devour my flesh, when my enemies and my foes attack me, they will stumble and fall.

All: The Lord is my light and my salvation, whom shall I fear?

3 Though an army besiege me, my heart will not fear; though war break out against me, even then will I be confident.

All: The Lord is my light and my salvation, whom shall I fear?

4 One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek him in his temple.

All: The Lord is my light and my salvation, whom shall I fear? 5 For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his tabernacle and set me high upon a rock.

All: The Lord is my light and my salvation, whom shall I fear?

6 Then my head will be exalted above the enemies who surround me; at his tabernacle will I sacrifice with shouts of joy; I will sing and make music to the LORD.

All: The Lord is my light and my salvation, whom shall I fear?

7 Hear my voice when I call, O LORD; be merciful to me and answer me.

All: The Lord is my light and my salvation, whom shall I fear?

8 My heart says of you, "Seek his face!" Your face, LORD, I will seek.

All: The Lord is my light and my salvation, whom shall I fear?

118

9 Do not hide your face from me, do not turn your servant away in anger; you have been my helper. Do not reject me or forsake me, O God my Savior.

All: The Lord is my light and my salvation, whom shall I fear?

10 Though my father and mother forsake me, the LORD will receive me.

All: The Lord is my light and my salvation, whom shall I fear?

11 Teach me your way, O LORD; lead me in a straight path because of my oppressors.

All: The Lord is my light and my salvation, whom shall I fear?

12 Do not turn me over to the desire of my foes, for false witnesses rise up against me, breathing out violence.

All: The Lord is my light and my salvation, whom shall I fear?

13 I am still confident of this: I will see the goodness of the LORD in the land of the living.

All: The Lord is my light and my salvation, whom shall I fear?

14 Wait for the LORD; be strong and take heart and wait for the LORD.

All: The Lord is my light and my salvation, whom shall I fear?

Song

"Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

Social Time with Snacks and Beverages

119

120

Spirituality Workshop One Theme: "Love One Another." Morning Day Two

The Master of Ceremonies will call people to retreat.

Scripture Reading-(Dramatic Reading)

1 Corinthians 13 (New International Version)

Love

1If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. 2If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 3If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.

4Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6Love does not delight in evil but rejoices with the truth. 7It always protects, always trusts, always hopes, always perseveres.

8Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. 9For we know in part and we prophesy in part, 10 but when perfection comes, the imperfect disappears. 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. 12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

13 And now these three remain: faith, hope and love. But the greatest of these is love.

Prayer

Psalm 40 (New International Version)

A Psalm of David.

1 I waited patiently for the LORD; he turned to me and heard my cry.

All: I waited patiently for the Lord, he turned to me and heard my cry

121

2 He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand.

All: I waited patiently for the Lord, he turned to me and heard my cry

3 He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD.

All: I waited patiently for the Lord, he turned to me and heard my cry

4 Blessed is the man who makes the LORD his trust, who does not look to the proud, to those who turn aside to false gods.

All: I waited patiently for the Lord, he turned to me and heard my cry

5 Many, O LORD my God, are the wonders you have done. The things you planned for us no one can recount to you; were I to speak and tell of them, they would be too many to declare.

All: I waited patiently for the Lord, he turned to me and heard my cry

6 Sacrifice and offering you did not desire, but my ears you have pierced burnt offerings and sin offerings you did not require.

All: I waited patiently for the Lord, he turned to me and heard my cry

7 Then I said, "Here I am, I have come— it is written about me in the scroll.

All: I waited patiently for the Lord, he turned to me and heard my cry

8 I desire to do your will, O my God; your law is within my heart."

122

All: I waited patiently for the Lord, he turned to me and heard my cry

9 I proclaim righteousness in the great assembly; I do not seal my lips, as you know, O LORD.

All: I waited patiently for the Lord, he turned to me and heard my cry

10 I do not hide your righteousness in my heart; I speak of your faithfulness and salvation. I do not conceal your love and your truth from the great assembly.

All: I waited patiently for the Lord, he turned to me and heard my cry

11 Do not withhold your mercy from me, O LORD; may your love and your truth always protect me.

All: I waited patiently for the Lord, he turned to me and heard my cry

12 For troubles without number surround me; my sins have overtaken me, and I cannot see. They are more than the hairs of my head, and my heart fails within me.

All: I waited patiently for the Lord, he turned to me and heard my cry

13 Be pleased, O LORD, to save me; O LORD, come quickly to help me.

All: I waited patiently for the Lord, he turned to me and heard my cry

14 May all who seek to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace.

123

All: I waited patiently for the Lord, he turned to me and heard my cry

15 May those who say to me, "Aha! Aha!" be appalled at their own shame.

All: I waited patiently for the Lord, he turned to me and heard my cry

16 But may all who seek you rejoice and be glad in you; may those who love your salvation always say, "The LORD be exalted!"

All: I waited patiently for the Lord, he turned to me and heard my cry

17 Yet I am poor and needy; may the Lord think of me. You are my help and my deliverer; O my God, do not delay.

All: I waited patiently for the Lord, he turned to me and heard my cry

Song

"Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

124

The master of ceremonies will announce the fourth speaker and the topic. Keynote Four-Who Invited Him? Who is this Paul? Saul (Paul) was a fervent Jew, who persecuted the new followers of Jesus. Paul did not just become a convert from Judaism to Christianity. Paul went from being a violent opponent and persecutor of Christians to the Apostle of the Christian Gentiles. It is ironic because that which he persecuted for God as a Pharisee, was exactly that to which he was called by Jesus to proclaim and to defend.

Paul was a chosen Apostle, chosen directly by Jesus. Damascus was the inaugural moment of apparition, revelation, conversion, and vocation for Paul. God’s revelation to Paul of his gentile apostolate is so important that it is mentioned three times in Acts of the Apostles.

Paul’s vocational mandate is first told by Jesus to Ananias, then by Ananias to Paul, and finally by Jesus directly to Paul. Paul claimed to have seen the risen Jesus, which suggests that his inaugural vision was of Jesus’ body simultaneously wounded and glorified. There was a vision in which Paul sees and hears Jesus as the resurrected Christ, the risen Lord (Harrington 2008).

Paul was instrumental in spreading the Good News of Jesus message to the Gentiles. His letters to all of the churches emphasized Jesus' message of love. What does Paul mean by love?

To love means to share, a love assembly was a share-assembly; a love meal was a share-meal.

For Paul, a Christian assembly of sisters and brothers was one that had committed itself to sharing together just as in an ordinary human family because it actually was a divine family, the family of God (Harrington 2008). Love is a fair and equitable sharing of a world that belongs to a just God is what gives content to Paul’s assertion to the Galatians that “a new creation is everything” and to Paul’s claim to the Corinthians that “if anyone is in Christ, there is a new creation: everything old has passed away: see everything has become new.”

125

Paul's Message Changed

Throughout most of church history, the apostle Paul has held the reputation of being what one might call the “Great Christian Male Chauvinist” toward women. Although women had fared well with Jesus, appearing as central figures in many of the greatest parables and episodes of the Gospels, their degradation apparently began with St Paul (Bristow 1998).

Passages from Paul have been used throughout history to enforce the will of slaveholders or to legitimate violence against women, Jews, homosexuals, or pacifists. The voice we have learned to accept as Paul’s is the voice of the sanctified status quo. It is more a voice of the societal norms than a genuine Pauline doctrine.

Unfortunately, the thoughts of many throughout history suggest that Paul was as chauvinistic, misogynistic, patriarchal, and hierarchical as the Roman government, except on a much smaller scale. It is therefore important to reclaim Paul’s genuine voice. Paul understood the message of Jesus probably better than the twelve Apostles. He preached Christ's love and that love meant compassion and forgiveness, not inequality and hierarchy.

For centuries, the apostle’s legacy has been systematically manipulated by human structures of domination and oppression, from the conservative interpreters of Paul. These interpreters have found their way in to the New Testament itself. Unfortunately, because of these misunderstandings of Paul's message, many, especially women, have found Paul to be an obstacle in their attempt to follow Jesus on the way of justice and peace (Bristow 1998).

Paul’s writings about women have been cited throughout the centuries as authority for the notion that women are second-class citizens in the kingdom of God and the Church. Paul was not a believer in the inferiority of women. He did not advocate a secondary role for women in the church. He did not teach the notion of a divine hierarchy with husbands ruling over their wives.

126

Instead, the apostle Paul consistently championed the principle of sexual equality within the church and the home. He carefully selected his words in writing about women and marriage, challenging the social roles for women in his age and the philosophy and theology that defined these roles (Bristow 1998).

Unfortunately, the Gentiles whom Paul sought to convert to a faith in Jesus Christ brought with them the Greek notions of female inferiority. Those who first quoted Paul and interpreted his writings were themselves bearers of centuries of Greek philosophy (Bristow

1998). They understood Paul from the viewpoint of their own culture and customs. For in real life, respectable Greek wives led a completely secluded life.

From the classic period, especially in the teachings of Aristotle, came the conviction that women are inferior to men. They began with a belief in the inferiority of women-a belief that had its source outside of scripture, which they imposed upon scripture (Bristow 1998). The courage of a man is shown in commanding, of a woman in obeying.

Church leaders, who themselves were a product of Greek culture and education, interpreted Paul’s writings from the perspective of Aristotelian philosophy, even to the point of assuming that when Paul wrote of the husband being the head of the wife, he was simply restating Aristotle’s analogy of the husband being to his wife like one’s soul to one’s body

(Bristow 1998).

Paul envisioned a world in which Jews and Greeks, educated and barbarian, slaves and free, men and women would be equal citizens in a kingdom that was not political but spiritual. In

Paul’s gospel, a new order was at hand in which all persons “are one in Christ Jesus.” The subject of Ephesians 5 is not men and women, generally, but only husbands and wives. A close

study of Paul’s words in Ephesians 5 reveals that he was writing against the concept of male

127

superiority rather than defending it. Modern translations of the Bible cannot give us a complete and faithful rendering of what Paul wrote, simply because the meanings of words and phrases in any language can never be fully embodied in a translation into another language (Bristow 1998).

Paul deliberately chose a word for “head” (kephale) that meant one who goes before the troops or the first into battle as opposed to (arche) that meant in charge of - boss, chief, or ruler, to describe how a husband is the ‘head” of his wife. In describing how the wife should be

“subject to her husband” he uses the word “hupotassomai,” which means to voluntarily give allegiance to, be supportive of, be responsive to, or to place yourself at the disposition of

(Bristow 1998). Paul said that all followers of Christ should be subject to each other. It was an appeal for the Church's members to live out their call to be “the body of Christ.” They must be willing to bear one another’s burdens, just as Christ bore the burden of our sins. Paul’s model places the highest possible value upon marriage. Paul could pay no greater honor to the institution of marriage than he did, patterning marriage after the bond between the Savior and those whom he loved more than life itself.

In Jewish worship, the front doors of the synagogue and the main floor, the meeting hall itself, was used exclusively by men. Women might be present in public worship, but only in a separate chamber, silent and unseen. Paul’s practice of having women and men together in worship and his approval of women as well as men leading in worship must have shocked his

Jewish and pagan contemporaries (Harrington 1998).

Jesus set an example for His church, He taught both women and men. Many of these women were mentioned by name in the Gospels. At times this value Jesus gave to women as disciples embarrassed His male followers. Once, when Jesus was found talking to a woman of

128

Samaria about her faith, His male disciples watched in guarded silence (John 4:1-26) . They

marveled that He was speaking with a woman about her faith.

In Paul’s letters, he acknowledged the value of women leaders within the churches. Some

years after leaving Philippi, he wrote to the congregation there, entreating two women leaders,

Euodia and Syntyche, to end a dispute between them the fact that he named these women

indicates their importance within the church (Bristow 1998). Paul took it for granted that within

Christianity, women as well as men could receive the same gifts, offer the same services, and

perform the same activities.

The sign of the new age according to the apostle Peter, is the pouring out of God’s Spirit

so that both men and women, both young and old and both slave and free may speak for God. It

is strange that the Church under the Apostles regarded this as a new age in Christ and yet forbade

the women the right to give inspired messages to the Church. It was not until later, after the age

of the Apostles, when the Greek attitude about women became dominant within the Church, that

women were forbidden to preach.

Women exercised the gift of prophecy in the age of Paul. Besides Paul himself, seven

men and four women are identified as prophets in the Book of Acts. Paul referred to the act of

women praying and prophesying during public worship, and he did so in a casual manner, as if

the practice were well established.

When Paul wrote in his letter to Corinth that “women should be silent in church” he was

not saying that women should not preach. In practice, sexual equality among Christians led to

disregard for orderliness and courtesy during worship, especially on the part of women who were

not accustomed to listening to public speakers or to participating in public worship. To such

women, Paul said, “hush up” (Bristow 1998).

129

Whenever Paul established a church, he insisted that women were to be educated in the faith. His desire for women to be educated in the faith was both radical in thought and difficult in execution. Normally bound to the solitude of home or limited social contact to their own husband and children, these women had an opportunity to visit one another in classroom settings.

Therefore Paul instructed that women are to learn, “in silence with all subjection.” He was telling women that they must learn, and to do so, they must be quiet and respectful (Bristow 1998).

Paul faced many problems in the early Church. He envisioned a unity between Jews and

Gentiles through a common faith in Christ. In the Church, Jewish Christians and Gentile

Christians, slaves and masters, women and men would all be equal. But he had to consider the etiquette and dress of the time so as not to offend or shock anyone. In attempting to unify both

Gentile and Jewish believers into one church, Paul felt the need to address the question of head coverings and hairstyles. In 1 Corinthians, he wrote specific instructions in an attempt to uphold one central principle: “Be without offense both to Jews and to Greeks and to the church of God, as I also in all things please all, not seeking my own advantage, but that of the many, in order that they may be saved.” Paul wanted his readers to accommodate themselves to practices that would not offend either Jewish or Gentile believers.

Soon after the age of the apostles, a notion arose within the church that true holiness and piety is achieved by a believer only if that person withdraws from entangling relationships with others and lives a life of solitude and denial. Celibacy became a means, if not a mark of holiness.

Greek philosophy warned men that love for a woman and sexual interest distracts a man from the higher pursuit of wisdom. Women, therefore, were seen as hindrances to intellectual and spiritual growth, a view not unlike that held by Christian hermits, forerunners of the monastic movement in church history.

130

Paul’s goal of unifying Jews and Gentiles in the church of Jesus Christ compelled him to address the issues of sexual mores and marriage customs among both cultures. His longest treatment of these issues is found in 1 Cor. 7:1-17, 25-40. He carefully distinguishes between those teachings that came from the Lord and those that were his own. Paul instructed against premarital sex. "It is better to marry than to be on fire".

"The unmarried cares for the things of the Lord, how he may please the Lord; but the married one cares for the things of the world, how he may please his wife and he has been divided. And the unmarried woman and the virgin care for the things of the Lord, in order that she may be holy both in body and in the spirit; but the married one cares for the things of the world, how she may please her husband." Being married can hinder one’s service to the Lord by dividing one’s loyalty between Christ and wife or husband. He was telling unmarried people to remain that way; because of the present hardships that believers must endure, he was saying, it is better not to have the responsibilities and cares that marriage bring. It is better to be unmarried if one must face persecution. However, if one has decided to be married and is not under hardship of persecution, let him “keep his betrothed.” In other words, marry her.

Paul often reminded his readers that adultery is wrong, but he extended this truth to condemn the methods men employ to commit “legal adultery” as well (Bristow 1998). Paul refused to echo the notion that women are the property of their husbands. A husband cannot engage in sexual intercourse as he wish and with whom he wish, because his body is under the authority of his wife; and the same is true for a wife, for her body is under the authority of her husband.

Nowhere did Paul intimate that the purpose of marriage is procreation. Nor did he leave any room for the notion that sexual intercourse is harmful, demeaning or evil. He said that God’s

131

design for marriage is that “the two shall become one flesh,” leaving no doubt that sexual, and not just spiritual intimacy was intended.

The notion that a celibate person is thereby more spiritual did not come from Paul but from the Greek philosophy of Stoicism (Bristow 1998). Paul’s plea for sexual purity and equality whether one is single or married, embodies the one idea of Christianity that was new to the ancient world. No other religion nor any philosophy had affirmed sexuality as a gift from God that must be exercised within specific moral boundaries, and no other religion nor any philosophy had so outspokenly declared the equality of men and women before God.

Paul’s instructions concerning women and marriage were in constant conflict with the teachings of Greek philosophers and Jewish rabbis (Bristow 1998):

A female is a deformed male, Aristotle taught.

Male and female are one in Christ, Paul declared (Gal.3:28)

Men and women are to be separate during worship, Jewish custom dictated, and only men counted in determining a quorum (minyan) for worship.

Women as well as men are to lead in worship, Paul noted. (Cor. 11:4)

Women are inferior to men in their ability to reason, Aristotle argued.

Women are to learn, Paul insisted. (1 Tim. 2:11)

Sexual intercourse is harmful, many Stoics believed, and marriage distracts a man from study of philosophy.

132

Marriage and sexual intimacy are a gift from God, Paul observed. (1 Cor. 11:12; Eph. 5:31; compare Gen. 1:27, 2.22-25)

A man who is not married is not even a man, declared the Jewish Mishnah.

However, in such a time as this, it is better for a believer who is unmarried to remain single, taught Paul.(1 Cor. 7:7, 25-35, 39-40)

A man’s courage is in commanding, a woman’s in obeying, asserted Aristotle.

Husbands and wives are to be responsive to the needs of each other, Paul instructed. (1 Cor. 7:3-

5; Eph. 5:22-33)

Prostitution is an ancient and hallowed institution, the Greeks espoused.

Sexual intimacy must be confined to marriage, Paul insisted. (1 Cor. 6:15-20, 7:1-2, 36-38)

Ever since Eve, the Jews were taught, women have been morally weak and a source of temptation to men.

Woman is the glory of man, stated Paul (1 Cor. 11:7)

Surely, in the long history of Christian teachings regarding the relationship of women and men, the model that gained favor in the Church was not the one voiced by Paul (Bristow 1998).

Paul believed that Christian women and Christian men were equal in marriage, assemble, and apostolate. Paul's words were translated incorrectly, out of context, and without reference to the ideal close to Paul’s heart that he so earnestly sought for the church, that there be sexual equality among Christians, “neither male nor female, for you are all one in Christ Jesus”.

133

Real Paul vs Pseudo Paul

Thirteen epistles (letters) have been attributed to Paul. However, only seven of these letters are believed to have actually been written by Paul. The actual Pauline letters are Romans

1 and 2, Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon . The other letters attributed to Paul were thought to have been written by those from Paul's community (Harrington

2008). Hebrews was also at one stage attributed to him, but that is too clearly not the case.

Although some of the letters attributed to Paul are authentically Pauline, several others are post-Pauline or pseudo-Pauline, that is, they were not written by him but were attributed to him by later writers. The problem is whether pseudo-Pauline history and theology is in valid continuity with Paul himself. It appears that an attempt has been made to sanitize a social subversive, to domesticate a dissident apostle, and to make Christianity and Rome safe for one another (Harrington 2008). Some of these letters could actually be anti-Paul.

In Paul’s authentic letters, he insisted on equality among Christians against the hierarchical normalcy of Roman society. Paul believed in complete equality in Christian society, both within the Church community or outside in society. Paul held that within Christian communities it made no difference whether one entered as a Christian Jew or a Christian pagan, as a Christian man or a Christian woman, as a Christian freeborn or a Christian slave.

In Timothy and in a post-Pauline insertion in 1 Corinthians, female leadership was crudely denigrated in order to establish exclusive male control of the Christian assemblies. It was clear from them that leaders had to be male. Phoebe, a deacon of the church at Cenchreae, carried Paul’s letter from Corinth’s eastern port to the Christian groups at Rome. A Pauline letter carrier would have to circulate, read, and explain it among the Christian communities at Rome

(Harrington 1998). Paul would not have allowed a woman to carry, read, and explain one of his

134

letters if he did not believe in the complete equality of men and women in both intelligence and understanding.

Authentic Pauline texts established female and male equality. In post Pauline texts, such as Colossians and Ephesians, there is a specific hierarchy; they emphasize general family values that would be quite acceptable across contemporary Roman social theory and practice. Pseudo-

Pauline inserts or texts asserted inequality for women in marriage, assembly, and apostolate. It was all done in Paul’s name, but it negated Paul’s example and silenced Paul’s challenge

(Harrington 1998).

Luke’s Acts gave Paul certain civil privileges, such as Tarsian and Roman citizenship.

Acts also gave Paul certain religious privileges, such as decent from Pharisees and education under Gamaliel. Paul never mentioned these privileges in any of his letters. What Paul did receive was a first-class education in the synagogue at Tarsus, with a strong emphasis on apologetics for Judaism and polemics against paganism (Harrington 1998).

In Acts of the Apostles, Luke describes a consistently harmonious agreement between

Paul and authoritative figures like James or Peter. However, in all his letters, Paul sees himself as an apostle sent from God through Christ. Luke in Acts does not consider him an Apostle. Paul considered Apostolicity derived from revelation and vocation by the risen Lord and not by the presence with the earthly Jesus. Luke muted the actuality of severe disagreement between Paul and other leading Christians on the matter of his authority (Harrington 1998).

Both Acts and Paul’s own letters talk about three missions to spread the good news to the

Gentiles. According to Paul, those three missions were as follows. One was a mission to Arabia in the 30s CE. The second was a traveling mission with Barnabas as leader in the 40s CE, which focused on converting both Jews and God-fearers inside the synagogues. The third was a mission

135

with Paul as leader and focused on Roman provincial capitals and on the God-fearers rather than on full Jews or pagans (Harrington 2008).

Paul ends each mission with a Jerusalem visit, but Luke gives him twice as many

Jerusalem visits. This is significant because of the appearance in Acts that Paul worked under

Peter and James. From Paul's point of view, this was not the case and he continues throughout his letters to affirm that he was sent directly by Jesus to spread the Good News to the Gentiles.

Paul did not preach first to full Jews or to pure pagans, but to an in-between group of semi-Jewish, semi pagan synagogue associates, sympathizers, the so-called God-fearers of God- worshipers (Harrington 2008). Paul went to Jewish synagogues not to convert Jews, but to unconvert their pagan sympathizers. He was setting up small cells around those now Christian

God-worshipers and letting them bring in other, purely pagan, converts. Since Paul’s focus was on converting a synagogue’s sympathizers to Christianity, with the result of stripping from Jews their intermediary buffer of support and protection, it was socially explosive.

Luke’s theological theme exhibits the following historical pattern: Paul always goes first to the Jews; some accept him and others reject him; but when non-Jews accept him, the Jews are jealous and cause a riot. In reality, Paul was preaching on dangerous territory, dangerous not just in very abstract theology but practical politics. Luke explains Jewish antagonism to Christians as mere jealousy and pagan antagonism as mere greed. He downplays anything anti-Roman about

Christianity.

In actuality, Paul became Rome’s most dangerous opponent, because he preached a new divinity. Paul’s new divinity was Christ, not Caesar. Christians understood that to proclaim Jesus as Son of God was deliberately denying Caesar his highest title and that to announce Jesus as

Lord and Savior was calculated treason. The cult of Christ goes forth in to the world of the

136

Mediterranean and soon displays the endeavor to reserve for Christ the words already in use for worship in that world, words that had just been transferred to the deified emperors (Harrington

2008). There was a clash of beliefs between Caesarians and Christians.

All is peaceful and harmonious in Luke’s Acts among Christian communities and between Christian leaders. Any problems, disputes, or even riots are the fault not of Christians, but of pagans or Jews. When you speak about those by whom Paul was sent, Luke and Paul disagree profoundly. Luke says Paul was sent by Jerusalem through Antioch. Paul says that he was sent by God through Christ. Paul himself always insisted that Jesus alone called him to be an apostle to the pagans.

Paul did not accept the concept of slavery. First, he advocated that a Christian mistress or master should not and could not have a Christian slave. In his letter to Philemon, he presses home his point that Onesimus should be freed and Philemon should do it voluntarily. If Paul commanded and Philemon obeyed, that might not change him definitively for the future.

However, if Philemon internalized Paul’s attitude toward the oxymoron “Christian owner of a

Christian slave”, he would know how to handle, not only the present situation, but all future ones as well.

Paul sees an impossible or intolerable conflict in the notion of a Christian master owning a Christian slave. How can they be equal in Christ, but unequal in society? He does not and would never, accept the idea that they could be equal spiritually, internally, in the assembly, but unequal physically, externally, and in the world (Harrington 2008).

Concepts in Paul's Letters

This is the essence of Paul’s theology. A person is justified not by the works of the law but through faith in Jesus Christ. And we have come to faith in Christ Jesus, so that we might be

137

justified by faith in Christ, and not by doing works of the law because no one will be justified by the works of the law (Gal 2.16). The ultimate clash, therefore, is not between works and faith, but between law-works and faith-works.

Paul preached of God’s desire to create one world under global justification; or in other words, God’s desire for the divine equity of distributive justice rather than under the divine threat of retributive justice. When Paul talks about God’s justice and righteousness, he says that God’s justice is not retributive, but distributive justice. Retribution is not so much the intervention of divine punishment, but it is the inevitable result of human distribution (Thomas 2002).

Paul touches on something absolutely basic to his theology in his letters to the

Corinthians. He says that the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. All of us are being transformed into the same image from one degree of glory to another. He makes clear that transformation is a process arching from past, through present, into future consummation. Christians are not just waiting for “the day of the Lord, but are actually already in it, with it, and belonging to its light (Thomas 2002). Resurrectional transformation is a process and is not instant, not a period, not a moment. Paul would say that to see God’s transformation in process, come and see how we live.

The Corinthians also took issue with the Lord’s bodily resurrection. They would have called it foolishness or more politely they would have heard resurrection of the body and smoothly translated into immortality of the soul (Thomas 2002). Paul first argues the basic tradition about the death and resurrection of Jesus, emphasizing especially, that after his death and burial, he was seen by many people including him. The general bodily resurrection has already begun with the bodily resurrection of Jesus. The argument is very clear: no Jesus resurrection, no general resurrection; no general resurrection, no Jesus resurrection.

138

Most of the problems at Corinth stem from powerful patrons within the assembly, important people both very good for help, support, and protection, but also very bad for unity, equality, and commonality. They felt that it was ethically correct to serve superior food and wine to friends and equals, but inferior food and wine to freedmen and clients at a patronal banquet.

First-century Christian Eucharistic celebrations were always staged in conjunction with a full meal, supper, or banquet.

Paul stated that the order of the Lord’s Supper is in the following sequence:

1. Invocation and breaking of the bread

2. The supper itself

3. Invocation and passing of the cup

Consequently, they share a common meal. The haves could still bring cheaper food for all to eat, but everyone had to eat together at the same place and the same time from the same food and the same drink.

When he wrote to the Thessalonians, Paul expected the coming of the Lord within his own lifetime. He was completely wrong by two thousand years and counting. But Paul, like

Jesus before him, did not simply proclaim the imminent end of evil, injustice, and violence here below upon the earth. They proclaimed it had already begun and that believers were called to participate cooperatively with God in what was now a process in human time and not just a flash of divine light (Thomas 2002).

Paul’s letter to the Galatians expressed a tone both bitterly reproaching and emotionally pleading. The context was that the Christian leaders in Jerusalem had told his Galatian converts that his gospel was all wrong, that their males must still be circumcised. They told the Galatians that Paul was nothing but a subordinate missionary (not an apostle), and that moreover, he was

139

living and teaching in disagreement with his superiors at Jerusalem and Antioch. That attack explains Paul’s opening sentence, which more like a manifesto than a statement of his identity.

In his statement, he says that he is an apostle and that he received a divine call at Damascus and not a human job at Jerusalem. He argues that he is not a messenger sent by Jerusalem though

Antioch, but an apostle sent by God through Christ.

The superiors in Jerusalem chose to attack Paul’s Galatian teachings by appealing to

God’s covenant with Abraham from Genesis (Thomas 2002). Genesis gave them two arguments from which to argue that male gentile converts had to be circumcised to become full members of

God’s people. First, God made a covenant with Abraham and within that covenant there was a requirement for all males to be circumcised. Second, they emphasized that all of Abraham’s male progeny were circumcised, whether slave-born through Hagar and Ishmael or freeborn through

Sarah and Isaac.

Paul’s responded by stating that the only adequate response is that the Abrahamic covenant of circumcision (and all succeeding covenants, such as the Mosaic covenant) are here and now totally renewed and radically transformed by the present eschatological covenant as foretold in the Law, the Prophets, and the Psalms. The blessings promised to Abraham are now available to the Gentiles through his offspring Christ (Thomas 2002). Through this, he is saying that the covenant has been renewed through Jesus without all of the demands required by the previous covenant. Jesus did not say that you have to be circumcised in order to be his follower.

Jesus stressed love, not law.

Baptism was a ceremony alike for all, whereas Paul argues, circumcision established a differential hierarchy between Jew and Greek, slave and free, male and female. We are all baptized in Christ, making all those who were baptized equal to each other.

140

Paul sums the whole law in a single commandment; you shall love your neighbor as yourself. Love is the fulfillment of the law. By law, Paul means all law, not just Jewish law but

Roman law, not just human law, but divine law. The law establishes knowledge, asserts that we now know this or that is wrong, or that this or that should not be done. Although law gives the power of knowledge, it does not inherently demand obedience. Paul says the law establishes information, but not transformation.

Paul had originally imagined the unity of Jews and Christians within the one community of Christian Judaism. But by the time he wrote this letter to the Romans, he already knew that something had, from his point of view, gone terribly wrong. By the mid 50s, Paul had already decided that the unified community of Christian Jews and Christian pagans had not happened and was not going to do so within the normal parameters of Christian missionary activity

(Thomas 2002).

Paul's Legacy

Two divergent traditions claimed the name of Paul after his death. One moved him into an ultraconservative position of male over female superiority, and the other into an ultra radical one of pragmatic male and female celibacy. The ultraconservative option was one major step on the road from Christ to Constantine (Bristow 1998).

Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

141

Workshop - Write a Letter: Journal

This activity will be lead and explained by the workshop master.

Paul embarked on a series of three missionary journeys that took him to cities throughout Asia Minor and Greece. He maintained contact with the churches he established by means of letters that taught, corrected and encouraged the emerging Christian communities.

If you were Paul, what would you write to the Christian Churches in the United States? How would you encourage them? How would you correct them? How would you help them to remain faithful the teachings of Jesus? What would you share of your own thinking and feeling about

Jesus?

Write a letter or letters to the Christian churches and share with them the benefit of your understanding of the message of Jesus.

FAMOUS QUOTES FROM THE LETTERS OF PAUL "There is no longer Jew or Greek, slave or free, male and female; for all of you are one in Christ Jesus." (Galatians 3:28)

"For the whole Law is summed up in one commandment: 'Love your neighbor as you love yourself." (Galatians 5:14)

"Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ." Romans 5:1 "....so we, who are many, are one body in Christ...." (Romans 12:5)

142

Sharing the Workshop Experience

Song Before Lunch

"Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

143

Afternoon-Day Two

Song (Bringing participants back to retreat.)

"Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

Scripture Reading

Luke 11:1-13 (New International Version)

Jesus' Teaching on Prayer

1One day Jesus was praying in a certain place. When he finished, one of his disciples said to him, "Lord, teach us to pray, just as John taught his disciples."

2He said to them, "When you pray, say: "Father, hallowed be your name, your kingdom come. 3Give us each day our daily bread. 4Forgive us our sins, for we also forgive everyone who sins against us And lead us not into temptation.' "

5Then he said to them, "Suppose one of you has a friend, and he goes to him at midnight and says, 'Friend, lend me three loaves of bread, 6because a friend of mine on a journey has come to me, and I have nothing to set before him.'

7"Then the one inside answers, 'Don't bother me. The door is already locked, and my children are with me in bed. I can't get up and give you anything.' 8I tell you, though he will not get up and give him the bread because he is his friend, yet because of the man's boldness he will get up and give him as much as he needs.

9"So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 10 For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.

11 "Which of you fathers, if your son asks for a fish, will give him a snake instead? 12 Or if he asks for an egg, will give him a scorpion? 13 If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!"

144

Prayer

Psalm 57 (New International Version)

Psalm of David. When he had fled from Saul into the cave.

1 Have mercy on me, O God, have mercy on me, for in you my soul takes refuge. I will take refuge in the shadow of your wings until the disaster has passed.

All: Have mercy on me, O God.

2 I cry out to God Most High, to God, who fulfills {his purpose} for me.

All: Have mercy on me, O God.

3 He sends from heaven and saves me, rebuking those who hotly pursue me; Selah God sends his love and his faithfulness.

All: Have mercy on me, O God.

4 I am in the midst of lions; I lie among ravenous beasts— men whose teeth are spears and arrows, whose tongues are sharp swords.

All: Have mercy on me, O God.

5 Be exalted, O God, above the heavens; let your glory be over all the earth.

All: Have mercy on me, O God.

6 They spread a net for my feet— I was bowed down in distress. They dug a pit in my path— but they have fallen into it themselves. Selah

All: Have mercy on me, O God.

145

7 My heart is steadfast, O God, my heart is steadfast; I will sing and make music.

All: Have mercy on me, O God.

8 Awake, my soul! Awake, harp and lyre! I will awaken the dawn.

All: Have mercy on me, O God.

9 I will praise you, O Lord, among the nations; I will sing of you among the peoples.

All: Have mercy on me, O God.

10 For great is your love, reaching to the heavens; your faithfulness reaches to the skies.

All: Have mercy on me, O God.

11 Be exalted, O God, above the heavens; let your glory be over all the earth.

All: Have mercy on me, O God.

146

The master of ceremony will announce the fifth speaker and the topic.

Fifth Keynote-Teach us to Pray Different forms of Prayer

We do ourselves and God a disservice by assuming that prayer is only asking, or talking at God. Prayer is much, much more. Prayer is walking with God. It is fellowship with God. It is time set apart just to be with Him. We believe if God sent his Son to die on the cross for our sins to restore us to fellowship with God then God must want fellowship with us. Enoch walked with

God and God loved the fellowship so much he took him home. Adam and Eve were created not to tend the garden but to have fellowship with God when He came as the pre-incarnate Christ to walk with them in the garden. God longs for us to spend time with Him. As with lovers, just being together is sometimes more than words.

So too our prayer workshop time and our intercessory prayer times should so much more than a monologue with God. Let us spend time with him. Like a sunbather let us soak up his presence, just by being near and dear to his heart.

How did Jesus pray?

Some of you may be wondering, “How did Jesus pray?” Below are a few events and times where the Bible describes Jesus praying to His Father in Heaven. Jesus prayed for guidance in places of quiet solitude - “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35 )

“But Jesus often withdrew to lonely places and prayed” (Luke 5:16 ).

Jesus prayed for His disciples and for all believers -“Holy Father, protect them by the

power of your name-the name you gave me-so that they may be one as we are one” (John 17:11 ).

147

“My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you” (John

17:20-21 ).

Jesus prayed in praise to God, the Father - “At that time Jesus, full of joy through the

Holy Spirit, said, ‘I praise you, Father, lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure’” (Luke 10:21 ).

Jesus prayed prayers of thanksgiving - “While they were eating, Jesus took bread, gave

thanks and broke it, and gave it to his disciples, saying, ‘Take it; this is my body’” (Mark 14:22 ).

Jesus prayed in a posture and with an attitude of reverent submission - “Going a little farther, he fell with his face to the ground and prayed, ‘My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will’” (Matthew 26:39 ).

Jesus prayed in times of anguish – “And being in anguish, he prayed more earnestly, and

his sweat was like drops of blood falling to the ground” (Luke 22:44 ).

“About the ninth hour Jesus cried out in a loud voice, ‘Eloi, Eloi, lama sabachthani?’- which means, "My God, my God, why have you forsaken me?’” (Matthew 27:46 ) (Psalm 22:1).

"Teach us to pray," was the request of the disciples to Jesus. They confessed that they were not able to pray on their own. God wants to communicate with us and wants us to communicate with Him. Just as communication is important for us to develop our human relationships, our relationship with God requires communication as well. Prayer is our way to communicate with God. However, prayer does not always have to be in the form of canned prayers or even in words alone. There are many other forms of prayer.

Things to Do to Communicate with God:

148

• Sing to God • Listen to worship music and sing along • Go for a walk with God • Journal in a notebook to God • Study the Scriptures with Him • Listen to Bible reading on tape • Take a nap with Him • At night study the stars with Him • Write out your prayer as a love letter to God • Listen to a good sermon • Read a book on prayer or God's person • Go for a bike ride in His creation • Eat a great meal thanking Him for every good thing • Have a quiet conversation with a friend about Him • Go fishing with God at your side • Evaluate your life and ministry with God looking on • Have a coffee break with God • Memorize a Scriptural Promise He gives you • Plan your future goals with his advice • Meditate on the Names of God • Watch a bird, stare at the waves, study a bug • Meditate on the Cross • Meditate on God’s Creation • Read the Prayers of the Bible • Play an Instrument to the Lord • Do a New Testament Word Study

We know that God is always present with us. Prayer is communication with God as we turn

our hearts, minds, spirits, and thoughts toward Him. Prayer is a form of worship. We bow before our

awesome God with a humble and contrite heart. We bring God our adoration in prayer and praise to

Him. We also seek and find, ask and receive, knock and have opened to us (Matt. 7:7-8).

Let us now look at some of the different forms of prayer. (PowerPoint Presentation)

• Methods and Practices for Growth in Prayer

• Prayer is How We Communicate with God.

• Why do We Pray?

God has called us into a relationship with Himself. Relationships require communication.

Prayer is communication between a holy God and a beloved you and me.

149

God wants to be in relationship with us. And He knows we need what He can give.

Through prayer, we experience life-transforming, life-renewing intimacy with the Creator of the

universe.

We learn more and more about His character and how His perfect will is working itself

out in our own life. Deepening our understanding of God also deepens our faith and desire to

worship.

As we become increasingly aware of our limitations, we can rest in the knowledge that

our God is omniscient. Availing ourselves of God’s counsel is a blessing of prayer (Bergan &

Schwan 2006).

What Draws You Toward God, Faith and Spirituality?

Prayer Experiences

1. Lectio Divina

2. Centering Prayer

3. Guided Imagery

4. Journaling

5. Artistic Prayer

6. Obstacles to Prayer

7. Consolation

8. Desolation

9. Dryness

Lectio Divina

150

A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the

Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition, and is one of the precious treasures of Benedictine monastics and oblates. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ (Paintner & Wynkoop 2008).

How Do We Practice Lectio Divina

1. CHOOSE a text of the Scriptures that you wish to pray.

2. PLACE YOURSELF in a comfortable position and allow yourself to become silent.

3. THEN TURN to the text and read it slowly, gently. Savor each portion of the reading,

constantly listening for the “still, small voice” of a word or phrase that somehow says, “I

am for you today.”

4. NEXT TAKE the word or phrase into yourself. Memorize it and slowly repeat it to

yourself, allowing it to interact with your inner world of concerns, memories and ideas.

Allow this inner pondering, this rumination, to invite you into dialogue with God.

5. THEN, SPEAK to God. Interact with God as you would with one who you know loves

and accepts you. And give to Him what you have discovered in yourself during your

experience. Give to God what you have found within your heart.

6. FINALLY, SIMPLY rest in God's embrace. And when He invites you to return to your

pondering of His word or to your inner dialogue with Him, do so.

151

It is not necessary to anxiously assess the quality of one's lectio divina as if one were

“performing” or seeking some goal: lectio divina has no goal other than that of being in the

presence of God by praying the Scriptures

Centering Prayer

"Centering prayer" is a method designed to deepen the relationship with Christ begun, for

example, in lectio divina and to facilitate the development of contemplative prayer by preparing

our faculties to cooperate with this gift. It is an attempt to present the teaching of earlier times in

an updated form and to put a certain order and regularity into it. It is not meant to replace other

kinds of prayer; it simply puts other kinds of prayer into a new and fuller perspective. During the

time of prayer, we consent to Cod's presence and action within. At other times our attention

moves outward to discover God's presence everywhere else." (Thomas Keating, Open Mind,

Open Heart , p.139)

The Guidelines for Centering Prayer

1. Choose a sacred word as the symbol of your intention to consent to God's presence and

action within.

2. Sitting comfortably and with eyes closed, settle briefly, and silently introduce the sacred

word as the symbol of your consent to God's presence and action within.

3. When you become aware of thoughts, return ever-so-gently to the sacred word.

4. At the end of the prayer period, remain in silence with eyes closed for a couple of

minutes.

152

Guided Imagery

Imagery involves thinking in thoughts that have sensory qualities, in other words, with thought that you see, hear, smell, or feel inside. Imagery is the language of the arts, of drama, poetry, music, and visual arts (Schwartz 1995).

With Guided Imagery, you focus your imagination in specific ways. These ways can be calming, encouraging, mood changing, pain relieving and may even allow for mental healing.

Through the use of Scriptures in Guided Imagery, you place yourself in the story and use your senses to experience the story through one of the characters. The scene becomes real to you and you gain a deeper experience of God's presence.

How do we use Guided Imagery in Prayer?

Guided imagery is a style of prayer, which works wonderfully for some people especially if you are a person who can really use their imagination. To pray using guided imagery try the following:

1. Read a story from the Bible through several times. Imagine the scene. Go for as much

vivid detail as possible. Where does the scene take you? What do you feel, see, hear,

smell, taste? Where is God in the scene?

2. Imagine that you are one of the characters in the story. Imagine how the character may

have felt at different points in the story. What is the relationship to other characters in the

story? How do you feel about the character? What is God saying to this character? What

is God saying to you as you experience this character?

3. Perhaps at another time, go back and try the story from another character's point of view.

153

4. As you experience the story, you are opening yourself up to experience God in a new

way. What is God saying to you? How do you respond to God? How has this changed

your view of yourself, or of God?

Journaling

The practice of writing in a journal connects us to the traditions of confession, meditation, praise, and lament. It provides a way for us to explore our relationship with God and an opportunity to express our response to God. Journaling can provide a map for listening deeply to God’s guidance. Journaling gives us a consistent way to experience God’s presence and to record moments of grace. Journaling provides us with an opportunity to express ourselves in our own unique way and to bring the whole of who we truly are before God.

How do we pray using Journaling?

Artistic Prayer

How to pray artistically?

You can explore creative expression with paint, markers, collage, icons, poetry, movement words, or sound. Give yourself permission to be totally immersed in the creative act.

Let go of any concerns about the outcome and enjoy the process. See where the Spirit takes your art-prayer. Create a prayer altar where you can slowly add the creations you make in response to your prayer.

Your prayer time might have brought to mind a song. Honor this gift from God by singing as much of it as you remember.

Let your body express your experience of prayer. Is there a gesture you could use to embody your response to God’s invitation? Take a lump of clay in your hands. Call to mind the

154

image from Scripture of God as a potter (Jer 18:1-6). Explore the ways that God is shaping your life.

Create a poem. Poetry is simply condensed language which forces you to be selective with the images that you use to capture the essence of your prayer experience.

Obstacles to Prayer

The life of prayer is like a long and winding path on which God calls us to journey. We are not at the beginning of the life of prayer, for we have been on this journey since birth. "The

Lord called me before I was born," says Isaiah, "while I was in my mother's womb God named me" (Isaiah 49:1b).

Looking back and remembering helps us to know how our prayer life developed.

Examining our relationship to God in our present situation teaches about our immediate prayer practices and encourages us to ask: "How might I deepen my life of prayer? What are my next steps on this journey?" God is calling, and we long to respond, but sometimes we find ourselves stuck, not moving, trying to ignore the call. What gets in the way of responding to God's call?

What are the obstacles we encounter as we travel the path of prayer?

Although many people speak of being blocked in prayer because of outside restraints, not enough time, no quiet place, too many interruptions, lack of family understanding, most of our obstacles to prayer reside within ourselves. We may be blocked by old ideas about what prayer is and what prayer is not. We may think that we do not know how to pray. We may not feel good enough to respond to God's call. Or we may be afraid that if we proceed in prayer God may ask of us that which we are unwilling to give (Bergan & Schwan 2006).

155

Consolation in Prayer

What are the feelings of consolation in prayer?

1. It directs our focus outside and beyond ourselves .

2. It lifts our hearts so that we can see the joys and sorrows of other people.

3. It bonds us more closely with our human community.

4. It generates new inspiration and ideas.

5. It restores balance and refreshes our inner vision.

6. It shows us where God is active in our lives and where he is leading us.

7. It releases new energy in us.

Desolation in Prayer

What are the feelings of desolation in prayer?

1. It turns us in on ourselves.

2. It drives us down the spiral ever deeper into our own negative feelings.

3. It cuts us off from community.

4. It makes us want to give up on things that used to be important to us.

5. It takes over our whole consciousness and crowds out our life vision.

6. It covers up places where God is active.

7. It drains us of energy.

Dryness in Prayer

When God seems close and, like lovers, we can rest in His arms and enjoy His love, prayer can seem like heaven itself. But sometimes we feel as though God’s no longer there. The

156

warmth of His felt closeness disappears; the sense of His love evaporates; the spiritual realities become a distant dream. Often such a period of “dryness” can last for some time. It is always distressing and sometimes frightening. But do not be afraid.

So I say to you: Ask and it will be given to you; seek and you will find; knock and the

door will be opened to you. For everyone who asks receives; he who seeks finds; and to

him who knocks, the door will be opened. "Which of you fathers, if your son asks for a

fish, will give him a snake instead? Or if he asks for an egg, will give him a scorpion? If

you then, though you are evil, know how to give good gifts to your children, how much

more will your Father in heaven give the Holy Spirit to those who ask him ! (Luke 11:9-

13)

Rules to follow in times of Desolation & Dryness in Prayer

1. Refuse to believe that God has abandoned you. God will never abandon or forsake His

child. If the idea presents itself to your mind, slay it with the sword of God’s promise: “I will

NEVER forsake you, NEVER abandon you.”

2. Don’t try to work up “feelings” o f God. Sometimes, when the wind blows, I can feel

the very air upon which my life depends. However, when it is still and I can feel nothing, the air

which carries the oxygen to sustain my life, is still present to the same degree. God’s presence

and strength are NOT contingent upon your ability to feel them! He IS still with you.

3. Though you may give up praying for a season - don’t give up praying. A change in the

pattern of praying will sometimes help. A special time of retreat to a quiet place for a day

allowing God’s words in scripture and God’s works in nature to minister to your spirit is also

worth considering.

157

4. Finally, take heart from the testimony of those who have traveled the same road and experienced what you are going through. The darkness will not last for ever.

Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God,

for I will yet praise him, my Savior and my God. My soul is downcast within me;

therefore I will remember you from the land of the Jordan, the heights of Hermon—from

Mount Mizar. (Psalm 42:5-6)

The Fruits of Prayer

Prayer, like a farmer, plows the field of our heart and makes it capable of receiving

heavenly blessings and bringing forth fruits of virtues and perfection. Prayer attracts into our

hearts the grace of the Holy Spirit, thus strengthening our faith, hope, and love. It illuminates our

minds, directs our will to do good, consoles the heart in sorrow and suffering, and, in general,

gives us everything that serves our true welfare.

We Communicate our Love to God

The purpose of the various prayer experiences is for each individual to be able to find a

way to experience God in their lives and to discover God’s intimate will for their lives. To

understand the meaning of prayer, we must first believe that God exists, and that He is a personal

being, a person who can be addressed and who responds. We must believe that God knows us,

cares for us and loves us, even more than we love ourselves.

In fact, some describe prayer as "talking and listening with God." Others call it "love

letters" to God. Since prayer engages and expresses our relationship with God, the essence of

prayer is communication.

158

The conversation of prayer deepens our intimacy with God by drawing us into the communication with him that leads to ultimate communion. In the process, prayer conforms us to the Lord we love so that, as Saint Teresa of Avila says, "the will becomes united in some way with the will of God." ( Morello 1995) Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

159

The workshop master will read and explain this activity.

Spiritual Health Assessment (see Appendix II)

Sharing the Workshop-Lead by the Workshop Master

Closing-Evaluation (see Appendix I)

Evaluation forms will be filled out by the participants and collected by the hospitality group.(See Appendix I)

Closing Announcements-(Master of Ceremony) Brief discussion about continuing the spiritual journey Closing Banquet Transportation Announcement of future retreats Thanks to the speakers and to the participants.

Scripture Reading

Galatians 5:13-26 (New International Version)

13 You, my brothers, were called to be free. But do not use your freedom to indulge the sinful nature [a]; rather, serve one another in love. 14 The entire law is summed up in a single command: "Love your neighbor as yourself." [b] 15 If you keep on biting and devouring each other, watch out or you will be destroyed by each other.

Life by the Spirit

16 So I say, live by the Spirit, and you will not gratify the desires of the sinful nature. 17 For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. 18 But if you are led by the Spirit, you are not under law.

19 The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

160

22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other.

Prayer

Psalm 8 (New International Version)

A psalm of David.

1 O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens.

All: O LORD, our Lord, how majestic is your name in all the earth!

2 From the lips of children and infants you have ordained praise [b] because of your enemies, to silence the foe and the avenger.

All: O LORD, our Lord, how majestic is your name in all the earth!

3 When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place,

All: O LORD, our Lord, how majestic is your name in all the earth!

4 What is man that you are mindful of him, the son of man that you care for him?

All: O LORD, our Lord, how majestic is your name in all the earth!

5 You made him a little lower than the heavenly beings [c] and crowned him with glory and honor.

All: O LORD, our Lord, how majestic is your name in all the earth!

161

6 You made him ruler over the works of your hands; you put everything under his feet:

All: O LORD, our Lord, how majestic is your name in all the earth!

7 All flocks and herds, and the beasts of the field,

All: O LORD, our Lord, how majestic is your name in all the earth!

8 The birds of the air, and the fish of the sea, all that swim the paths of the seas.

All: O LORD, our Lord, how majestic is your name in all the earth!

9 O LORD, our Lord, how majestic is your name in all the earth!

All: O LORD, our Lord, how majestic is your name in all the earth!

Song

"Word Of God Speak" Words and Music By Peter Ripley and Bart Millard

Closing Banquet-Held in the Dining Room

162

Retreat Two

Day One Schedule Theme: “Who do you say that I am?”

7:30 AM Registration and Continental Breakfast

8:00 AM Opening Ritual: Entering the Sacred Space; Luke 9:18-36 Prayer: Prayer to the Holy Spirit, St. Augustine of Hippo Song: “Here I Am to Worship”

8:30 AM Welcome, Introduction, and Announcements Jesus Came to Show Us the Kingdom of God

9:00 AM Ice-Breaker Activity: Who Am I?

9:30 AM First Keynote: Is There a Doctor in the House? Who Are the Doctors of the Church?

10:30 AM Questions/Discussion

10:45 AM Break

11:00 AM Workshop: Spiritual Health Assessment Discussion with the group

Song Before Lunch: “Here I Am to Worship”

12:00 NOON Lunch

1:15 PM Song: “Here I Am to Worship” Scripture Reading: Matthew 12:1-21 Prayer: Peace Prayer of St. Francis

1:30 PM Second Keynote: Sometimes a Little Change Is a Good Thing— The Positive Aspects of the Reformation

2:30 PM Questions/Discussion

3:00 PM Break

163

Day One Schedule Theme: “Who do you say that I am?”

3:15 PM Workshop: Writing a Prayer Journal Write a letter to Jesus and tell Him about your workplace, school, home. Then turn the page and write what you think His reply would be.

4:15 PM Sharing the Workshop Experience

4:45 PM Free Time or Centering Prayer Workshop

5:45 PM Dinner

6:45 PM Song: “Here I Am to Worship” Scripture Reading: 1 Thessalonians 1:2-10 Prayer: Psalm of Change

7:00 PM Third Keynote: Love Letters to Jesus— Praying with the Psalms

8:00 PM Questions/Discussion

8:15 PM Scripture Reading: 1 Samuel 2:1-10 Prayer: Psalm 23 Song: “Here I Am to Worship”

8:30 PM Social Time with Snacks and Beverages

9:30 PM Day Ends

164

Day Two Schedule Theme: “Who do you say that I am?” 7:30 AM Continental Breakfast

8:00 AM Entering the Sacred Space Scripture Reading: Isaiah 9:1-7 Prayer: Psalm 40 Song: “Here I Am to Worship”

8:30 AM Announcements, Summary of the Day

9:00 AM Fourth Keynote: Prayer and Contemplation— Reading and Praying with the Scriptures: Lectio Divina

10:00 PM Questions/Discussions

10:30 AM Break

10:45 AM Workshop: Journaling—Write a Psalm to Jesus Find a quiet place and tell Jesus what you are feeling. (Write your psalm in today’s language.)

` Song Before Lunch: “Here I Am to Worship”

12:00 NOON Lunch

1:15 PM Song: “Here I Am to Worship” Scripture Reading: Mark 12:28-34 Prayer: Psalm 63

1:30 PM Sharing the Workshop Experience

2:00 PM Fifth Keynote: The Best of Both Prayers— Lectio Divina and the Psalms

2:45 PM Questions/Discussion

165

Day Two Schedule Theme: “Who do you say that I am?”

3:00 PM Break

3:15 PM Workshop: Journaling—Practicing Lectio Divina Find a psalm that describes what you are feeling. Use the technique of lectio divina to pray with your psalm. Then, write down your feelings.

3:45 PM Sharing the Workshop Experience

4:15 PM Closing: Evaluation Reading: 2 Corinthians 1:3-11 Prayer: Jesus Help Me Song: “Here I Am to Worship”

5:15 PM Banquet

7:00 PM End of Second Day

166

Spirituality Workshop Two Theme: “Who do you say that I am?” Day One: Morning

The retreat will begin with:

Creating the Sacred Space (Several people from the hospitality group will lead this part of the retreat.)

The room is lit only by a candle on each table. There is a table outside of the sacred space and on the table are different types of flowers. At the front of the room there is one large vase. As the participants enter the room, they each pick up a flower from the table and take it back to their seat at a table. When everyone has been seated, the participants will be asked table by table to take their flowers to the front of the room and place it in the vase. This continues until all tables have deposited their flowers in the vase. There is a moment of silence.

Individually, each flower is beautiful. However, when they are all arranged together they are even more beautiful. We can continue to look at them and take in the diversity that makes up the whole.

The flowers represent us, each being beautiful individually. However, how beautiful we can be when we all join together as the one body in Christ.

Romans 12:4-5 (New International Version)

4Just as each of us has one body with many members, and these members do not all have the same function, 5so in Christ we who are many form one body, and each member belongs to all the others.

We sing "Christ has no body now but yours"

St. Teresa of Avila Prayer (lyrics) John Michael Talbot (Music)

The candles are blown out and the lights come up.

167

Scripture Reading (Dramatic Reading)

Luke 9:18-36 (New International Version)

Peter’s Confession of Christ

18 Once when Jesus was praying in private and his disciples were with him, he asked them, “Who do the crowds say I am?”

19 They replied, “Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.”

20 ”But what about you?” he asked. “Who do you say I am?”

Peter answered, “The Christ of God.”

21 Jesus strictly warned them not to tell this to anyone. 22 And he said, “The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life.”

23 Then he said to them all: “If anyone would come after me, he must deny himself and take up his cross daily and follow me. 24 For whoever wants to save his life will lose it, but whoever loses his life for me will save it. 25 What good is it for a man to gain the whole world, and yet lose or forfeit his very self? 26 If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. 27 I tell you the truth, some who are standing here will not taste death before they see the kingdom of God.”

The Transfiguration

28 About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. 29 As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30 Two men, Moses and Elijah, 31 appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. 32 Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. 33 As the men were leaving Jesus, Peter said to him, “Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what he was saying.) 34 While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. 35 A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.” 36 When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

168

Prayer-to be read by the master of ceremony.

Prayer to the Holy Spirit

Breathe in me O Holy Spirit that my thoughts may all be holy; Act in me O Holy Spirit that my works, too, may be holy; Draw my heart O Holy Spirit that I love but what is holy; Strengthen me O Holy Spirit to defend that is holy; Guard me then O Holy Spirit that I always may be holy.

St. Augustine of Hippo (354–430 AD)

Song

“Here I Am to Worship”

Words and Music by Tim Hughes

169

Welcome, Introduction and Announcements

The master of ceremony for the retreat will handle the welcome, introductions and any announcements . There will be a brief description of the activities for the next two days.

Introductory Speech by the Master of Ceremony Jesus Came to Show Us the Kingdom of God This retreat is designed to help us to connect with God and to try to understand the somewhat

hidden message of Jesus. Many have been taught in the past that heaven or the "Kingdom of

God" is a reward for having lived a good life. However, that was not really the message that

Jesus brought to us. He really did not come to create a specific church, He came to bring us the

"Kingdom of God" or as it is also called, the "Kingdom of Heaven". What we fail to realize is

that the Spirit of God is within us. God is here, not up in the sky somewhere. Let us look at how

He delivered this message.

Jesus spoke the greatest commandment in the history of humankind: the commandment of love. Love has the function of care, compassion, and forgiveness, but love is also, what keeps us united with one another. We need love to form our interior selves so that our actions toward others are done with love.

The absence of love leads to death, destruction, and failure. We can see that very clearly

throughout history. War, mass murder, and discrimination, which have plagued us throughout the

170

centuries, are not acts of love. In those places where love is a way of life, the horrors of our own destruction could not occur.

Jesus came with the message of God’s kingdom:

“Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent, and believe the gospel.” (Mark 1:14, 15)

As Jesus traveled through Galilee, teaching and healing, multitudes flocked to Him from the cities and villages. Many came even from Judea and the adjoining provinces. Often He was obliged to hide Himself from the people. The enthusiasm ran so high that it was necessary to take precautions because the Roman authorities could be aroused to fear an insurrection. Never before had there been such a period as this in the world. Heaven was brought down to men. Hungering and thirsting souls that had long waited now feasted upon the love of a merciful God.

This proclamation of the nearness of the kingdom of God was not just a matter of theory.

Jesus demonstrated the kingdom of God with great authority: Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. (Matthew 4:23-24)

Jesus demonstrated the kingdom of God and its victory over sickness and disease: Great crowds came to him, bringing the lame, the blind, the crippled, the mute, and many others, and laid them at his feet, and he healed them. The people were amazed when they saw the mute speaking, the crippled made well, the lame walking, and the blind seeing (Matthew 15:30-31).

Through many healings and miracles, Jesus demonstrated that the kingdom of God was “not a matter of talk, but of power” (1 Corinthians 4:20).

171

Jesus demonstrated authority over the physical elements with the multiplication of food and

the changing of the water into wine. He took authority over nature in the calming of the storm.

He showed that the kingdom of God had authority even over death. These miracles showed more

than an exercise of power; they were a demonstration of the love, compassion, and mercy of

God. This is seen when Jesus comes upon the funeral of a widow who is burying her only son.

The Gospel of Luke records that “when the Lord saw her, His heart went out to her.” The crowd

was filled with awe when Jesus raised the man to life and gave him back to his mother. They

said, “A great prophet has appeared among us … God has come to help his people” (Luke 7:12-

16).

When Jesus sent forth the first twelve, “He gave them power and authority to drive out all

demons and to cure diseases, and He sent them out to preach the kingdom of God and to heal the

sick” (Luke 9:1-2). He later “appointed seventy-two others and sent them two by two ahead of

him to every town and place where he was about to go” (Luke 10:1). He instructed them:

“8When you enter a town and are welcomed, eat what is set before you. 9Heal the sick who are there and tell them, ‘The kingdom of God is near you’” (Luke 10:8-9). These disciples experienced tremendous results when they proclaimed the kingdom of God: The seventy-two returned with joy and said, “ Lord, even the demons submit to us in your name” (Luke 10:17). I think that many of these disciples were still amazed when Jesus demonstrated the authority of the kingdom of God. Now they were seeing the same results when they proclaimed the kingdom and prayed for the needs of others in Jesus’ name.

The disciples continue to proclaim the kingdom after Jesus ascended into heaven: “Then the disciples went out and preached everywhere, and the Lord worked with them and confirmed his word by the signs that accompanied it” (Mark 16:20). The book of Acts is filled with examples

172

of proclaiming Jesus as Messiah, preaching that the kingdom of God is near, and demonstrating the kingdom of God by praying for the needs of people.

As Christians, we are called to go into the world and proclaim the good news to all of

creation. We are to proclaim that the kingdom of God is at hand. We are to proclaim the Gospel,

showing people that it is through faith in Jesus Christ that we gain access to the kingdom of God:

“Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except

through me’” (John 14:6).

Proclaiming the kingdom of God can be done in rather simple ways. I often do it without

ever using the phrase “the kingdom of God is at hand.” I tell people that God is near to them and

that He loves them with the love that a parent has for a child. They need to see that God is

approachable and that we can come to Him with our needs. I encourage them to talk to Jesus and

offer to pray for their needs.

We belong to the kingdom of God. Every time we show love, compassion, and forgiveness,

we proclaim the kingdom of God. Jesus showed us the way and gave us the keys; the rest is up to

us.

So now, let us discover the keys of the kingdom that have been left to us. Let us discover

the God who loves us and wants to communicate with us. Let us learn how to communicate with

God.

173

The master of ceremonies will announce and explain the icebreaker activity. The hospitality team will provide the supplies for each table.

This activity will take place at each table.

Icebreaker activity

Who am I?

Pre-make tags that have one person of the Bible on each tag. These tags will be placed on the back of each guest as they arrive. This is done without them knowing who is on their tag. They are to go around the room asking questions about who they might be, such as, “Am I in the New

Testament or Old Testament?” They can ask only one question and make one guess as to who they are with each person that they talk to, then they have to move on to another person. When they figure out who they are, they can sit down.

174

The master of ceremonies will talk about and announce the first speaker and the topic.

First Keynote: Is There a Doctor in the House? Who Are the Doctors of the Church?

Doctors of the Church

This is a very special title accorded by the Church to certain saints. This title indicates that

the writings and preachings of such a person are useful to Christians “in any age of the Church.”

Such men and women are also particularly known for the depth of understanding and the

orthodoxy of their theological teachings. While the writings of the Doctors are often considered

inspired by the Holy Spirit, this does not mean they are infallible, but it does mean that they

contributed significantly to the formulation of Christian teaching in at least one area (Rengers

2000).

Western Roman Church Doctors

1. St. Ambrose, 340–397 AD (Pastoral Doctor)

2. St. Jerome, 345–420 (Doctor of Biblical Science)

3. St. Augustine, 354–430 (Doctor of Grace)

4. St. Gregory the Great, 540–604 (Doctor of Hymnology)

Eastern Church Doctors

5. St. Athanasius, 295–373 (Doctor of Orthodoxy)

6. St. Basil the Great, 330–379 (Doctor of Monasticism)

7. St. Gregory Nazianzus, 330–390 (Doctor of Theologians)

8. St. John Chrysostom, 345–407 (Doctor of Preachers)

175

Early Church Doctors

9. St. Ephraem, 306–373 (Doctor of Deacons and Poets)

10. St. Hilary, 315–368 (Doctor of Christ’s Divinity)

11. St. Cyril of Jerusalem, 315–387 (Doctor of Faith and Against Heresy)

12. St. Cyril of Alexandria, 376–444 (Doctor of the Incarnation)

13. St. Leo the Great, 390–461 (Doctor of Doctrine)

14. St. Peter Chrysologus, 400–450 (Doctor of Homilies)

15. St. Isidore, 560–636 (Doctor of Education)

16. St. Bede, the Venerable, 673–735 (Doctor of English History)

17. St. John Damascene, 676–749 (The Icon or Image Doctor)

18. St. Peter Damian, 1007–1072 (Doctor of Reform and Renewal)

Middle Ages Church Doctors

19. St. Anselm, 1033–1109 (Doctor of Scholasticism)

20. St. Bernard of Clairvaux, 1090–1153 (Devotional and Eloquent Doctor)

21. St. Anthony of Padua, 1195–1231 (Evangelical Doctor)

22. St. Albert the Great, 1200–1280 (Doctor of Science)

23. St. Bonaventure, 1217–1274 (Seraphic Doctor)

24. St. Thomas Aquinas, 1225–1274 AD (Angelic Doctor)

25. St. Catherine of Siena, 1347–1379 (Doctor of Unity)

Counter-Reformation Church Doctors

26. St. Teresa of Avila 1515–1582 (Doctor of Prayer)

27. St. Peter Canisius, 1521–1597 (Doctor of Catechetical Studies)

176

28. St. John of the Cross, 1542–1591 (Mystical Doctor)

29. St. Robert Bellarmine, 1542–1621 (Doctor of Church State Relations)

30. St. Lawrence of Brindisi, 1559–1622 (Doctor of Conversions and Missions)

31. St. Francis de Sales, 1567–1622 (Doctor of Authors and the Press)

Modern-Era Church Doctors

32. St. Alphonsus Liguori, 1696–1787 (Morality and Marian Doctor)

33. St. Therese of Lisieux, 1873–1897 (Doctor of Confidence and Missionaries)

There are 33 doctors of the Church, but we will only be talking about three of them. We will

talk about them with regard to how they contributed to our understanding of prayer,

communication with God, and our relationship with God. It is interesting that two of these were

called Counter-Reformation Doctors. Their teachings were very important because they helped

to bring the Catholic Church back to acknowledging the importance understanding God’s love

for us, and of developing a relationship with God.

St. Thomas Aquinas, 1225–1274 AD (Angelic Doctor)

Saint Thomas Aquinas has traditionally been called the Angelic Doctor, but recently is also

named the Common Doctor (Rengers 2000). The Angelic Doctor was a gentle teacher who

believed that faith and reason, when used wisely together, would enable humanity to know and

love God as the angels do. He believed that reason itself would not allow us to know God

intimately. He was a consummate thinker because Thomas was a consummate lover.

Thomas acknowledged that Jesus Christ was the Truth. He stated that knowing and believing

are so intricately joined together that it is impossible to do either one without the other (McGinn

177

2009). Knowing is a part of believing, and believing is a prerequisite for knowledge. It is a scientific and logical fact that one cannot know unless one believes (McGinn 2009).

There is a heavenly wisdom or knowledge, which is different from the typical use of human

knowledge. The best way to gain this wisdom is authentic fear of God. Scripture reveals that this

fear of God comes only from God, which is its origin. Fear of God is a gift of God, and it is also

called respect and reverence for love, truth, and honesty (Rengers 2000). It obeys and is

submissive to authority, order, law, and sound principles. It follows traditions, allegiances, vows,

and oaths. It has nothing to do with trepidation and being scared of God. Thomas of Aquinas

exhibited and practiced this gift of wisdom in his life and writings. He loved God to fear Him,

not feared Him to love. It does not properly and orderly work that way. Scripture informs us that

perfect love casts out fear (McGinn 2009).

Thomas was a kind Dominican scholar who believed that faith and reason, when used

together logically and spiritually (influenced by grace), would enable humanity to know and love

God as the angels. Thomas affirmed that reason itself would not allow us to know God

personally as a lover or close friend. God desires us to share in the divine Spirit fully. He wrote

that God is in all things and intimately so. Humankind must use their intellect wisely. Therefore,

we should exercise our reason with faith for best results. We should also assent to God. That

means to submit our intellect, heart, and soul, our total self, with faith in God to allow God to

capture us and for us to capture God’s love.

Thomas was a philosopher and theologian. His reasoning powers were extraordinary and touched by grace. His faith, reason, and unity of his faith with reason are revealed in his writings.

He was a famous teacher in Europe. He took the works of Aristotle that were most controversial and integrated them into the Church’s acceptance. Thomas’ ardent prayer was “Lord, lead me in

178

truth.” Thomas wanted truth and believed Jesus was the Truth. He found truth from a rational point of view from what Aristotle said, (logic is the instrument by means of which we come to know anything) and applied it into the service of faith within the Catholic faith.

Thomas insisted that the truths of faith and those of sense experience are fully compatible

and complementary. Some truths, such as that of the mystery of the Incarnation and the Trinity,

can be known only through revelation, and others, such as that of the composition of material

things, only through experience. Thomas held that the existence of God is known through both

revelation and reason equally. The intellect has a unique feature that elevates thought. To reach

this elevation of the highest truths, revelation is necessary. The mind, according to Thomas,

possesses universals that are interdependent on human thought. In other words, faith and belief

in God is not so much a product of the rational mind as it is of one's ability to understand.

The angels, according to him, are pure spirits created by the infinite and inexplicable divine

Intelligence. Each angel received from God unique but limited and finite intelligence. Each of

these pure, created spirits is an infinitesimal part, but separate, from the highest, sacred

intelligence, God. Each of the angels has a different and distinct intellect. The varieties and

myriads of angels are as vast as the stars in the universe. All of the angels taken together in all

their splendor and radiance will give us but a tiny awareness and glimpse of the awesomeness of

God’s omnipotence (McGinn 2009).

Thomas believed that Christ, who was born a human being, is God, and took on the same

human nature as each of us, but in perfect order and operation, without losing His divinity. Thus,

Thomas tried to know, understand, and believe in Jesus. With the help of his church, he used his

reason and faith. He had an outstanding devotion and love for Jesus.

179

Thomas imparts ironic truth by stating that the divine nature of Jesus is very simple. Human nature is more complex. Thus, one would imagine inasmuch as we are not angels that it would be easier to get to know Jesus because He was human. Not so! Genuine love is easier and more sublime than knowing because it is more about the nature of God. Reason must at times step aside to make acts of love if one is to receive union with God. Again, reason must not step aside when we want to think about Jesus’ physical presence and his life, words, and actions, because we are not angels. God has given us a human mind to use in a rational manner. Thomas felt that it was better to love God than to know God, but in this world, seeking truth and believing in it will lead to love. Both functions are vital and necessary, and God will guide us.

Toward the end of his life, Thomas received an awareness that everything he had written was quite insignificant compared to what God revealed to him. The heavenly knowledge that Thomas received grasped everything according to his limited understanding, but to fully understand would have been impossible. To comprehend God in a loving-knowing manner is a heavenly gift. It comforts the heart and enables one to live blissfully. Naturally, one does not see God with one’s eyes, but one experiences the very essence of God, which is love. The nature of God, angels, and creations are precious realities and gifts to treasure in one’s mind and heart. They are graces freely bestowed on us to guide everyone in a loving and knowing manner. Divine providence ordains that we know and love God throughout eternity as we believed and cooperated with God’s plan (Rengers 2000). That is the Almighty’s design for all.

Thomas taught that contemplative prayer is expression and conversation with God by using one’s complete mind, heart, feeling, and spirit. It is a loving-knowing experience. It can be both active and passive or only active or only passive. When God does all the moving, touching, and conversing with us, we are being acted upon. We are recipients and are passive. Likewise, when

180

we do all the talking, expression, and conversing with God, we are active and we do the initiating. Often, prayer is a mixture of both. Thomas described the contemplative life with action as the highest and noblest vocation.

Thomas believed that God is the immovable first cause of all creation. When humanity turns

away or turns from God to sin, God does not turn away from humanity, because God the Creator

is immovable. Sin puts up barriers or roadblocks so that we cannot approach God. Thomas tells

us that Christ willed to be tempted by the flesh, the world, and the devil for at least three reasons:

1) to strengthen us, 2) to serve as an example, and 3) to warn all that no one is exempt from

temptation, especially holy people. In fact, they are the evil one’s principal prey because of his

heinous jealousy toward them. By looking at Jesus’ temptation, we gain immense confidence in

knowing that we have a friend that is like us in every way except sin. That fortifies us and can

make us impenetrable with God’s strength. It shelters us from harm and sin.

Virtue, grace, and God’s gift help take away that which reduce or limit our knowing, loving, or being intimate with the infinite Lover. According to Thomas, when we use our mind and heart according to the divine plan, we are united in love and knowledge and live the very life of God.

Thomas taught that using our reason and faith faithfully daily will illuminate our mind and binds us in our faith in a transforming manner beyond all words and expectations. To be a true lover of God in the fullest sense of the word is to be captured by the loving Creator of all creation and creatures. By allowing ourselves to be captured by God, who infinitely craves us, we will be able to love the Creator fully. Then and only then will we be able to love all creatures and creation unconditionally and succeed to God in the manner that Thomas stated.

181

St. Teresa of Avila, 1515–1582 AD (Doctor of Prayer), Spanish Carmelite Nun and Mystic

Prayer is the heart of Teresa of Avila’s life and teaching, her “way of perfection.” For her,

prayer is the supreme meaning and value of human existence, since it is the inner life that

animates the exterior, the journey within that is the journey into reality. Prayer is life before it is

an exercise, a dimension of being before it is an experience (McGinn 2009). Prayer means to be

in touch with the Center of one’s life, who is “the Divine Majesty” dwelling in his own rooms in

the depths of the interior castle, the figure for ourselves. This contact deep within where we

merge with God and are transformed into God-centered people makes us the “new creation” of

Pauline theology and the dwelling place of God of Johannine writings.

Teresa believed that our true center is both in us and beyond us, and the transcendence we

yearn for is filled by God’s self-communication. Our center lives by the Center, and the result is

fullness of life, perfect contemplation out of which flow community and ministry. God gave her

spiritual delights: the prayer of quiet where God’s presence overwhelmed her senses, raptures

where God overcame her with glorious foolishness, prayer of union where she felt the Son of

God melt her soul away. Sometimes her whole body was raised from the ground. If she felt God

was going to levitate her body, she stretched out on the floor and called the nuns to sit on her and

hold her down. Far from being excited about these events, she “begged God very much not to give me any more favors in public” ( Rengers 2000).

In her life, Teresa used the phrase “the practice of prayer” to refer to her serious pursuit of

God (Simmons 1959). She believed that prayer to God was communication. Just as communication develops our friendship with other humans, the communication of prayer works to develop our relationship with the ultimate friend, who is Jesus Christ. It is commitment to friendship with Christ and the willingness to share time and life with him. “The practice of

182

prayer” is not discursive prayer as such, much less vocal prayer, although neither of these two prayer forms is excluded. Teresa’s phrase refers to the search for contact with God, presence, and awareness, whatever the form it takes.

Teresa’s prayer has a contemplative orientation from the start. She admitted freely that she

could never pray discursively or imaginatively. However, images could and did offer themselves

as a vehicle through which she could enter the divine presence. To stand alone before the Lord in

all of one’s dividedness, ambivalence, and weakness, without the cover of a lot of discourse or

imaginative work, is to become vulnerable (Rengers 2000).

The fallout from this experience is self-knowledge. The soul now hears the divine call to

conversion. If the challenge is accepted without turning back, a true spiritual life is launched.

The neophyte faces the self honestly in all its weakness and takes some first steps. Perhaps

without realizing it, the beginner is allowing the healing power of God’s love to bring them to

wholeness. This will come especially by learning to recognize and acknowledge human

weakness.

Self-acceptance at each point along the way is possible, in view of the increasing revelation

of one’s sinfulness, only by the prior love of God; paradoxically, a sense of one’s own void

increases as the love of God becomes stronger. Faithfulness to prayer is the keystone and

humility is the fruit (Rengers 2000).

In the beginning, the field of effort is largely exterior and the immediate goal is self-mastery

and control. Thus, the achievement in these early stages, impressive as it is, is limited and

inevitably flawed because it is egocentric rather than God-centered.

The spiritual life revolves around three angles of a triangle, designated God, self, and others,

respectively. The life itself is the circle that transcribes these angles. The circle begins in God

183

with the gift of his love poured forth in our hearts by the Holy Spirit who is given us (Romans

5:5). The love finds its object in all three points of the triangle, in authentic self-love, love of others, and love of God himself. The circle is not static; it spirals upward and inward, always touching the same three objects, but narrowing its circumference as it tightens the interrelationships between God, self, and others. Thus, the circle of love collapses the triangle in seven different stages and eventually identifies itself with the very center, Jesus Christ (Simmons

1959).

Teresa’s point of view in charting this spiral is growth in the love of God. She is the first to admit, however, the difficulties in gauging our growth from this relationship in itself. We do well to seek enlightenment elsewhere, and on Teresa’s advice, precisely in the relationship with others.

Teresa’s message about prayer has something in it for everybody, the beginner as well as the most advanced in the art of praying. Writing about mental prayer, she says in her autobiography:

“Anyone who has not begun to pray, I beg, for the love of the Lord, not to miss so

great a blessing. There is no place here for fear, but only desire. For even if a

person fails to make progress, or to strive after perfection, so that he may merit

the consolations and favors given to the perfect by God, yet he will gradually gain

a knowledge of the road to Heaven. And if he perseveres, I hope in the mercy of

God, with whom no mental prayer is ever wasted, in my view. Whom no one has

ever taken for a Friend without being rewarded; and mental prayer, in my view, is

nothing but a friendly way of dealing, in which we often find ourselves talking in

private with Him whom we know loves us .” ( Life of the Holy Mother Teresa of

184

Jesus , vol. 1 . E . Allison Peers, trans. (London: Sheed & Ward, 1950), ch. 8, p.

50.)

Teresa warns against discouragement and giving up because a person finds they are still sinning. In order to pray well or to keep the peace, which is necessary for leading an interior life,

Teresa gives three recommendations (McGinn 2009):

• Real but regulated love for one another.

• Detachment from all created things.

• True humility.

In addition to those recommendations, she felt that embracing the Cross from the beginning is necessary in order to make progress in prayer. Teresa felt that man, knowing that he is little and weak, becomes great and strong by leaning on the power of his creator. Prayer, carried to the highest degree, will unite us with God and will also make us the most fully developed human beings.

Union is therefore expressed in life as well as in prayer, especially in the relationships with others, which are the sacrament of union with God (McGinn 2009). Much as she treasures prayer, Teresa is even more insistent on the practice of charity as the index of one’s spiritual state. Over and over again, she pleads for works rather than words or sentiments. “We cannot know,” she writes, “whether or not we love God, although there are strong indications for recognizing that we do love Him; but we can know whether we love our neighbor.”

185

St. John of the Cross, 1542–1591 AD (Doctor of Mystical Theology)

Known before his religious life as Juan de Yepes, Saint John of the Cross is truly considered

the mystical doctor not only by the Carmelite Order to which he wholeheartedly belonged, but

also for all of posterity (Rengers 2000). His appeal and gifts are for the universal church and for

all creatures who seek union with God in prayer and action. God poured his Spirit in him quite

abundantly. John is a master and a marvel beyond description when it comes to the imitation of

Christ (McGinn 2009). He lived a thoroughly holy, prayerful life and expressed it with generous

Christian words and actions.

John believed that God leads us, generally, through the visible rather than the invisible. John

relied on others to lead him and allowed himself to be recruited by Teresa of Avila in her reform

of Carmel (McGinn 2009). She sensed in him a holiness and wisdom that would help her in the

renewal of the Order of the Virgin, especially with the men. John was one of the original

founders of the new order that God inspired Teresa to initiate, and played a vital role in many

important offices that he held.

John believed that when you are led by others, you will become more humble and less

susceptible to pride. In the spiritual ascent to God, there are many pitfalls, ambushes, and

spiritual traps for those who aspire to an intimate union with God. When we allow God to

completely purify us in this life and fully cooperate with God’s Spirit, and with those

providentially selected for us, we will be in for such an awakening and amazement that we will

not believe could be possible (Rengers 2000). This will normally happen ever so gradually.

John proclaimed that God wants to inflame our souls. Thoughts of making spiritual acts of

love become more acute, tangible, and most consuming. The presence of God’s love becomes

more alive, and spiritually passionate. One becomes preoccupied with how to love more, but the

186

anxiety is gentle and not disturbing. In this stage of one’s life, there does not seem enough time to love. One begins to long for eternity and is caught up in contemplation. One’s greatest sorrow will be focused on not having loved enough, more than sorrow for past sins.

One of John’s most well-known writings, The Dark Night of the Soul , is both a poem and theological commentary. The Dark Night of the Soul describes ten steps on the ladder of mystical love, which had been described by Thomas Aquinas and in part by Aristotle (McGinn 2009). The writings describe the soul’s journey toward God, and details three stages of mystical union with

God. These stages are purgation, illumination, and union. Detachment and suffering are presented as requirements for the purification and illumination of the soul.

The purgative stage is the way, or state, of those who are beginners, that is, those who have obtained faith, but have not their passions and evil inclinations in such a state of subjugation that

they can easily overcome temptations , and who, in order to preserve and exercise charity and the

other virtues have to keep up a continual warfare within themselves. It is so called because the chief concern of the soul in this state is to resist and to overcome the passions by nourishing, strengthening, and cherishing the virtue of charity.

The illuminative stage is that of those who are in the state of progress and have their passions better under control, so that they easily keep themselves from mortal sin , but who do not so easily avoid venial sins , because they still take pleasure in earthly things and allow their

minds to be distracted by various imaginations and their hearts with numberless desires, though

not in matters that are strictly unlawful. It is called the illuminative stage, because in it the mind

becomes more and more enlightened as to spiritual things and the practice of virtue . In this stage

charity is stronger and more perfect than in the state of beginners; the soul is chiefly occupied with progress in the spiritual life and in all the virtues, both theological and moral. The practice

187

of prayer suitable for this state is meditation on the mysteries of the Incarnation , the life of Our

Savior .

The unitive stage is the way of those who are in the state of the perfect, that is, those who have their minds so drawn away from all temporal things that they enjoy great peace, who are neither agitated by various desires nor moved by any great extent by passion, and who have their minds chiefly fixed on God and their attention turned, either always or very frequently, to Him.

It is the union with God by love and the actual experience and exercise of that love . It is called

the state of "perfect charity", because souls who have reached that state are ever prompt in the

exercise of charity by loving God habitually and by frequent and efficacious acts of that Divine virtue . It is called the "unitive" way because it is by love that the soul is united to God , and the more perfect the charity, the closer and more intimate is the union. Union with God is the principal study and endeavor of this state.

The term “dark night of the soul” refers to a state of intense personal spiritual struggle, including the experience of utter hopelessness and isolation prior to attaining mystical transcendence. Instead of devastation, mystics perceive the dark night as a blessing in disguise, whereby the individual goes from a state of contemplative prayer to an inability to pray. It is this purgatory, a purgation of the soul that brings purity and union with God . Such blessings cannot be perceived while the soul suffers this “night.” Thus, the dark night of the soul is perceived as a severe test of one’s faith that leads to deeper understanding and greater love.

While this crisis is presumed to be temporary in nature, it may be extended. Mother Teresa of

Calcutta, according to letters released in 2007, “may be the most extensive such case on record,” lasting from 1948 almost up until her death in 1997, with only brief interludes of relief in between.

188

The “dark night” might be described as the letting go of one’s ego as it holds back the psyche, making room for some form of transformation, perhaps in one’s way of defining oneself or one’s relationship with God (Keating 1994). This interim period can be frightening, hence the perception of darkness.

In the Christian tradition, one who has developed a strong prayer life and consistent devotion to God suddenly finds traditional prayer extremely difficult and unrewarding for an extended period of time during this “dark night.” The individual may feel as though God has suddenly abandoned him or her, or that his or her prayer life has collapsed. In the most pronounced cases, belief is lost in the very existence of God and the validity of religion, rendering the individual an atheist, even if they continue with the outward expression of faith.

Rather than resulting in devastation, however, the dark night is perceived by mystics and others to be a blessing in disguise, whereby the individual is stripped of the spiritual ecstasy associated with acts of virtue. Although the individual may for a time seem to outwardly decline in their practices of virtue, in reality they become more virtuous, as they are being virtuous less for the spiritual rewards obtained and more out of a true love for God. It is this purgatory, a purgation of the soul, that brings purity and union with God.

John believed that all Christians, no matter the division or denomination, have union with

God if they possess charity (Simmons 1959). Charity is the life of love. It is the life of God. To be charitable is to be a Christian. There are many forms of love, but the noblest is the love that shares, and gives unstintingly and unreservedly. The Greek word for this love is agape. It is pure and perfect. It becomes transforming love when it is sacrificial for helping others at great cost to oneself. Jesus said it best: “Greater love than this no one has than to lay down one’s very life for others, even if they are enemies or friends.” John felt that Jesus wanted all to be his friends,

189

including his traitor, Judas. In Gethsemane, on the night of his arrest, John asked: “Judas, have you come to betray me with a kiss?” He did not shrink from being kissed by Judas to show that he desires all to approach him confidently if we can. Jesus is tenderly approachable to transform us (McGinn 2009).

John said that Jesus Christ’s leading human and divine characteristics were His extraordinary

warmth and affection shown to all, especially sinners who were truly sorry for bad deeds, those

struggling with temptations, and especially those who were eager to return to God’s friendship

and belong wholly to Him.

John knew we could give to others only what we receive from God. John’s charity was most generous. He said that God normally works through others, although any holy and wise person on earth or in heaven can directly guide you. It does not matter who leads you to union. John exhorts all to aim for union. Long for union. Pray for union. One has to be led to obtain union. It can come at the beginning, the middle, or end of our spiritual journey. We should pray that it may come soon. One who is in union with God is led as God ordains, with an almighty, spiritual power. Spiritual love becomes a consummate passion.

All three of these Doctors developed their own unique relationship with God and used their spiritual gifts to help others find their way to union with God. All three looked at God as a God of infinite love and compassion, who wants to be in relationship with His creation. They are a great example to us in our own journey to relationship with God. Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

190

The workshop master will read and explain this activity.

Spirituality Assessment (See Appendix II)

Song Before Lunch

“Here I Am to Worship”

Words and Music by Tim Hughes

Lunch-in the Dining Room

There will be a separate dining room set up for all eating activities.

191

Spirituality Workshop Two Theme: “Who do you say that I am?” Day One: Afternoon

Song-(to bring the participants back to the retreat)

“Here I Am to Worship”

Words and Music by Tim Hughes

Scripture Reading

Matthew 12:1-21 (New International Version)

Lord of the Sabbath

1At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. 2When the Pharisees saw this, they said to him, “Look! Your disciples are doing what is unlawful on the Sabbath.”

3He answered, “Haven’t you read what David did when he and his companions were hungry? 4He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests. 5Or haven’t you read in the Law that on the Sabbath the priests in the temple desecrate the day and yet are innocent? 6I tell you that one greater than the temple is here. 7If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. 8For the Son of Man is Lord of the Sabbath.”

9Going on from that place, he went into their synagogue, 10 and a man with a shriveled hand was there. Looking for a reason to accuse Jesus, they asked him, “Is it lawful to heal on the Sabbath?”

11 He said to them, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? 12 How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.”

13 Then he said to the man, “Stretch out your hand.” So he stretched it out and it was completely restored, just as sound as the other. 14 But the Pharisees went out and plotted how they might kill Jesus.

192

God’s Chosen Servant

15 Aware of this, Jesus withdrew from that place. Many followed him, and he healed all their sick, 16 warning them not to tell who he was. 17 This was to fulfill what was spoken through the prophet Isaiah:

18 “Here is my servant whom I have chosen, the one I love, in whom I delight;

I will put my Spirit on him, and he will proclaim justice to the nations.

19 He will not quarrel or cry out; no one will hear his voice in the streets.

20 A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory.

21 In his name the nations will put their hope.”

Prayer-(read by the master of ceremonies)

Prayer of St Francis of Assisi Lord, make me an instrument of Your peace. Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; and where there is sadness, joy. O, Divine Master, grant that I may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love; for it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life.

193

The master of ceremonies will introduce the speaker and the topic.

Second Keynote: Sometimes a Little Change Is a Good Thing— The Positive Aspects of the Protestant Reformation

You may ask why should we talk about the Protestant Reformation in a retreat centered around spirituality. It is my belief that spirituality was at the center of the Reformation. In my religious education, I have been taught that the Holy Spirit will always ensure that the “Church” never gets too far off track. Jesus came, not necessarily to found a Church, but to teach a way of living. He wanted us to love one another, care for one another, and forgive one another. The

Church that developed in His name needed to espouse those same virtues. Because of the

Protestant Reformation, positive changes were made to the practice of Christianity, which include simplifying the rituals, toppling the hierarchy, and allowing the common person access to the Scriptures.

In the 16th century, the Roman Catholic Church, which believed that is was the one true

Church of Christ, seemed to be going in the wrong direction. Changes needed to be made.

A response to the needed changes developed into what we now call the Protestant

Reformation.

Martin Luther, a monk from Germany, led the Reformation. He is currently considered the first man who reformed the Western Christian church. The conflict with the orthodox belief lead to the excommunication of Luther and his followers by the pope. Despite that fact, Lutheranism managed to develop in various separate national and territorial churches, and announced the breakup of the organizational unity of Western Christendom.

194

In 1517, Luther wrote a document called the 95 Theses. This document challenged the teachings of the Catholic Church on the nature of penance, the authority of the pope, and the usefulness of indulgences. It sparked a theological debate that fueled the Reformation and subsequently resulted in the birth of Protestantism and the Lutheran, Reformed, and Anabaptist traditions within Christianity.

Luther’s action was in great part a response to the selling of indulgences by Johan Tetzel, a

Dominican priest, commissioned by the Archbishop of Mainz and Pope Leo X (Nichols 2007).

The purpose of this fundraising campaign was to finance the building of St. Peter’s Basilica in

Rome. Prince Frederick the Wise, and the prince of the neighboring territory, George, Duke of

Saxony, forbade the sale of these indulgences in their lands. Tetzel could not enter the territory in which Luther lived, but he came near enough to attract excited men and women for whose spiritual welfare Luther felt responsible. Subsequently, when these people came to confession, they presented the plenary indulgence, claiming they no longer had to repent of their sins, since the document promised to forgive all sins.

Even Catholic scholars admit that the sale of indulgences sought to collect as much money as possible, and that there were numerous cases in which the spiritual needs of the people did not receive as much consideration as the real motive for issuing the indulgence, to raise vast quantities of money to finance such objectives as the war against the Turks and other crises, or the construction of churches and monasteries (Spitz 1997). Abuses were also present because secular rulers consented to the sale of indulgences in their territories only under the condition that a portion of the receipts should be given to them.

Luther had the heart of a pastor, and as a pastor he could not watch, unmoved, the dishonesty of the actions of the church in the selling of these indulgences. On October 15, he posted is 95

195

Theses on the door of the Castle Church in Wittenberg, Germany (Spitz 1997). The 95 Theses were quickly translated into German, and widely copied and printed. Within two weeks, they had spread throughout Germany, and within two months throughout Europe. This was one of the first events in history that was profoundly affected by the printing press, which made the widespread distribution of documents and ideas easier.

By selling indulgences, the Church was in the position to raise significant amounts of money, mainly because paying indulgencies was not compulsory, so no one was required to buy them. This is how great adventures, such as the Crusades or the construction of cathedrals, hospitals, and bridges, were financed. According to the Germanic law of commutation of a physical punishment to a fine, the indulgence initially applied to the penalties imposed by the church on earth. It was later extended to the punishments applied by God in purgatory, and, in

Luther’s day, the Church promised the recipient of the indulgence that he or she would be immediately released from purgatory. They were told that not only was remission of penalties possible, but also remission of sins. Essentially, the selling of indulgences encroached on the sacrament of penance.

The great offence posed by the doctrine of indulgences was not just the financial aspect, but

also the notion that human beings could engage into trade with God (Spitz 1997). At the time,

Luther was a professor at the University of Wittenberg and a pastor. Albert, the new archbishop

of Mainz, supplied Luther’s parishioners with indulgences. The funds were equally distributed:

Half went to the pope in Rome, and the other half was kept by the archbishop as reimbursement

for his installation fee as a bishop. In these circumstances, Albert made unprecedented claims. If

the indulgence was on behalf of the donor himself, he received the promise that he would be

granted preferential treatment in case of future sin. If the indulgence was for somebody else

196

already in purgatory, he need not be contrite for his own sin. As mentioned above, remission was applicable to both penalties and sins, and the vendor of indulgencies offered a very special

“product”: immediate release from purgatory.

In reviewing the issues of the Protestant Reformation, two fundamental questions were involved (Nichols 2007). One had to do with the very nature of religion. The other had to do with the seat of authority. It is from a study of the first question that we must approach an understanding of the Protestant Reformation. Later, the second question emerges and becomes a matter of very far-reaching significance.

Luther believed that the whole sacramental theory of religion tended to make religion a matter of magic rather than a matter of personal ethical and spiritual relationships (Nichols

2007). The belief in the transubstantiation of the elements of the Lord’s Supper into the very body and blood of Christ, at the word of the officiating priest, made worship about a perpetually repeated miracle only performed through the instrumentality of an ordained priest to whom the church had given this authority. Participation in this miraculously mediated grace could only come through the organized church, and the miracle of the mass did not depend upon the character of the priest, but only upon his actual possession of the authority and power given through ordination and organic connection with the church.

Luther believed that the whole theory of medieval worship had these magical elements, but it all came to a visible climax in the theory of the mass. The priest stood between man and God.

Ceremony became a matter of the highest importance. Emphasis on character was buried beneath a hundred brilliant and appealing ecclesiastical forms. The church offered peace through rite and ritual rather than peace through personal contact with the living God (Nichols, 2007).

197

Luther professed that the church needed to cast off a vast amount of revered rubbish if it was to become a real aid to the seeker after God. The appeal must be to a triumphant evangelical experience that would fully realize its own implications. Christianity must be rediscovered by a man who would freshly see and loyally follow all that the discovery meant for himself and the world, with the fierce impetuosity of his intense nature.

When writing his 95 Theses, Luther had no thought of being disloyal to the church. He felt that the pope would stand with him once the matter got to Rome. The church dared not sacrifice the very essentials of true Christian piety.

However, the passing days were full of disillusionment. His own thoughts were clarified. In the disputation with the church authority over the power of the hierarchy, he admitted principles that could dethrone the papacy. The hierarchy was not going to admit to the wrongdoing because it would upset the established power structure

Now, the second fundamental question arrives: What is the seat of authority? What if the pope were to decide against him? What if a general council were to decide against him? Facing the awful dilemma, Luther found that he was ready to stand by his Christian experience against the pope, against the council, against the world. He had found something that is sure, regardless of what fails. If the pope had been astute enough to avoid a break with Luther while allowing him full freedom to preach his glowing gospel, it is probable that Luther might never have realized the implications of his own position. In that event, he would have died a loyal son of the church, and his movement would have been another revival within the church.

Unfortunately, the Church did not want to compromise or admit any wrongdoing. Therefore, the day had come for a type of Christian life free from the chains of medievalism, and Luther was the man to be its leader. He was forced to see that the logic of his position meant turning

198

from the magical theory of the Eucharist and repudiating the authority of the pope. Then, the clearing was made for the building of the new house. The Reformation was entangled with many motives that were not religious, but to Luther the guiding star was always spiritual. The basis of his decisions was always with a spiritual motive. However, he allied himself with whatever force he felt would help the cause of the spiritual life that had wrought a revolution in his own soul and that he believed would work the same transformation in people everywhere.

Luther felt that the central meaning of this Reformation was a matter of religion versus faith in the living Savior, and that faith authenticates itself against every opposition from ecclesiastical or secular power (Nichols 2007). One must be loyal to the experience to which faith leads though the heavens fall. In 1517, Luther expressed the luminous understanding of his own position in those famous treatises.

Luther was being faithful to the one great central matter on which he believed everything else depended. There are many interesting and significant aspects of the Reformation, but the defining matter is a new life that renewed men from within and changed all their relations to

God.

Luther also advocated that the language of the Bible should be in the language of the people.

Until that time, the Bible was written in Latin, and most people could not read Latin. He believed that everyone should have the opportunity to read and understand the Bible. It should not be a book just for the religious. Up until that time, the only opportunity that a Catholic would have to heard the Words of the Bible, were at mass when the priest would read the Scriptures from the pulpit. Luther also advocated praying with Scriptures, especially the Psalms. He spoke of the

Psalms as authentic witness to the lives of the saints, because they proposed the deepest yearnings and prayers of their hearts and is far more important than their deeds. Luther further

199

explained that the everyday person needed to read and understand the psalms because many of the psalms were prophecies of Jesus.

Luther and other reformers identified four basic doctrines in which they believed the Roman

Catholic Church to be in error (Hillerbrand 1968). These four questions or doctrines are: How is

a person saved? Where does religious authority lie? What is the church? In addition, what is the

essence of Christian living? In answering these questions, Protestant Reformers, including

Martin Luther, Ulrich Zwingli, John Calvin, and John Knox, established what would be known

as the “Five Solas” of the Reformation ( sola being the Latin word for “alone”). These five points

of doctrine were at the heart of the Protestant Reformation, and it was for these five essential

Biblical doctrines that the Protestant Reformers would take their stand against the Roman

Catholic Church, resisting the demands placed on them to recant, even to the point of death

(Hillerbrand 1968). These five essential doctrines of the Protestant Reformation are as follows:

1. “Sola Scriptura,” or Scripture Alone: This affirms the Biblical doctrine that the Bible

alone is the sole authority for all matters of faith and practice. Scripture and Scripture alone is the

standard by which all teachings and doctrines of the church must be measured. As Martin Luther

so eloquently stated when asked to recant on his teachings, “Unless I am convinced by Scripture

and plain reason—I do not accept the authority of the popes and councils, for they have

contradicted each other—my conscience is captive to the Word of God. I cannot and I will not

recant anything for to go against conscience is neither right nor safe. God help me. Amen.”

2. “Sola Gratia,” or Salvation by Grace Alone: This affirms the Biblical doctrine that

salvation is by God’s grace alone and that we are rescued from His wrath by His grace alone.

God’s grace in Christ is not merely necessary, but is the sole efficient cause of salvation. This

200

grace is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.

3. “Sola Fide,” or Salvation by Faith Alone: This affirms the Biblical doctrine that justification is by grace alone through faith alone because of Christ alone. It is by faith in Christ that His righteousness is imputed to us as the only possible satisfaction of God’s perfect justice.

4. “Solus Christus,” or in Christ Alone: This affirms the Biblical doctrine that salvation is found in Christ alone and that His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to God the Father. The gospel has not been preached if

Christ’s substitutionary work is not declared and if faith in Christ and His work is not solicited.

5. “Soli Deo Gloria,” or for the Glory of God Alone: This affirms the Biblical doctrine that salvation is of God and has been accomplished by God for His glory alone. It affirms that as

Christians we must glorify Him always, and must live our entire lives before the face of God, under the authority of God, and for His glory alone.

Luther received great applause in humanistic circles and among some theologians, not to mention from earnest-minded laity because of their dissatisfaction with the existing abuses.

Luther was soon to lead, by the wave he had created, into rebellion against ecclesiastical authority. He intended to reform all the fundamental institutions of the Church. He proclaimed the doctrine of “justification by faith alone,” rejected all supernatural rites, denied initially the importance of good works, and finally rejected the institution of hierarchical priesthood (the pope himself was no more important) (Spitz 1997).

The main aspect of Luther’s spirituality is that it affirms the ultimate authority of the Word of

God (as found in the Bible) in matters of both faith and Christian life, and puts an accent on

Christ, who is considered the key to the understanding of the Bible.

201

The doctrine of salvation, according to Luther’s teachings, is not derived from worthiness or

merit, but is actually a gift of God’s sovereign grace, which man must embrace. All human

beings are considered corrupt and sick, and, because of the original sin, are in close relations

with the powers of evil, rendering them unable to make a significant contribution to their

liberation. Ironically, in some ways, it can be said that Lutherans believe in faith.

Faith is understood as trust in God’s love and is viewed as the only appropriate way for man

to answer to God’s initiative. “Salvation by faith alone” is the distinctive and criticized (by

Catholic teachings) slogan of Lutheranism. Opponents of this doctrine argued that this position

does not do justice to the Christian responsibility to do good works. Luther’s answer was that

faith has to be active in love and that there is an indivisible connection between good works and

faith; the former follow from the latter as a good tree produces good fruit.

The Lutheran church is, by its own definition, “the assembly of believers among which the

Gospel is preached and the Holy Sacraments are administered according to the Gospel”

(Augsburg Confession, VII). The Bible played a central role to Lutheran worship from the very beginning. The sacraments, initially totaling seven, were reduced to baptism and the Lord’s

Supper because, according to the Lutheran reading of the Scriptures, only these two were instituted by Christ Himself (Spitz 1997). Worship was conducted in the language of the people and not in Latin, as the Roman Catholic tradition had prescribed. The structure of the medieval mass did not suffer structural modifications, but the use of vernacular language increased the importance of the sermons, which were founded on the exposition of the Scriptures. Another important aspect was that congregational participation in worship was encouraged, especially through the singing of the liturgy and of hymns, some of them written by Luther himself (Spitz

1997).

202

The elements of bread and wine are given to all communicants in the celebration of the

Eucharist, although wine was allowed only to priests by the Catholics. In opposition to other

Protestants, Lutherans allege that Christ is sacramentally present for the communicant in the bread and the wine. The argument they bring to support this theory is the promise Christ gave at the institution of Holy Communion, when he said, “This is my body,” and, “This is my blood”

(Matthew 26:26-28).

For Lutherans, baptism signifies God’s unconditional love, which presents itself unconditioned from any intellectual, moral, or emotional achievements on the part of humans.

Through baptism, all are brought into the body of Christ. Moreover, through baptism, all are equal in the eyes of God. No one person is any better than the other.

Lutheran doctrine does not acknowledge saints as a superior class of Christians, but as sinners saved by grace through faith in Jesus Christ (Hillerbrand 1968). Since every Christian is both saint and sinner, saints are also humans just like all others. The priesthood of all believers is related to baptism and not the ritual of ordination. Luther considered that both male and female, through baptism, are made priests of God and that all persons serve God during their entire life in their chosen vocations. The office of the pastor is based on a double call: one from God and one from a congregation of Christians. Lutheran clergy may marry, unlike their Roman Catholic counterparts.

The older European Lutheran churches had very close connections to governments in their countries, as established churches, either exclusively or in a parallel arrangement with Roman

Catholicism. (Hillerbrand 1968). Outside Europe, Lutheran churches conduct their activity as voluntary religious organizations. There is no uniform system of church government, although congregational, Presbyterian, and Episcopal structures exist. A tendency that has emerged in the

203

20th century supports giving the title of bishop to elected leaders of judicatories (churches, districts, synods).

Zwinglianism

A second center of the Reformation was established by Ulrich Zwingli in the Swiss town of

Zurich (Hillerbrand 1968). He differed in many aspects from Luther and was significantly more radical than Luther in the transformation of the ceremonial of the mass, although it can be affirmed that the aims of his followers were somewhat identical to those of the Lutherans.

Political considerations played a very important role in the development of Zwinglianism. The magistracy of Zurich became a promoter of the Reformation after a majority of its members had declared their commitment to Zwingli. The councilors who tried to remain true to the Catholic faith were expelled from the council, while Catholic services were forbidden in Zurich. The city and the canton of Zurich suffered serious reformation by the civil authorities, according to the ideas of Zwingli. Similar events took place in other parts of German Switzerland. As far as

French Switzerland was concerned, it developed its own Reformation, organized at Geneva by

Calvin.

Zurich was a considered a center of humanist belief, and had a tradition of state limitation on the temporal power of the church (Hillerbrand 1968). Zwingli read the original Greek and

Hebrew Scriptures chapter by chapter, and book by book, thus attracting large audiences to the cathedral. An admirer placed a printing press at Zwingli's disposal in 1519, so his ideas spread far beyond the confines of Zurich.

Pope Adrian VI was angered by Zwingli’s behavior, so he forbade the reformer the pulpit and requested his repudiation as a heretic by the Zurich council. Zwingli defended himself before the council in January 1523. He asserted the supremacy of the Holy Writ over church dogma;

204

fought against the worship of images, relics, and saints; and negated the sacramental view of the

Eucharist (Hillerbrand 1968).

The council upheld Zwingli and withdrew the Zurich canton from the jurisdiction of the bishop of Constance. Important reforms were instituted, such as the conversion of monasteries into hospitals, the elimination of Mass and confession, and the removal of religious images.

In 1525, a radical Protestant group called the Anabaptists disputed Zwingli’s rule in Zurich.

Zwingli defeated the Anabaptists in the council and their leaders were banished from the city.

Friends of Luther and Zwingli arranged an encounter between the two reformers, which failed

because of the clash over the question of consubstantiation versus transubstantiation.

Consubstantiation is the view that the bread and wine of Eucharist / the Lord's Supper are spiritually the flesh and blood of Jesus, but yet the bread and wine are still actually only bread and wine. In this way, it is different from transubstantiation where the bread and the wine are believed to actually become the body and blood of Jesus. Transubstantiation is a Roman Catholic dogma that stretches back to the earliest years of the Church, while consubstantiation is relatively new, arising out of the Protestant Reformation. Consubstantiation essentially teaches that Jesus is "with, in, and under" the bread and wine, but is not literally the bread and wine.

Zwingli was, in some respects, an anomaly. On the one hand, he was a reformer faithful to

the Scriptures. He insisted on the sole authority of Scripture before Luther raised his voice in

Scripture's defense. He taught emphatically salvation in Christ alone and in His perfect sacrifice.

He emphasized strongly the truth of sovereign and eternal predestination and preached it from

the pulpit. He correctly and vigorously opposed all the Roman practices contrary to Scripture.

But, on the other hand, he was quite a humanist. He held to the end his notion that heathen men

205

and women could be saved. He taught that all children in the world who die in infancy go to heaven. He believed in the importance of prayer as paying worship to God and of the common person being able to understand and read God's word in the Scriptures. He considered the prayer book of the Scriptures to be the Psalms because in them one could pray and express one's heartfelt devotion to God.

Calvinism

Calvinism is the Christian theology of the French church reformer John Calvin. His work,

Institutes of the Christian Religion , is considered the most influential work in the development of the Protestant churches of the Reformed tradition (Hillerbrand 1968).

The difference between Calvinism on one side and Lutheranism and Zwinglianism on the other is a more rigid and consistent form of doctrine and the strictness of its moral precepts, which tend to regulate the entire domestic and public lives of all citizens. The Republic of

Geneva adopted the ecclesiastical organization proposed by Calvin as its fundamental law, while the authorities fully supported the reformer in the establishment of his court of morals.

There was no higher authority than Calvin’s word, and no contradiction of his views or regulations was tolerated. It is sometimes argued that Calvinism was introduced into Geneva and the surrounding country by the use of violence. The relation with Catholicism was not too good.

Catholic priests were banished, and the people were sometimes compelled to attend Calvinist sermons.

Calvinist doctrine is founded upon the belief in the absolute sovereignty of God and the doctrine of justification by faith alone (Hillerbrand 1968). Calvin denied, similar to Luther, that human beings were capable of free will after the fall of Adam, but also elaborated a doctrine of predestination, which argued that certain people are elected by God to salvation, while others are

206

rejected and consigned to eternal damnation. The Bible was considered the unique rule for the life of faith. However, unlike Luther, Calvin defended the subjugation of the state to the church and had a different interpretation of the Eucharist.

Calvin was as convinced as others of the reformation that psalms provide a model for our prayer. He taught that study of the psalms can lead to a deep, interior knowledge of the human person through careful attention to David's psychology. For this reason they provided a guide to prayer, especially to praise God and also to complain to God. He believed that there is not an emotion of which anyone can obe conscious that is not represented in the psalms. Praying with the psalms allowed an expression of all of life's griefs, sorrows, fears, doubts, hopes, cares, and all other distracting emotions with lie in the hearts' of God's people (Endres & Liebert 2001)

Conclusion

The Protestant Reformation was not aimed at changing faith in Jesus, it was about changing the perception that people had about what it meant to be church. It was about changing ritual, not changing God. Faith in God and prayer was not eliminated by the reformation. The reformers believed in faith in Jesus and the necessity of prayer in the life of every Christian. It seems that the Psalms were a favored prayer book, even to the reformers. There were many changes that took place as a result of the Reformation, but these changes did not include a change to the importance of faith in Jesus and the necessity for prayer

The term Protestant was not initially applied to the reformers, but was later used to describe all groups protesting Roman Catholic orthodoxy. An obvious result of the Reformation was the division of Western Christendom into Protestant and Catholic areas. Another result was the development of national churches; these strengthened the growth of modern national states, just as, earlier, growing national consciousness had facilitated the development of the Reformation.

207

The Catholic Counter-Reformation, including the founding of the Jesuits by Ignatius Loyola

(sanctioned 1540), the Council of Trent (1545-63), the Inquisition, the Index, and reformed clergy like Charles Borromeo, gave new life to the old church and was in part a result of the

Reformation movement. The Reformation introduced much radical change in thought and in ecclesiastical and political organization, and thus began many of the trends that characterize the modern world. Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

208

The workshop master will read and explain this activity.

Writing a Prayer Journal

“You will keep in perfect peace all who trust in you, whose thoughts are fixed on you!” (Isaiah 26:3)

A prayer journal is a little different than a regular diary-type journal, although it is very easy to intertwine the two (I do). The idea behind the prayer journal is to focus on your conversations with God. You set aside some time every day to write about what is happening in your life. What makes it special is that it is written to the Lord, like one long prayer.

The prayer journal is not meant to be formal. It can contain your thoughts, feelings, hopes, and dreams. You can write it in the same way you would write a letter to a friend or along the same lines as a conversation, you would have with someone you can trust and confide in. God is interested in every aspect of our life, big and small, silly or solemn.

A prayer journal is a way to learn more about Him, and to track where you have grown and

been blessed as you read the pages. You can tell God about your day: what worries you, even

what you have to remember to do. You can praise Him, ask Him questions about what to do or

things you do not understand. You can place in writing your prayer requests for people you know

in need, which can also help you to remember to pray for them again in the coming days.

Some people like to read devotions every day and write down what they learned or how it

affected them. A prayer journal is also a great place for this. Others like to take their prayer

journal to church or Bible study and jot down the points they want to remember. What you do

and don’t want to include is up to you. The main idea is to be open and honest, and to set aside

that time as a part of your time with God. Daily, write down the prayers you offer up to Him,

including praises, desires, and hurts. You are writing letters to God and keeping up with them. In

fact, you can even write your entries in letterform. The point is to keep up with what you are

209

saying to Him. Although it is very important to write down any prayer requests, the idea is to encompass that, but also to go beyond that.

When you write down your requests, you can later see how God is working in your life to answer those prayers, either divinely or naturally. Scripture states that when we ask for something in prayer, believing, then it will come to pass (Matthew 21:22). Writing down your praises helps to strengthen your expectancy in having your prayers answered. It focuses your attention on the positive things that God has already done in your life, and helps you understand how truly capable He is at answering your prayer.

Monitoring the hurts, the joys, and the concerns you have during the day also helps strengthen your walk with God. He often uses these things to get our attention or to switch our minds in a new direction. Writing these down, along with what caused them, allows us to go back later and see what God is doing in relation to them.

Keeping a prayer journal is one way to help you strengthen your relationship with God. It can help you to remain focused and aware of His presence with you. It may help you to lay down your burdens and to feel wrapped in the warmth of Gods loving arms.

So, let us journal. What do you want to tell God? What do you want to ask of God? How would you like God to respond? Write it all down. What would you really like to say? God is waiting and listening for whatever you have to say? Remember, God loves you and cares what you have to say.

210

Sharing the Workshop Experience

Free Time or Centering Prayer Workshop

The workshop master will read and explain this activity.

Centering Prayer

Centering prayer is a method of silent prayer that prepares us to receive the gift of contemplative prayer, prayer in which we experience God’s presence within us, closer than breathing, closer than thinking, closer than consciousness itself. This method of prayer is both a relationship with God and a discipline to foster that relationship.

Centering prayer is not meant to replace other kinds of prayer. Rather, it adds depth of

meaning to all prayer and facilitates the movement from more active modes of prayer—verbal,

mental, or affective prayer—into a receptive prayer of resting in God. Centering prayer

emphasizes prayer as a personal relationship with God and as a movement beyond conversation

with Christ to communion with Him.

The source of centering prayer, as in all methods leading to contemplative prayer, is the

Indwelling Trinity: Father, Son, and Holy Spirit. The focus of centering prayer is the deepening of our relationship with the living Christ. The effects of centering prayer are ecclesial, as the prayer tends to build communities of faith and bond the members together in mutual friendship and love.

At the start of a session, the practitioner has the intention to rest deeply in God in silence and to let go of the thoughts, emotions, memories, images, or sensations that will inevitably come into awareness during prayer. The fundamental dynamic of centering prayer is not to stop thinking or to combat thoughts as they arise, but rather to let them go gently so they can pass

211

through one’s awareness. Therefore, the believer can return with his or her whole being to an awareness of God.

Keating (2008) suggests only four simple guidelines for practicing centering prayer:

1. Choose a sacred word as the symbol of your intention to consent to God’s presence and

action within.

2. Sitting comfortably with eyes closed, settle briefly and silently, and introduce the sacred

word as the symbol of your consent to God’s presence and action within.

3. When you become aware of thoughts, return ever so gently to the sacred word.

4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.

The essence of centering prayer is consent to the presence and activity of God in one’s life.

One opens oneself completely to God and to whatever God wills, even though it may be painful and contrary to our desires. In response to our intention to become more deeply united with the divine presence, God acts within us to transform us, making us more like Christ. One’s intimacy with God deepens and one’s awareness of that intimacy expands. The actual fruits that a practitioner of centering prayer experiences will depend on the person’s personality, strengths, vulnerabilities, background, situation, and, most important, God’s will. Some may first notice that their life has begun to reflect the gifts of the Holy Spirit: charity, joy, peace, faithfulness, perseverance, gentleness, goodness, compassion, and self-control.

Another important way of understanding the impact of the practice is with the help of the concept of the false and true self. This concept is based on St. Paul’s letter to the Ephesians

(4:22-24), and was developed by Merton (1956) and later by Keating (2008). Paul writes: “So get rid of your old self, which made you live as you used to, the old self which was being

212

destroyed by its deceitful desires. Your hearts and minds must be made completely new. You must put on the new self which is being created in God’s likeness.”

Merton (1956) described the true self as the deepest part of our being, our center, that is united with God and reflects divine love and grace. For Merton (1956), the false self is out of touch with God’s active presence and, as a result, reflects sin, selfishness, and darkness. The essence of the spiritual life, Merton (1956) believed, was to become more deeply centered in our true self, where God resides, so that God may develop the true self and dismantle the false self.

Keating (1994) expanded the concept of the true self and false self into a cornerstone of the literature on centering prayer. Keating (1994) describes a “false self system,” which begins with needs not met in childhood. We unconsciously compensate for these unmet needs by developing irrational compulsions for things that cannot possibly make us happy: power and control, affection and esteem, survival and security. Our conscious thinking and our behavior attempt to satisfy these exaggerated “needs,” thus reinforcing the false self. With remarkable psychological insight, Keating (2008) describes how the twice-daily practice of centering prayer enables us to take a “vacation” from the false self. By letting go of thoughts, emotions, and images so we can experience deep silence and cultivate our receptivity to God’s active presence in our life, we make it easier for God to heal the false self within us.

Those who regularly practice centering prayer have identified additional benefits. These include: greater access to God’s own wisdom and energy; a significant increase in creativity; a decrease in compulsive behavior; a reduction of painful emotions and negative thoughts and greater freedom to respond positively to them when they do arise; a greater ability to accept difficult situations with peace and joy; an expanded capacity to accept others on their own terms

213

without judging them or desiring them to change; an ability to love others more selflessly; and a greater awareness of the presence of God in every person and situation we encounter.

Let’s Practice Centering Prayer

1. As you listen to the Scripture reading, choose a word as the symbol of your intention to

consent to God’s presence and action within. This word will be used as a pointer to bring

you back to resting in God's presence, when your mind strays to other thoughts (The word

could be "God", "Jesus", "Love, etc.)

2. Sitting comfortably with eyes closed, settle briefly and silently and introduce the sacred word

as the symbol of your consent to God’s prese nce and action within.

3. When you become aware of thoughts, return ever so gently to the sacred word.

4. Remain in silence for about 15 minutes and rest with God.

5. What did God say to you? How did you feel? (Write it in your journal.)

Luke 9:18-20 (New International Version)

Peter’s Confession of Christ

18 Once when Jesus was praying in private and his disciples were with him, He asked them, “Who do the crowds say I am?”

19 They replied, “Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.”

20 ”But what about you?” He asked. “Who do you say I am?”

Peter answered, “The Christ of God.”

Dinner-Will be served in the dining room.

214

Spirituality Workshop Two Theme: “Who do you say that I am?” Day One: Evening

Song-(Will call the participants back to the retreat.)

“Here I Am to Worship”

Words and Music by Tim Hughes

Scripture Reading-(Dramatic Reading)

1 Thessalonians 1:2-10 (New International Version)

Thanksgiving for the Thessalonians’ Faith

2We always thank God for all of you, mentioning you in our prayers. 3We continually remember before our God and Father your work produced by faith, your labor prompted by love, and your endurance inspired by hope in our Lord Jesus Christ.

4For we know, brothers loved by God, that he has chosen you, 5because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction. You know how we lived among you for your sake. 6You became imitators of us and of the Lord; in spite of severe suffering, you welcomed the message with the joy given by the Holy Spirit. 7And so you became a model to all the believers in Macedonia and Achaia. 8The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere. Therefore we do not need to say anything about it, 9for they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath.

Prayer-(The master of ceremony will lead the prayer.)

Psalm of Change 2

Why do we have to prove we’re always consistent: is there virtue in knowing I’ve never changed my mind?

All: Lord, show me your peace.

2 http://www.psalmsoflife.com/why_do_we_have_to_prove.htm

215

Officials are expected to pursue the policies laid down for them: a politician needs to believe in the same things as before.

All: Lord, show me your peace.

Yet Saint Paul could glory in his changed direction: the preacher asks us to turn and be converted.

All: Lord, show me your peace.

The counselor is at pains to hear and support the inconsistencies: a doctor may change the prescription in case I become immune!

All: Lord, show me your peace.

Frequently I make mistakes and need to recant: to say “sorry” shows maturity and hope for the future.

All: Lord, show me your peace.

I can respect the person who acknowledges they were wrong before: even with the best will in the world anyone can change their view.

All: Lord, show me your peace.

But it’s a sign of weakness to change a commitment: are we willing to trust the person who admits an error of judgment?

All: Lord, show me your peace.

Is it just that our society is adversarial: are we able to produce more honest and human leaders?

All: Lord, show me your peace.

Help me, God, to recognize my faults: when I fail in my expectations to be strong enough to cope,

All: Lord, show me your peace.

To be prepared to give another the credit for being right: more ready to lose face myself than to lie myself out of trouble.

All: Lord, show me your peace.

Teach me to change what needs to be changed:

216

give me courage to accept what cannot be altered,

All: Lord, show me your peace. but grant me wisdom to know the difference: and always to give the glory to you.

All: Lord, show me your peace.

Acknowledgement: The final verses are based on the prayer for serenity, words attributed to Reinhold Neibuhr.

217

The master of ceremony will introduce the speaker and the topic.

Third Keynote: Love Letters to Jesus—Praying with the Psalms

In the Scriptures, there is a book that is distinguished from all other books of the Bible by the

fact that it contains only prayers. The book is the Psalms. We can learn true prayer only from

Jesus Christ, from the word of the Son of God, who lives with us men, to God the Father, who

lives in eternity.

In the Psalms, we drink divine praise at its pure and stainless source, in all its primitive sincerity and perfection. The Psalms are the songs of men who knew who God was. For God has willed to make Himself known to us in the mystery of the Psalms (Bonhoeffer 1989).

The Psalms are not only the songs of the prophets inspired by God; they are the songs of the whole Church, the very expression of her deepest inner life (Merton 1956). God has given

Himself to the Church in the Psalms. The Church is singing of her knowledge of God, of her union with Him in the Psalms.

Psalms contain in themselves all the Old and New Testaments, the whole Mystery of Christ.

The Church recommends the Psalms to her priests, her monks, her nuns, and even to her laypeople in order that they may have the mind of Christ (Merton 1956).

The Psalms are all made up of such cries, cries of wonder, exultation, anguish, or joy. The tremendous impact of the Psalms is buried at a very deep spiritual level, and we must pray on that level in order to feel it at all.

Saint Augustine says that God has taught us to praise Him in the Psalms. Knowing Him better, we love him better; loving him better, we find our happiness in him. God wants to be loved not in order that He might get something out of it, but in order that those who love Him

218

may receive an eternal reward. (If you do not love God, why would you want to be with Him throughout eternity? God wants to give you something that you many not want. You have that free choice, whether to love God or not.)

To understand the Psalms, we must experience the sentiments they express in our own hearts.

All our thoughts, our meditation in this life should center on the praise of God. The function of the Psalms is to reveal to us God as the treasure whom we love because he has loved us first

(Merton 1956).

The prayer life of the Church continues on earth the prayer life of the Incarnate Word.

Together with the Our Father, which Jesus gave us, the Psalms are in the most perfect sense the prayer of Christ (Bonhoeffer 1989).

All that we need is the ability to understand the meaning of the Psalms, their literal meaning as poems, and to echo or answer their meaning in our own experience. The problem is therefore not to learn from the Psalms a totally new experience, but rather to recognize in the Psalms our own experience lived out and perfected, oriented to God and made fruitful, by the action of loving faith.

If there is one theme that is certainly to be found implicitly or explicitly in all the Psalms, it is the motif of Psalm One: “Blessed is the man who follows not the counsel of the ungodly … but his delight is in the law of the Lord.”

There is peace in the will of God. The Psalms all end in peace, or show us that the way to peace is in confidence in the strong living God who is far above the struggles and tempests of earth (Merton 1956). To make use of the Psalms will enable us to surrender ourselves to God.

There are some psalms that calmly and happily communicate the whole atmosphere of a life of perfect submission to God. Many of the psalms are most appropriate for times of suffering and

219

trial. In our sufferings and perils, we find ourselves united with the Mysterious Companion who stays by our side, or within the depths of our souls, as we recite the psalms.

Other psalms enter more deeply into the mystery of interior and spiritual trial. It is the joy of

a soul that knows how to hope in the hour that would otherwise seem nothing but despair.

Psalms can be applied to most of the world of our time.

There are many psalms, particularly the penitential psalms, that express heartbroken sorrow for having offended God. There are psalms of praise and adoration of God. We are happy to serve Him not only because He gives us good things, but also because praising His goodness is itself our highest joy. Joy in praising God is the pure essence of the spirit of the Church’s prayer, and it is the reward of a soul that knows how to penetrate fully by faith, love, and perfect mission to God, into the deepest meaning of the Psalter.

For a Christian, the most moving of all the psalms are those Messianic poems in which the sufferings and triumph of Christ are brought before the eyes of our soul with an incomparable vividness (Bonhoeffer 1989). Finally, the great eschatological (end times) psalms open our eyes

to the future and fill our hearts with the sober and awestruck joy that the Church feels as she

contemplates the second coming of Christ.

There is no aspect of the interior life, no kind of religious experience, no spiritual need of man that is not depicted and lived out in the Psalms.

Who Prays the Psalms?

Of the 150 psalms:

• 73 are attributed to King David.

• 12 to the song master Asaph, who was appointed by David.

• 12 to the Levitical family of the children of Korah working under David.

220

• 2 to King Solomon.

• 1 to the music masters Herman and Ethan, probably employed by David and Solomon.

David is a prototype of Jesus Christ (Endres & Liebert 2001). In the Psalms of David, the promised Christ Himself already speaks, or may also have indicated, the Holy Spirit. David did not pray out of the personal exuberance of his heart, but out of the Christ who dwelled in him.

Jesus says that the Psalms announced His death, His resurrection, and the preaching of the

Gospel. Who prays the Psalms? David prays, Christ prays, we pray.

The Hebrew title of the Psalms also means hymns. They serve to submerge in God’s will and purpose the one who prays them.

Types of Psalms

The collection of one hundred and fifty psalms comprises an amazing variety of subjects, moods, attitudes, and even types of theology and spirituality. Experiencing the Psalms as poetry allows us to pray with them in special ways. Longings and desires expressed to God fill the

Psalms, many of them in prayers that express intense emotions that are first experienced physically and only later noted mentally (Endres and Liebert 2001)

Some psalms may be classified in two or more distinct ways, so they will be listed under more than one category (Endres & Liebert 2001).

Laments (Feelings of Helplessness and to Our Hope in God)

Of an individual : 3-6,7,9-10, 13-14, 17, 22 25-28, 31, 35,38-43, 51-57, 59, 61, 64, 69-71,

86, 88, 102, 109, 120, 130, 139-143.

Of the community : 12, 44, 58, 60, 74, 77, 79-80, 83, 85, 89, 90, 94, 123, 126, 137.

221

In these psalms, we hear the strong, emotional words of sufferers. These are words written by real people, in very difficult situations. These Godly sufferers know that God will not be angry about their honesty, for even when they scream at God, it is a scream of faith

Psalm 70

Of David. A petition.

1Hasten, O God, to save me; O LORD, come quickly to help me. 2May those who seek my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace. 3May those who say to me, “Aha! Aha!” turn back because of their shame. 4But may all who seek you rejoice and be glad in you; may those who love your salvation always say, “Let God be exalted!” 5Yet I am poor and needy; come quickly to me, O God. You are my help and my deliverer; O LORD, do not delay.

Prayer for God’s Justice

Psalms 58, 137.

In these psalms, God is requested to bring His justice to the wicked ones. He wants these

wicked ones to see that God will take care of the righteous.

Psalm 58

1Do you rulers indeed speak justly? Do you judge uprightly among men? 2No, in your heart you devise injustice, and your hands mete out violence on the earth. 3Even from birth the wicked go astray; from the womb they are wayward and speak lies. 4Their venom is like the venom of a snake,

222

like that of a cobra that has stopped its ears, 5that will not heed the tune of the charmer, however skillful the enchanter may be. 6Break the teeth in their mouths, O God; tear out, O LORD, the fangs of the lions! 7Let them vanish like water that flows away; when they draw the bow, let their arrows be blunted. 8Like a slug melting away as it moves along, like a stillborn child, may they not see the sun. 9Before your pots can feel the heat of the thorns— whether they be green or dry—the wicked will be swept away. 10 The righteous will be glad when they are avenged, when they bathe their feet in the blood of the wicked. 11 Then men will say, “Surely the righteous still are rewarded; surely there is a God who judges the earth.”

Thanksgiving

Of an individual: 9-10 , 18, 30, 32, 34, 40-41, 92, 94, 116, 138. Of the community: 65-67, 75, 107, 118, 124, 129. In these psalms, there is an expression of gratitude to God for all the wonderful things He has bestowed upon His people. The tone of these psalms is joyous because of God’s wonderful deeds.

Psalm 138

Of David.

1I will praise you, O LORD, with all my heart; before the “gods” I will sing your praise. 2I will bow down toward your holy temple and will praise your name for your love and your faithfulness, for you have exalted above all things your name and your word. 3When I called, you answered me; you made me bold and stouthearted. 4May all the kings of the earth praise you, O LORD, when they hear the words of your mouth. 5May they sing of the ways of the LORD, for the glory of the LORD is great. 6Though the LORD is on high, he looks upon the lowly, but the proud he knows from afar. 7Though I walk in the midst of trouble, you preserve my life;

223

you stretch out your hand against the anger of my foes, with your right hand you save me. 8The LORD will fulfill his purpose for me; your love, O LORD, endures forever— do not abandon the works of your hands.

Praise (Hymns)

Psalms 8, 19, 24, 29, 33, 47, 66, 92, 93, 95-100, 103-104, 111, 113, 114-115, 117, 134-136,

145-150.

Focus on God as Creator: 8, 19, 29, 33, 104.

Of the enthronement of God: 47, 93, 95-100.

Praise psalms usually begin with a call to praise or worship. God is praised for His saving activity in history, and for His constant loving kindness and fidelity.

Psalm 29

A Psalm of David.

1Ascribe to the LORD, O mighty ones, ascribe to the LORD glory and strength. 2Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness. 3The voice of the LORD is over the waters; the God of glory thunders, the LORD thunders over the mighty waters. 4The voice of the LORD is powerful; the voice of the LORD is majestic. 5The voice of the LORD breaks the cedars; the LORD breaks in pieces the cedars of Lebanon. 6He makes Lebanon skip like a calf, Sirion like a young wild ox. 7The voice of the LORD strikes with flashes of lightning. 8The voice of the LORD shakes the desert; the LORD shakes the Desert of Kadesh. 9The voice of the LORD twists the oaks and strips the forests bare. And in his temple all cry, “Glory!” 10 The LORD sits enthroned over the flood; the LORD is enthroned as King forever.

224

11 The LORD gives strength to his people; the LORD blesses his people with peace.

Songs of Zion (Jerusalem)

Psalms 46, 48, 76, 84, 87, 122.

The Zion psalms focus on Jerusalem, using its endearing name, “Zion.” These psalms

rhapsodize on the city as God’s choice for the site of the Holy Temple, the place for true worship

of His name.

Psalm 122

A song of ascents. Of David.

1I rejoiced with those who said to me, “Let us go to the house of the LORD.” 2Our feet are standing in your gates, O Jerusalem. 3Jerusalem is built like a city that is closely compacted together. 4That is where the tribes go up, the tribes of the LORD, to praise the name of the LORD according to the statute given to Israel. 5There the thrones for judgment stand, the thrones of the house of David. 6Pray for the peace of Jerusalem: “May those who love you be secure. 7May there be peace within your walls and security within your citadels.” 8For the sake of my brothers and friends, I will say, “Peace be within you.” 9For the sake of the house of the LORD our God, I will seek your prosperity.

Royal Psalms

Psalms 2, 18, 20-21, 45, 61, 72, 89, 101, 110, 144.

The royal psalms emphasize “God, as King” through the use of the phrase, “ the Lord

reigns .” These psalms speak of His rule as Creator, Savior of Israel, and as “the coming One.”

225

The royal psalms also describe Christ as King, particularly with respect to His reign during the

Millennial Kingdom and throughout eternity.

Psalm 101

Of David. A psalm.

1I will sing of your love and justice; to you, O LORD, I will sing praise. 2I will be careful to lead a blameless life— when will you come to me? I will walk in my house with blameless heart. 3I will set before my eyes no vile thing. The deeds of faithless men I hate; they will not cling to me. 4Men of perverse heart shall be far from me; I will have nothing to do with evil. 5Whoever slanders his neighbor in secret, him will I put to silence; whoever has haughty eyes and a proud heart, him will I not endure. 6My eyes will be on the faithful in the land, that they may dwell with me; he whose walk is blameless will minister to me. 7No one who practices deceit will dwell in my house; no one who speaks falsely will stand in my presence. 8Every morning I will put to silence all the wicked in the land; I will cut off every evildoer from the city of the LORD.

Psalms About Enemies

Psalms 3, 10, 36.

226

The enemies referred to in the Psalms are enemies of the cause of God who lay hands on us

for the sake of God. Nowhere does the one who prays these psalms want to take revenge into his

own hands. We must dismiss from our own minds all thought of personal revenge.

Psalm 3

A psalm of David, when he fled from his son Absalom.

1O LORD, how many are my foes! How many rise up against me! 2Many are saying of me, “God will not deliver him.” Selah [a] 3But you are a shield around me, O LORD; you bestow glory on me and lift [b] up my head. 4To the LORD I cry aloud, and he answers me from his holy hill. Selah 5I lie down and sleep; I wake again, because the LORD sustains me. 6I will not fear the tens of thousands drawn up against me on every side. 7Arise, O LORD! Deliver me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. 8From the LORD comes deliverance. May your blessing be on your people. Selah

Torah Psalms (God’s Instruction or Guidance)

Psalms 1, 19, 119.

These psalms, which in a special way make the law of God the object of thanks, praise, and petition, seek to show us the blessing of the law. God has given the great new direction to our life through Jesus Christ. We are released from self-made plans and conflicts. God’s will is our law.

227

Psalm 15

A psalm of David.

1LORD, who may dwell in your sanctuary? Who may live on your holy hill? 2He whose walk is blameless and who does what is righteous, who speaks the truth from his heart 3and has no slander on his tongue, who does his neighbor no wrong and casts no slur on his fellowman, 4who despises a vile man but honors those who fear the LORD, who keeps his oath even when it hurts, 5who lends his money without usury and does not accept a bribe against the innocent. He who does these things will never be shaken.

Penitential Psalms (Sorrow for Sin)

Psalms 6, 32, 38, 51, 102, 130, 143.

The penitential psalms all present traumatic experiences of suffering, very similar to psalms of lament. These psalms, however, differ from laments in an important way: The psalmist seems convinced that the suffering is caused by some kind of sin and they ask for God’s forgiveness.

Psalm 130

A song of ascents.

1Out of the depths I cry to you, O LORD; 2O Lord, hear my voice. Let your ears be attentive to my cry for mercy. 3If you, O LORD, kept a record of sins, O Lord, who could stand? 4But with you there is forgiveness; therefore you are feared. 5I wait for the LORD, my soul waits, and in his word I put my hope.

228

6My soul waits for the Lord more than watchmen wait for the morning, more than watchmen wait for the morning. 7O Israel, put your hope in the LORD, for with the LORD is unfailing love and with him is full redemption. 8He himself will redeem Israel from all their sins.

Eschatological Psalms (The End Times)

Psalms 1, 15, 24, 45, 47, 55, 58, 94.

The hope of Christians is directed to the return of Jesus and the resurrection of the dead. Life in fellowship with the God of revelation, the final victory of God in the world, and the setting up of the messianic kingdom are objects of prayer in these psalms.

Psalm 1

1Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. 2But his delight is in the law of the LORD, and on his law he meditates day and night. 3He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers. 4Not so the wicked! They are like chaff that the wind blows away. 5Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. 6For the LORD watches over the way of the righteous, but the way of the wicked will perish.

Psalms of Confidence

Psalms 11, 16, 23, 27, 62-63, 91, 108, 115, 121, 125, 131.

229

These Psalms express the belief that God will always be there to take care of His people and

will come to their aid in time of need.

Psalm 11

Of David.

1In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain. 2For look, the wicked bend their bows; they set their arrows against the strings to shoot from the shadows at the upright in heart. 3When the foundations are being destroyed, what can the righteous do?” 4The LORD is in his holy temple; the LORD is on his heavenly throne. He observes the sons of men; his eyes examine them. 5The LORD examines the righteous, but the wicked and those who love violence his soul hates. 6On the wicked he will rain fiery coals and burning sulfur; a scorching wind will be their lot. 7For the LORD is righteous, he loves justice; upright men will see his face.

Wisdom Psalms

Psalms 1, 34, 36, 37, 49, 73, 76, 112, 119, 127-128, 133, 139.

The wisdom psalms focus on some of the same issues that we find in the Book of Proverbs.

These psalms present a sharp contrast between the righteous and the wicked. They address God’s blessings and cursing, and often focus on righteous living.

Psalm 112

1Praise the LORD.

230

Blessed is the man who fears the LORD, who finds great delight in his commands. 2His children will be mighty in the land; the generation of the upright will be blessed. 3Wealth and riches are in his house, and his righteousness endures forever. 4Even in darkness light dawns for the upright, for the gracious and compassionate and righteous man. 5Good will come to him who is generous and lends freely, who conducts his affairs with justice. 6Surely he will never be shaken; a righteous man will be remembered forever. 7He will have no fear of bad news; his heart is steadfast, trusting in the LORD. 8His heart is secure, he will have no fear; in the end he will look in triumph on his foes. 9He has scattered abroad his gifts to the poor, his righteousness endures forever; his horn will be lifted high in honor. 10 The wicked man will see and be vexed, he will gnash his teeth and waste away; the longings of the wicked will come to nothing

The Messianic Psalms

Psalms 2, 8, 16, 22, 34, 35, 40, 41, 45, 68, 69, 89, 102, 109, 110, 118.

The term messianic psalms is used to describe those psalms containing prophecies regarding the coming of the Messiah, the Savior from God.

Psalm 22

A psalm of David.

1My God, my God, why have you forsaken me? Why are you so far from saving me, so far from the words of my groaning? 2O my God, I cry out by day, but you do not answer, by night, and am not silent. 3Yet you are enthroned as the Holy One; you are the praise of Israel. 4In you our fathers put their trust; they trusted and you delivered them. 5They cried to you and were saved;

231

in you they trusted and were not disappointed. 6But I am a worm and not a man, scorned by men and despised by the people. 7All who see me mock me; they hurl insults, shaking their heads: 8“He trusts in the LORD; let the LORD rescue him. Let him deliver him, since he delights in him.” 9Yet you brought me out of the womb; you made me trust in you even at my mother’s breast. 10 From birth I was cast upon you; from my mother’s womb you have been my God. 11 Do not be far from me, for trouble is near and there is no one to help. 12 Many bulls surround me; strong bulls of Bashan encircle me. 13 Roaring lions tearing their prey open their mouths wide against me. 14 I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. 15 My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me ] in the dust of death. 16 Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. 17 I can count all my bones; people stare and gloat over me. 18 They divide my garments among them and cast lots for my clothing. 19 But you, O LORD, be not far off; O my Strength, come quickly to help me. 20 Deliver my life from the sword, my precious life from the power of the dogs. 21 Rescue me from the mouth of the lions; save ] me from the horns of the wild oxen. 22 I will declare your name to my brothers; in the congregation I will praise you. 23 You who fear the LORD, praise him! All you descendants of Jacob, honor him! Revere him, all you descendants of Israel!

232

24 For he has not despised or disdained the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help. 25 From you comes the theme of my praise in the great assembly; before those who fear you ] will I fulfill my vows. 26 The poor will eat and be satisfied; they who seek the LORD will praise him— may your hearts live forever! 27 All the ends of the earth will remember and turn to the LORD, and all the families of the nations will bow down before him, 28 for dominion belongs to the LORD and he rules over the nations. 29 All the rich of the earth will feast and worship; all who go down to the dust will kneel before him— those who cannot keep themselves alive. 30 Posterity will serve him; future generations will be told about the Lord. 31 They will proclaim his righteousness to a people yet unborn— for he has done it.

Praying the Psalms is not difficult. We place ourselves in God’s presence; we take our

favorite psalm and discover what we can learn about ourselves and about God. We ask the Spirit

to reveal how this psalm might reflect our own life movements. This learning may come from

the text of the psalm directly or from the response that the psalm stirs in us. What are we trying

to say to God as we pray the psalm? What is God trying to tell us in response? We patiently wait

and listen. Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

233

The master of ceremonies will end the day, and will briefly talk about the activities for tomorrow.

The master of ceremonies will invite the participants to socialize with beverages and snacks after the closing song.

Scripture Reading(Dramatic Reading)

1 Samuel 2:1-10 (New International Version)

Hannah’s Prayer

1Then Hannah prayed and said: “My heart rejoices in the LORD; in the LORD my horn ] is lifted high. My mouth boasts over my enemies, for I delight in your deliverance. 2“There is no one holy ] like the LORD; there is no one besides you; there is no Rock like our God. 3“Do not keep talking so proudly or let your mouth speak such arrogance, for the LORD is a God who knows, and by him deeds are weighed. 4“The bows of the warriors are broken, but those who stumbled are armed with strength. 5Those who were full hire themselves out for food, but those who were hungry hunger no more. She who was barren has borne seven children, but she who has had many sons pines away. 6“The LORD brings death and makes alive; he brings down to the grave and raises up. 7The LORD sends poverty and wealth; he humbles and he exalts. 8He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes and has them inherit a throne of honor. “For the foundations of the earth are the LORD’s; upon them he has set the world. 9He will guard the feet of his saints, but the wicked will be silenced in darkness. “It is not by strength that one prevails; 10 those who oppose the LORD will be shattered. He will thunder against them from heaven;

234

the LORD will judge the ends of the earth. “He will give strength to his king and exalt the horn of his anointed.”

Prayer-(lead by the master of ceremony)

Psalm 23 (New International Version)

A psalm of David.

1The LORD is my shepherd, I shall not want.

All: The Lord is my shepherd, I shall not want.

2He makes me lie down in green pastures, He leads me beside quiet waters,

All: The Lord is my shepherd, I shall not want.

3He restores my soul. He guides me in paths of righteousness for His name’s sake.

All: The Lord is my shepherd, I shall not want.

4Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.

All: The Lord is my shepherd, I shall not want.

5You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows.

All: The Lord is my shepherd, I shall not want.

6Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever.

235

All: The Lord is my shepherd, I shall not want.

Song-(To close the retreat for the day)

“Here I Am to Worship” Words and Music by Tim Hughes

Social Time with Snacks and Beverages in the Dining Room

Day Ends

236

Spirituality Workshop Two Theme: “Who do you say that I am?” Day Two: Morning

The master of ceremonies will invite the participants to enter the retreat area.

The retreat will begin with:

Scripture Reading (Dramatic Reading)

Isaiah 9:1-7 (New International Version)

To Us a Child Is Born

1Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan—

2The people walking in darkness have seen a great light; on those living in the land of the shadow of death [a] a light has dawned. 3You have enlarged the nation and increased their joy; they rejoice before you as people rejoice at the harvest, as men rejoice when dividing the plunder. 4For as in the day of Midian’s defeat, you have shattered the yoke that burdens them, the bar across their shoulders, the rod of their oppressor. 5Every warrior’s boot used in battle and every garment rolled in blood will be destined for burning, will be fuel for the fire. 6For to us a child is born, to us a son is given, and the government will be on his shoulders.

237

And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.

Prayer (The master of ceremonies will lead the prayer.)

Psalm 40 (New International Version)

Of David. A psalm.

1I waited patiently for the LORD; he turned to me and heard my cry.

All: I waited patiently for the Lord.

2He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand.

All: I waited patiently for the Lord.

3He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD.

All: I waited patiently for the Lord.

4Blessed is the man who makes the LORD his trust, who does not look to the proud, to those who turn aside to false gods.

All: I waited patiently for the Lord.

5Many, O LORD my God,

238

are the wonders you have done. The things you planned for us no one can recount to you; were I to speak and tell of them, they would be too many to declare.

All: I waited patiently for the Lord.

6Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require.

All: I waited patiently for the Lord.

7Then I said, “Here I am, I have come— it is written about me in the scroll.

All: I waited patiently for the Lord.

8I desire to do your will, O my God; your law is within my heart.”

All: I waited patiently for the Lord.

9I proclaim righteousness in the great assembly; I do not seal my lips, as you know, O LORD.

All: I waited patiently for the Lord.

10 I do not hide your righteousness in my heart; I speak of your faithfulness and salvation. I do not conceal your love and your truth from the great assembly.

All: I waited patiently for the Lord.

11 Do not withhold your mercy from me, O LORD; may your love and your truth always protect me.

All: I waited patiently for the Lord.

12 For troubles without number surround me; my sins have overtaken me, and I cannot see. They are more than the hairs of my head,

239

and my heart fails within me.

All: I waited patiently for the Lord.

13 Be pleased, O LORD, to save me; O LORD, come quickly to help me.

All: I waited patiently for the Lord.

14 May all who seek to take my life be put to shame and confusion; may all who desire my ruin be turned back in disgrace.

All: I waited patiently for the Lord.

15 May those who say to me, “Aha! Aha!” be appalled at their own shame.

All: I waited patiently for the Lord.

16 But may all who seek you rejoice and be glad in you; may those who love your salvation always say, “The LORD be exalted!”

All: I waited patiently for the Lord.

17 Yet I am poor and needy; may the Lord think of me. You are my help and my deliverer; O my God, do not delay.

All: I waited patiently for the Lord.

Song

“Here I Am to Worship”

Words and Music by Tim Hughes

240

The master of ceremonies will introduce the forth speaker and the topic.

Fourth Keynote: Reading and Praying with the Scriptures—Lectio Divina

Spiritual formation is the process of coming to know God and allowing God’s vision and values to shape us. Lectio divina is one way to choose a stance of openness and cooperation with

God’s formative work in us.

What Is Lectio Divina?

Lectio divina means holy or sacred reading. Lectio is slow, contemplative praying of the scriptures, which leads us to union with God. The roots of Lectio can be found in the Jewish synagogue where the haga, or meditation on the Hebrew Scriptures, is practiced by rabbis and their disciples (Pennington 1998). Origen is given credit for coining the Greek term that in Latin is known as lectio divina.

Praying with lectio divina is a four-step process (Paintner & Wynkoop 2008). Following an

initial reading of a passage of scripture, the first step, called lectio (reading), was to allow a

phrase or word to arise out of the text and to focus on it. The second step, called meditatio

(meditation), was to ponder the words of the sacred text. The spontaneous movement of the will in response to these reflections was the third step, known as oratio (prayer). The fourth step, contemplatio (contemplation), was the practice of resting in God’s silence. Sometimes a fifth step is added to lectio, called operatio , or action. It is the moment when we end our prayer and return to daily life.

When beginning lectio divina, it is important to read the scripture passage out loud slowly at least twice, the first time for familiarity, the second time to enter more deeply into the text. We

241

then try to notice what feelings or images arise. We must allow the Spirit to expand our ability to listen and to open ourselves to a fuller experience of scripture. When we rest in this experience for some time, it may be possible to hear God’s Word speaking to us in this moment.

After a time, as insight deepens, we will be moved to respond and say yes to God. We must

take some time to explore how God is present to us and has called us to look at something in our

circumstances. We may be led to speak from our hearts, write in a journal, or express our

experience through some artistic medium or movement.

There are two very important aspects of lectio divina that we practice in order for our pray experience to be satisfying. The first is contemplation, which is a time for resting in the presence of the One who has spoken to us intimately and personally. We must stop all the busy activities of our lives and take quiet time to be in this moment. The other quality we need to develop is that of deep listening. Deep listening is a process of attuning ourselves to the presence of God.

We cannot be doing several things at a time for this type of prayer to be satisfying. We must stop what we are doing and take the time to be with God, just as we would if we were to have a friend or relative coming to visit. We need to spend quality time with God.

While praying with lectio divina, the ancients identified four senses of scripture: literal, allegorical, moral, and unitive (Pennington 1998). Modern biblical scholars focus primarily on the literal sense of scripture. As we pray with scripture and interiorize its message, we move into the allegorical sense. We begin to realize that the scriptures are about us. The allegorical approach shows us how each scripture passage is a multifaceted message that speaks directly to our hearts and lives. When we begin to live by scripture, we are engaging the moral sense, allowing it to inform, expand, or shift our sense of what is right and good. The moral sense leads

242

us to the unitive level of scripture. This fourth level is reached when we are deeply immersed in

God’s Word. We have assimilated the sacred texts and they have become a part of us.

Listening is the foundation that supports each step of praying lectio divina. To listen deeply,

there needs to be silence and space. God is Word to us, a source of powerful communication

inviting us into a deeper relationship. To hear God’s Word, listening must involve the whole

person. The principle undergirding lectio divina is that God inspires each word that appears in

the text, and that God continues to speak through that word.

The regular practice of lectio divina cultivates in us the ability to listen in a more intentional

way. As we listen to God speak, we are called to be aware of our own patterns of resistance.

Communication is an essential aspect of relationship. Lectio divina invites us to become

aware, to be the listeners we were created to be, and to listen for the sounds of God speaking to

us in new ways (Hall 1988).

We need to be humble. Humility in this sense means to be grounded in our earthiness and

connected to the truth of who we are. We come to talk to God and to develop relationship with

God by opening up our true selves to Him. There is no pretense or pretending. God accepts us as

we are, we must learn to do the same and accept ourselves. God tells us that we are valuable as

we are.

Conversation is a commitment to falling more and more in love with God. The practice of

lectio divina challenges us to let go of our agendas and make room for God to surprise us with

our truth and the truth of others. We commit not only to speak to God, but also to listen to him.

Normal conversation goes both ways and in our desire to develop a relationship with God, we

must both speak and listen.

243

The fundamental stance of the person of faith is to listen. When we practice listening, we become more and more aware of the internal and external things that distract us. We listen with the ear of our heart (Paintner & Wynkoop 2008). The word heart does not simply refer to a physical organ or the seat of our emotions. It also includes other layers of meaning, such as inner understanding, feelings, will, desire, conscience, and the seat of courage.

In lectio divina, we need to learn to:

“Be still, and know that I am God!” (Psalm 46:10)

Solitude focuses on presence. It is often helpful to create a transition ritual to mark a time of prayer and silence. We must pray to the Holy Spirit to enlighten and inspire us.

The practice of lectio cultivates freedom for holiness, leisure, and blessing, and for freedom from compulsive busyness and clutter (Paintner & Wynkoop 2008). The focus of the first step is on reading the text slowly, listening for the word or phrase that is calling to you, trusting that call, sitting with the word that is speaking to you, and letting it begin to touch your heart.

Lectio

The text should be read aloud when doing lectio. Vocalizing the words forces us to slow down and dwell on each phrase instead of skimming over the text to get to the end. The voice of the pages is reflected in your own voice. You may find yourself becoming distracted while reading. If you notice that you have become distracted , gently draw yourself back to the text.

You may find yourself immediately drawn to something and sense a deep resonance with it, a sense that it is addressing you right now. You might be drawn to something but then start to doubt whether it is really God’s invitation, or your own agenda at work. Allow yourself to embrace what emerges and trust what is revealed.

244

Meditation

The next step in the lectio divina process is meditatio (meditation). This is where we move

more deeply into prayer and let it interact with our memories, feelings, and images. To meditate

is to give our full attention to the word or phrase we are repeating, to chew it slowly, and to

allow the full depth of meaning to resonate within and become part of us. Slowing down and

relishing God’s creation with our senses leads us to a wisdom not found when we speed through

our lives. When we meditate, we make space for all of the connections that unfold for us. As we

meditate on the text, it works on us and we can trust that whatever rises up within us is precisely

what we need to hear. Meditation prepares us to move into the third step of lectio divina, where

we respond to the movement of God in us. The silence of meditatio brings us face to face with

ourselves; it is the void in the center of the soul where we meet God (Pennington 1998).

Oratio

The third step of lectio divina is sometimes called oratio, meaning prayer is the response

sparked in us when our hearts have first been touched by God. In scripture, the heart is a

metaphor for the sphere of divine influence; it is the center of our emotional [,] spiritual [,] and

moral lives. Prayer is a response to tasting the reality of things (Hall 1988). We begin to see what

really is, rather than what we expect to see. Prayer is kind of a corrective lens that does away

with the distorted view of reality, which for some reason seems to be the normal vision, and

enables us to see what is as it really is.

We can never enter into the fullness of prayer if we approach meditation as an intellectual

enterprise. Prayer is about an encounter with the sacred dimension of reality. It is necessary to

experience the point where we begin to say a full yes to God’s work within us. Oratio is an

245

opportunity to recognize what is flowing within our hearts. Saying yes to all that we feel is a continuous prayer of trust in a God who is working within us.

Lectio divina is not a set of techniques to be mastered or tools to be acquired. We surrender

our barriers to intimacy with God; we receive God’s unfolding grace and love. The heart of

lectio divina is a gradual process of moving more and more deeply into our desires and God’s

desires for us until we recognize that our deepest desires have been placed there by God. Lectio

divina opens us to a holy rhythm of life where our whole being is drawn down through deeper

and deeper layers. Lectio divina is about creating space for God to work.

Contemplation

Contemplation is a long, loving look at the real. Contemplation can be considered long

because it takes time to enter a contemplative space. Contemplation requires love rooted in One

who is the ground of love and the ground of our being. Contemplation means cultivating a way

of being present to God in a loving and unhurried way. Contemplation is sometimes described as

wordless prayer. Contemplation is fundamentally an awareness of the presence of God in our

lives. Contemplative awareness opens our hearts to see something of God that we would not see

otherwise. Contemplative prayer is unitive; it closes the gap between us and God.

In lectio divina, there are two primary paths of prayer. The first path corresponds to oratio.

This is called kataphatic prayer. It is known as the path of images. This path is the primary path

of artists and poets, who reveal the sacred through icons and music, poetry, and dance.

The second form of prayer corresponds to contemplatio. Apophatic prayer is known as the

path of unknowing. We let go of our dependence on thoughts, words, and images. We honor God

as one who is greater than anything we can imagine. Prayer is really nothing more than coming

246

into greater consciousness of what already dwells within us and within every person and creature

(Paintner & Wynkoop 2008). The fruit of contemplative prayer is inner peace, quiet, and joy.

False Self

Most of us live our lives predominantly under the influence of the false self. The false self is

the ego self that distorts our self-image by either inflating or deflating us (Paintner & Wynkoop

2008). The false self is the part of us that holds on too tightly to anything other than God or that

puts God in a comfortable box. As we surrender our false selves to God through contemplation,

our hearts become aligned with God’s desires and the true self in all its beauty is revealed to us.

New Vision

Contemplation joins us to the One who dwells within, and enables us to see the world with

God’s eyes. The soul that is united with God sees the world with God’s eyes. A true

contemplative spirituality seeks to enter more fully into the depths of reality by resting in God’s

presence while God works in the soul.

Centering Prayer

Centering prayer was developed from a practice described in the anonymous 14 th century

contemplative classic, The Cloud of Unknowing . Centering prayer is a method designed to

facilitate the development of contemplative prayer by preparing our faculties to receive this gift.

Centering prayer involves trusting and resting in God, without thought or focus on anything. It is

a prayer of silence.

Scripture Study Prayer and Living

247

We believe scripture is God’s way of communicating with us, shaping us, and informing us.

Lectio divina, for the monastic, involved the whole person; it began with the head, but always

ended with the work of the heart. To understand the Scriptures is to live them. The purpose of

lectio divina was an encounter with God that would lead to a new way of being in the world. As

we listen for God’s invitation in the text, we grow more deeply aware of what God is demanding

of our lives.

Shortened Lectio for Busy Days

This lectio divina is designed for those who want spiritual nourishment and have limited time. The number of minutes or words does not measure prayer. Quality is the goal rather than quantity.

Preparation for lectio divina may begin with an intention or a desire. Then choose a short scripture verse that you would like to work with. Your lectio divina may be a moment of reading, reflecting, or praying, or a combination of these practices. As you meditate on the text, focus on the feelings or insights that are meaningful.

Whenever you have a chance during the day, revisit the word, image, or emotion that spoke to your heart earlier. Remember that God’s presence is always with you. Try to notice that presence as you go through your day.

At the end of the day, reflect on how this lectio divina befriended you. Spend a short amount of time praying with your lectio divina experience. Express your gratitude to God, or simply rest in God’s presence. Remember to use the gift of all your senses in praying lectio and to rest in your encounter with God.

Journaling

248

We can express our prayer in an outward form through journaling and the arts. The practice

of writing in a journal connects us to the traditions of confession, meditation, praise, and lament

(Pennington 1998). Journals are a safe space to explore what is happening inside of us. It

provides a way for us to explore our relationship with God and an opportunity to express our

response to God. Journaling can provide a map for listening deeply to God’s guidance.

A regular practice of lectio divina and journaling can be a path toward transformation that leads to a new attitude and new life. Journaling gives us a consistent way to experience God’s presence and to record moments of grace along the way. Journaling provides us with an opportunity to express ourselves in our own unique way and to bring the whole of who we truly are before God. The journal can be a record of the ways God has moved you and spoken to you.

The journal is a record of the ways God has led you and touched you. Writing in a journal is an act of faith: It shows we believe that God is speaking to us and working in our lives all the time.

The Value of Making Art

We live at a time when our capacity for imagining is being thwarted by television programs, video games, and the constant draw of the Internet that encourages us to tune out life. These distractions teach us to become passive consumers rather than active imaginers (Paintner &

Wynkoop 2008).

Making art is an opportunity to engage our imaginations and develop the gift of imagining.

Creativity and the world of the imagination are vehicles for God’s revelation to us. When we are

creative we are participating in that revelation.

Engaging in creative acts is an energizing activity. The experience of being fully present has

been described as being in an altered state of awareness where we lose track of time. We can

249

engage in creative expression with paint, markers, collage, icons, poetry, movement, words, or sound.

The Transformational Value of Lectio

Practicing lectio divina regularly can infuse our daily life with an awareness of the

sacredness of all things. Through the practice of listening, we develop a deeper level of

awareness. We become more conscious of God’s presence in all things and are able to more

readily receive the gift of that presence in our everyday lives. When we taste life, our hearts

respond and we express our growth in the way we live our lives.

Prayer slowly becomes woven into all we do. The contemplative is one who sees the holy in

all of creation. Prayer becomes less about perfect performance and more about the quality of our

everyday lives. In the monastic tradition, there is a profound recognition that a prayerful life is

possible only for those who have made their hearts vulnerable, as they bring their whole hearts to

God (Hall 1988).

We are invited to live with a heart that yearns for life, a heart that desires God, and a heart that delights in the voice of God. The invitation is always there even if it is difficult for us to respond. As we recognize God’s tremendous love for us, we grow in our love for others.

The contemplative journey usually begins with an experience of compunction. Compunction

of the heart essentially means we have been stung by the truth; it has shaken us out of our

complacency and moved us toward action (Paintner & Wynkoop 2008). We are freed from self-

delusion and deception.

Purity of heart is the result of a contemplative attitude, which seeks to live a simplified,

integrated, and harmonious life of interior freedom. We can no longer limit our love simply to

our self and those closest to us, but we grow in love for others and for all of creation.

250

Grateful Living and Lectio

When we live out of an awareness of our union with God and others, we live a life full of

gratitude. Our gratitude deepens as we develop an appreciative eye. Scripture emphasizes the

importance of gratitude and shows us the way to live our thankfulness. An unconditionally

positive attitude moves us toward more positive experiences in life. The practice of lectio divina

not only changes our lives, it also influences the lives of others. As we are fed in love, we can

feed others. True contemplation inevitably creates a social consciousness.

Holy Leisure

Contemplation invites us to remember that being comes before doing; it shows us that the quality of our doing for God is tied to the quality of our being with God. Holy leisure means stepping back from our busy lives and reflecting on the meaning behind our actions.

Lectio Divina with Life Experience

Another sacred text we might consider praying with is our life experience. Each moment of

our lives is ripe with meaning and possibility, yet we often only see this when we take time to

reflect. When we experience our lives as vessels of holiness, we come to appreciate how God

delights in us and the gifts we offer to the world (Paintner & Wynkoop 2008).

251

Conclusion

Lectio divina is used as a means of study, a prayer experience, and a way of living. All forms of lectio bring us into a direct encounter with God’s Word and have the potential to lead us to a more intimate relationship with God and life. Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

252

The workshop master will explain the activity.

Write Your Own Psalm

One of the most memorable expressions of faith in the Old Testament is Psalm 23. This psalm contains two powerful images of God’s Care:

1. God is Shepherd; the psalmist is one of God’s Sheep.

2. God is Host; the psalmist is God’s guest.

Choose EITHER of the following, and be as creative as possible: 1. Pick two images that describe God’s care for you. List under each an image of the reasons for your trust in God. For each image, include your experience of God’s activity in the past and your hopes for the future. Then write your psalm in poetic form.

2. Put yourself in a crisis situation. Describe your situation and what you want/expect God to do for you. Include images of God that offer you hope for your troubles. Give reasons you have for expecting God to act on your behalf. What will your response be if/when God does answer your prayer? Then write your psalm in poetic form.

Let’s praise God for: ______

Let’s thank God for: ______

Let’s ask God for: ______

Let’s remember when God answered prayer by: ______

253

Let us express hope and confidence about: ______

Prayer for a Full Life

Raw material for prayer: health self-image grades feelings goals God poverty racial equality pollution beauty music weight relationships money successes confusion church hunger religious tolerance technology balance of nature athletics peace of mind self-discipline sexuality failures job country/world disease abortion freedom human intelligence literature

254

Song Before Lunch

“Here I Am to Worship”

Words and Music by Tim Hughes

Lunch-in the Dining Room

There will be a separate dining room set up for all eating activities.

264

Spirituality Workshop Two Theme: “Who do you say that I am?” Day Two: Afternoon

Song-(To bring the participants back to the retreat)

“Here I Am to Worship”

Words and Music by Tim Hughes

Scripture Reading-(Dramatic Reading)

Mark 12:28-34 (New International Version)

The Greatest Commandment

28 One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked him, “Of all the commandments, which is the most important?”

29 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel, the Lord our God, the Lord is one. 30 Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.”

32 “Well said, teacher,” the man replied. “You are right in saying that God is one and there is no other but him. 33 To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.”

34 When Jesus saw that he had answered wisely, he said to him, “You are not far from the kingdom of God.” And from then on no one dared ask him any more questions.

Prayer-(The master of ceremonies will lead the prayer.)

Psalm 63 (New International Version)

A psalm of David. When he was in the Desert of Judah.

1O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you,

265

in a dry and weary land where there is no water.

All: O God, my soul thirsts for you.

2I have seen you in the sanctuary and beheld your power and your glory.

All: O God, my soul thirsts for you.

3Because your love is better than life, my lips will glorify you.

All: O God, my soul thirsts for you.

4I will praise you as long as I live, and in your name I will lift up my hands.

All: O God, my soul thirsts for you.

5My soul will be satisfied as with the richest of foods; with singing lips my mouth will praise you.

All: O God, my soul thirsts for you.

6On my bed I remember you; I think of you through the watches of the night.

All: O God, my soul thirsts for you.

7Because you are my help, I sing in the shadow of your wings.

All: O God, my soul thirsts for you. 8My soul clings to you; your right hand upholds me.

All: O God, my soul thirsts for you.

9They who seek my life will be destroyed; they will go down to the depths of the earth.

All: O God, my soul thirsts for you.

10 They will be given over to the sword and become food for jackals.

266

All: O God, my soul thirsts for you.

11 But the king will rejoice in God; all who swear by God’s name will praise him, while the mouths of liars will be silenced.

All: O God, my soul thirsts for you.

Sharing the Workshop Experience-Write Your Own Psalm

267

The master of ceremonies will introduce the speaker and the topic.

Fifth Keynote: Experiencing God’s Presence and His Word through Praying with the Psalms Using Lectio Divina

I. The Process of Lectio Divina and the Psalms

A powerful movement of spiritual renewal is taking place in the church today as Christians

increasingly turn to the Psalms for their personal prayer (Endres & Liebert 2001). We discover

the Psalms as a school of spirituality that invites us to pray with the imagination, integrating in

our prayer all our passions and emotions, including anger, and allowing prayer to become an

experience of wisdom and universal communion.

Combining the Psalms with the very ancient art practiced at one time by all Christians known

as lectio divina (divine reading), a slow, contemplative form of praying, enables the Psalms to

become a means of union with God. This ancient practice has been kept alive in the Christian

monastic tradition (Gross-Diaz 1997).

Time set aside in a special way for lectio divina enables us to discover in our daily life an

underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more

of ourselves and our relationships to the Father, and to accept the embrace that God is

continuously extending to us in the person of his son, Jesus Christ.

1. Lectio: Reading/Listening

The art of lectio divina begins with cultivating the ability to listen deeply, to hear with the ear

of our hearts as St. Benedict encourages us in the Prologue to the Rule. The simple act of reading

the Psalms unites the heart and mind to God. Union with God in the Word progressively

transforms the way we think and the way we love into the image of Jesus Christ. The Word of

268

God, working on us as we read the Psalms, purifies our heart, enlightens our mind, heals our wounds, and strengthens our will (Endres & Liebert 2001).

When we read the Psalms, we should try to imitate David as he expresses various feelings to

God. We should allow ourselves to become women and men who are able to listen for the still,

small voice of God (I Kings 19:12), the faint murmuring sound that is God’s word for us, God’s

voice touching our hearts. This gentle listening is an attunement to the presence of God in that

special part of God’s Word, which is expressed in the Psalms.

The cry of the Psalms to ancient Israel was the joy-filled command to listen to God. In lectio

divina, we too heed that command and turn to the Psalms, knowing that we must listen to the

voice of God, which often speaks very softly. In order to hear someone speaking softly, we must

learn to be silent. We must learn to love silence. If we are constantly speaking or if we are

surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore,

requires that we first quiet down in order to hear God’s word to us. This is the first step of lectio

divina, appropriately called lectio (reading).

The reading or listening that is the first step in lectio divina is very different from the speed-

reading that modern Christians apply to newspapers, books, and even the Bible. Lectio is

reverential listening—listening both in a spirit of silence and of awe. We are listening for the

still, small voice of God that will speak to us personally—not loudly, but intimately. We must

remember to read with an open and changeable mind and a vulnerable heart, emptying ours and

allowing a space for God to enter.

In lectio, we read slowly and attentively, gently listening for a word or phrase that is God’s

word for us this day. Identify the feelings that set the tone for the psalm. Whether we feel

269

abandoned, desolate, sorrowful, joyous, grateful, or secure, we can find a psalm that will not only incorporate what we feel, but also give us the words to express those feelings to God.

It is often helpful to memorize or write down the psalm or a few words from the psalm that resonate within us. This can become your favorite prayer or favorite verse of the day. Carry these texts and reread them repeatedly during the day. Put them in your shirt pocket or your purse.

Leave them on the passenger seat of your car. Tape that important psalm to the mirror in the bathroom or the refrigerator door. Put it somewhere that it will be noticed throughout your day.

2. Meditatio: Meditation

Once we have found a word or a passage in the Psalms that speaks to us in a personal way,

we must take it in and ruminate on it. The image of the ruminant animal quietly chewing its cud

was used in antiquity as a symbol of the Christian pondering the Word of God (De Verteuil

2000). Today, these images are a reminder that we must take in the word; that is, memorize it,

and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our

memories, our desires. This is the second step or stage in lectio divina—meditatio. Through

meditatio we allow God’s word to become His word for us, a word that touches us and affects us

at our deepest levels.

Two kinds of meditation must be distinguished: discursive and contemplative (Gross-Diaz

1997). Discursive meditation refers to the activity of thinking about connections and implications

of the Scripture text. In discursive meditation of the Psalms, we ruminate, compare, apply,

analyze, question, and study the text. Discursive meditation is a very busy mental engagement

with the text.

Contemplative meditation refers to the activity of repeating the same words of the psalm

repeatedly. In this contemplative form of meditation, one focuses exclusively on the words and

270

meanings of the sacred text and avoids the distraction of thinking about connections or applications of the text. Whereas discursive meditation is an active conversation with the text, contemplative meditation is a simple, attentive, sustained reception of the text. This is what is meant by meditation as method in lectio divina (Gross-Diaz 1997).

God is light and healing for the soul. Each soul has its own particular darkness and wounds.

God applies the light of revelation and the medicine of the psalm to each person according to his or her needs. In lectio divina, we experience that action of the Holy Spirit as a felt attraction for a certain text. The divine visitation causes certain verses of the Psalms to strike us powerfully as particularly beautiful, or comforting, or inspiring, or illuminating. When this happens, we should stop our reading (or discursive meditation) and focus our attention upon the text that God has made special. We should read, memorize, and repeat by heart these words of the psalm. Repeat the same words over and over, just listening and enjoying their meaning. Repeat them slowly and attentively over and over. Close your eyes if you like and just repeat the words of God. Repeat them as long as you desire. As long as it is a spiritual pleasure or comfort, as long as the verse attracts you, repeat it over and over, slowly and deliberately. Stop when you no longer sense the attraction, when you become bored or the repetition seems monotonous. At that point, stop contemplative meditation and return to your reading.

The documented experience of Christians shows that God the Holy Spirit prescribes particular psalms for meditation to meet the personal spiritual needs of the individual at the time

(Gross-Diaz 1997). The psalms we choose will change with the needs and the times. For example, a person suffering from an unhealthy sense of shame and guilt was reading Psalm 130.

Suddenly, these words jumped off the page: “ 4But with you there is forgiveness; therefore you

are feared.” For that person, at that time, this verse was healing and light. By repeating the same

271

words over and over, a sense of personal worthlessness was replaced by a delightful awareness of being precious to God and beloved, even to the point of Christ dying for them.

3. Oratio: Prayer

The third step in lectio divina is oratio (prayer). This prayer is understood as dialogue with

God; that is, as loving conversation with the One who has invited us into His embrace. God

invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to

gently recite over them the healing word or phrase He has given us in our lectio and meditatio

(De Verteuil 2000). In this oratio, we allow our real selves to be touched and changed by the

word of God.

In reading and meditation, we are chiefly engaged in receiving the Word. Once received, the

Word of God, like seed, causes us to bring forth fruit. The received Word evokes responses in

the heart of joy, gratitude, wonder, praise, and love. The Word makes our minds fruitful with

new insights, understanding, and clarity, as well as causing difficulty in understanding,

confusion, and uncertainty about the meaning of the Word for our lives. Our lectio divina

becomes biblical prayer when we address all these responses of heart and mind to God.

Our biblical prayer will arise in our hearts spontaneously. It is not a planned activity. The

Holy Spirit inspires it in our hearts in the moment. As you practice lectio divina, bring with you

to God all of the concerns of your current experience of life. If you do, you will find yourself

inspired by the words you read to talk to God. You will feel impelled to cry out to God in appeal

for the healing you need or the healing that is needed for a beloved friend. If someone you love

dies, you will cry out to God, “Why! Why did You not heal my friend the way You healed these

people!” Indeed, the words of psalms themselves will bring to your mind the hopes, sorrows,

joys, successes, victories, and the failures you experience in life. All of these things you will

272

bring to God in spontaneous prayer. You will lament, petition, intercede, complain, and give thanks. Sometimes your prayer will express the delight God gives you. Sometimes you will wrestle with God as with an enemy assailant when God allows the dark night of suffering to come upon you.

Express every good desire and every loving feeling in prayer. However, you must be open,

honest, and transparent in your prayer. It is therefore necessary for you to express your negative

responses to the Psalms: your disappointment, confusion, disagreement, sadness, hurt, and anger

toward God. Do not fake or pretend good, pious, and reverent thoughts and feelings. If you have

anger toward God, express it boldly to God. God wants your honest anger rather than your

feigned reverence. If you are angry, it is because you are hurt, and God most deeply cares about

your hurt. Our negative responses, whether of intellect or heart, to God’s Word, will be healed, if

we bring them to God in prayer. They will remain unresolved if we hide them from ourselves

and from God.

Imitate David in the words and feelings you come upon in your lectio. Pray in the words,

mood, and spirit, that you find in persons who pray in the Psalms. Above all, make these prayers

your own prayers. Use the Psalms as examples or models for composing your own personal

prayers.

4. Contemplatio: Contemplation

Finally, we simply rest in the presence of the One who has used His word as a means of

inviting us to accept His transforming embrace (Endres & Liebert 2001). No one who has ever

been in love needs to be reminded that there are moments in loving relationships when words are

unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of

the One who loves us has a name in the Christian tradition—contemplatio, or contemplation.

273

Once again we practice silence, letting go of our own words, this time simply enjoying the experience of being in the presence of God.

Here is an example from everyday life that provides an analogy by which we can understand what biblical contemplation is like (Endres & Liebert). When a person, perhaps driving a car at dawn, first notices the striking beauty of the aurora, he or she spends a short instant in delightful,

lovingly appreciative awareness before any thoughts or words are formed. The person first sees

the light and colors with the eyes and senses the beautiful sunrise with the spirit. After that

wordless and thoughtless intuition, he or she begins to translate the experience into conventional

thoughts and words. This is how it is with the experience of contemplation during lectio divina.

Jesus promised to come and manifest Himself to us. Among the many ways He comes and

shows Himself to us is the experience of contemplation in lectio divina. While you are engaged

in lectio, the Lord comes at unexpected times and in ways previously unknown. This visitation

by the Lord is given to all of God’s children who are living in grace, not just to a few elite saints.

The following are signs in which you may recognize the gift of biblical contemplation. As you

approach the Psalms or as you are reading it, suddenly you are filled with a powerful impression

of the presence of the Lord (Endres & Liebert 2001). You feel filled within and surrounded

without by His presence and His love. A sense of warmth ceases the heart. The mind is filled

with awareness of His presence. Your heart senses the loving Lord and you are filled with joy.

When the visitation comes, pause in your reading. It is not time to read about the mysteries of

God. It is time to gaze upon them with the eyes of the heart. The spiritual sun has risen in your

heart. You know the Lord. There is nothing else to do now, but reciprocate, by giving yourself in

love to the One who is giving Himself to you in love. At this time of contemplation, you serve

God best by simply enjoying God who is enjoying you. Your attention is being attracted by the

274

goodness and beauty of the love, God Himself, who is warming your heart and enlightening your mind with this gracious presence.

This contemplation is not trancelike. You are not carried out of your senses. You do not lose the use of your faculties. You do not go unconscious in any blackout. You do not see things with your physical eyes or hear things with your ears. You are simply fully engaged in an act of most keen and exclusive attention full of love to the divine beloved who is manifesting Himself to you

(Endres & Liebert 2001).

You should remain attentive to the visitor as long as the visitation lasts. It might last a few minutes or much longer. It might not disappear all at once, but recede slowly like an ocean tide.

In that case, you cannot pinpoint the exact moment when it began or ended. Sometimes it takes hours or days to wane.

Receive the visitation(s) with gratitude and joy. Live them to the fullest. However, do not cling to them when they are over. Do not try to produce them when they are not present. Leave all the initiative to God. Your part is to respond in grateful, celebratory, loving attention. When

He comes, it is best for you that He comes then. When He leaves, it is best for you that He leaves then. He alone knows when it is best for you that He should come and leave.

These visitations are among the greatest gifts of God to His children. We should desire them,

pray for them, and receive them with joy. However, we must be detached from them. The danger

is that we may love this gift of God more than we love the will of God. Therefore, we should

give ourselves over entirely to the work of Christian living. At lectio divina, we should dedicate

ourselves to reading, meditation, and prayer. As for contemplation, we will allow God to decide

when and how to give it to us.

275

After a period of contemplation ends, we will return to our practice of lectio divina.

Remember, the gift we celebrate consciously in contemplation is fully ours always and

everywhere. We are just as fully united to God in the substance of our spirit when we read,

meditate, and pray as we are united to Him in our consciousness when we contemplate.

“Reading, Meditation, and Prayer are methods placed within our control by grace.

Contemplation is a Divine Visitation that interrupts our method and control.”

—William Wilson

II. The Underlying Rhythm of Lectio Divina

If we are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past, the words action (or practice, from the Greek praktikos ) and contemplation did not describe different kinds of

Christians engaging (or not engaging) in different forms of prayer. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation between spiritual “activity” with regard to God and receptivity (Gross-Diaz 1997).

In ancient times, practice or spiritual activity referred to our active cooperation with God’s grace in rooting out vices and allowing virtues to flourish. The direction of spiritual activity was not outward, but inward, down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God’s image. The active life is thus coming to see who we truly are and allowing ourselves to be re-made into what God intends us to become.

At intervals, the Lord invites us to cease from speaking so that we can simply rest in his embrace.

276

In the early monastic tradition, contemplation was understood in two ways (De Verteuil

2000). First was theoria physike , the contemplation of God in creation, God in “the many.”

Second was theologia , the contemplation of God in Himself without images or words, God as

“The One.” From this perspective, lectio divina serves as a training ground for the contemplation of God in His creation.

In contemplation, we cease from interior spiritual doing and learn simply to be; that is, to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God’s presence, an experience that naturally alternates with our spiritual practice.

In ancient times, contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God’s recurring gift. At intervals, the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation. Lectio divina teaches us to savor and delight in all the different flavors of God’s presence, whether they are active or receptive modes of experiencing Him.

How different this ancient understanding is from our modern approach. Instead of recognizing that we all gently oscillate between spiritual activity and receptivity, between practice and contemplation, today we tend to set contemplation before ourselves as a goal, something we imagine we can achieve through some spiritual technique (Endres & Liebert). We must be willing to sacrifice our goal-oriented approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His

Word. The amount of time we spend in any aspect of lectio divina, whether it is rumination or

277

contemplation, depends on God’s Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God’s presence, whether they are active or receptive modes of experiencing Him.

In lectio divina, we offer ourselves to God, and we are people in motion. In ancient times, this inner spiritual motion was described as a helix, an ascending spiral. Viewed in only two dimensions, it appears as a circular motion back and forth; seen with the added dimension of time, it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God

(Gross-Diaz 1997). The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way, the steps or stages of lectio divina represent an oscillation between these spiritual poles. In lectio divina, we recognize our underlying spiritual rhythm and discover many different ways of experiencing God’s presence, many different ways of praying.

III. The Practice of Lectio Divina with the Psalms

Choose a psalm that you wish to pray. Choose a psalm that reflects what you are feeling: happiness, gratitude, sorrowful, abandoned, etc. It makes no difference which psalm you choose, as long as you have no set goal of covering a certain amount of text. The amount of text covered is in God’s hands, not yours.

Place yourself in a comfortable position and allow yourself to become silent. Use whatever method is best for you and allow yourself to enjoy silence for a few moments. Then turn to the psalm and read it slowly, gently. Savor each portion of the reading, constantly listening for the

“still, small voice” of a word or phrase that somehow says, “I am for you today.” Do not expect lightning or ecstasies. In lectio divina, God is teaching us to listen to Him, to seek Him in

278

silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.

Next, take a word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories, and ideas. Do not be afraid of distractions. Memories or thoughts are simply parts of yourself, which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.

Then, speak to God. Whether you use words, ideas, images, or all three is not important.

Interact with God as you would with one who you know loves and accepts you. In addition, give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the beloved that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on

His word has awakened. Give to God what you have found within your heart.

Finally, simply rest in God’s embrace. In addition, when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.

Sometimes in lectio divina, one will return several times to the psalm, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times, only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one’s lectio divina as if one were

279

performing or seeking some goal; lectio divina has no goal other than that of being in the presence of God by praying the Psalms.

In lectio divina, we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His beloved family, called to give all of our memories, our hopes, and our dreams to

Christ.

Break

280

The workshop master will explain this activity.

Workshop: Journaling—Practicing Lectio Divina

Find a psalm that describes what you are feeling.

For example: Sorrow for Sins

A good example of a sorrowful psalm is Psalm 51. You may choose this psalm or any of the other sorrowful psalms.

Psalm 51

A psalm of David, when the prophet Nathan came to him after David had committed adultery with Bathsheba.

1 Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. 2 Wash away all my iniquity and cleanse me from my sin. 3 For I know my transgressions, and my sin is always before me. 4 Against you, you only, have I sinned and done what is evil in your sight, so that you are proved right when you speak and justified when you judge. 5 Surely I was sinful at birth, sinful from the time my mother conceived me. 6 Surely you desire truth in the inner parts; you teach me wisdom in the inmost place. 7 Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. 8 Let me hear joy and gladness; let the bones you have crushed rejoice. 9 Hide your face from my sins and blot out all my iniquity. 10 Create in me a pure heart, O God, and renew a steadfast spirit within me. 11 Do not cast me from your presence or take your Holy Spirit from me.

281

12 Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. 13 Then I will teach transgressors your ways, and sinners will turn back to you. 14 Save me from bloodguilt, O God, the God who saves me, and my tongue will sing of your righteousness. 15 O Lord, open my lips, and my mouth will declare your praise. 16 You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. 17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise. 18 In your good pleasure make Zion prosper; build up the walls of Jerusalem. 19 Then there will be righteous sacrifices, whole burnt offerings to delight you; then bulls will be offered on your altar.

Use the technique of lectio divina to pray with your psalms.

Then, write down your feelings.

Sharing the Workshop Experience

Closing Announcements-(Master of Ceremony) Workshop Evaluation (see Appendix I) Brief discussion about continuing the spiritual journey Closing Banquet Transportation Announcement of future retreats Thanks to the speakers and to the participants.

282

Scripture Reading (Dramatic Reading)

2 Corinthians 1:3-11 (New International Version)

The God of All Comfort

3Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, 4who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God. 5For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows. 6If we are distressed, it is for your comfort and salvation; if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer. 7And our hope for you is firm, because we know that just as you share in our sufferings, so also you share in our comfort.

8We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life. 9Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead. 10 He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, 11 as you help us by your prayers. Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many.

Prayer-(The master of ceremonies will lead the prayer.)

Jesus, Help Me!

In every need let me come to You with humble trust, saying,

All: Jesus, help me!

In all my doubts, perplexities, and temptations,

All: Jesus, help me!

In hours of loneliness, weariness, and trials,

All: Jesus, help me!

In the failure of my plans and hopes; in disappointments, troubles, and sorrows,

All: Jesus, help me!

When my heart is cast down by failure, at seeing no good come from my efforts,

All: Jesus, help me!

283

When others fail me, and Your grace alone can assist me,

All: Jesus, help me!

When I throw myself on Your tender love as Father and Savior,

All: Jesus, help me!

When I feel impatient, and my cross irritates me,

All: Jesus, help me!

When sickness and loneliness overcome me,

All: Jesus, help me!

Always, in weakness, falls, and shortcomings of every kind,

All: Jesus, help me!

Song

“Here I Am to Worship”

Words and Music by Tim Hughes

Banquet-Held in the Dining Room

End of Second Day

284

Retreat Three

Day One

Schedule Theme: "The Message has not changed: Tell them that I love them."

7:30 AM Registration and Continental Breakfast

8:00 AM Opening Ritual-Entering the Sacred Space Scripture Reading-John 21 Prayer-A Prayer for Love Song-Open the Eyes of My Heart

8:30 AM Welcome, Introduction and Announcements Remember, Christian Spirituality is about Jesus.

9:00 AM Ice Breaker Activity-Two Truths And A Lie

9:30 AM First Keynote-HAVE WE LOST THE MESSAGE? Let us re-examine the Message?

10:30 AM Questions/Discussion

10:45 AM Break

11:00 AM Workshop-Journaling-The "Spiritual Rules" of your life.

11:30 AM Share your "Rules" with others-Group Discussion

Song before Lunch-Open the Eyes of My Heart

12:00 NOON Lunch-There is a separate dining area.

1:15 PM Song-Open the Eyes of My Heart Scripture Reading-John 15 Prayer-A Beautiful Prayer

1:30 PM Second Keynote-DO WE WALK THE JOURNEY ALONE? The importance of Jesus and community in our journey.

285

Day One

Schedule Theme: "The Message has not changed: Tell them that I love them."

2:30 PM Questions/Discussion

3:00 PM Break

3:15 PM Workshop-Journaling-Community Outreach. How do we Evangelize to each other?

4:15 PM Sharing the Workshop Experience

Free Time or a talk about resources to enhance your 4:45 PM spirituality.

6:00 PM Dinner

7:00 PM Third Keynote-What do they say about my teachings? Does the 1 st century message apply to a 21 st century audience.

7:45 PM Questions/Discussion

8:15 PM Scripture Reading-Philippians 2 Prayer-Psalm 100 Song-Open the Eyes of My Heart

8:30 PM Social Time with Snacks and Beverages

9:00 PM Day Ends

286

Day Two Schedule Theme: "The Message has not changed: Tell them that I love them."

7:30 AM Continental Breakfast

8:00 AM Entering the Sacred Space Scripture Reading-John 13:1-17 Prayer-Psalm 118 Song-Open the Eyes of My Heart

8:30 AM Announcements

9:00 AM Fourth Keynote-DO YOU KNOW WHERE YOU ARE? The Importance of Spiritual Direction.

10:00 AM Questions/Discussions

10:30 AM Break

10:45 AM Workshop-Spiritual Health Assessment Group Discussion

Song before Lunch-Open the Eyes of My Heart

12:00 NOON Lunch

1:15 PM Song-Open the Eyes of My Heart Scripture Reading-John 6:25-40 Prayer-A Prayer of Love

1:30 PM Fifth Keynote-WELL, ARE WE THERE YET? The Spiritual Journey Continues.

2:30 PM Questions/Discussion

3:00 PM Break

287

Day Two Schedule Theme: "The Message has not changed: Tell them that I love them."

3:15 PM Workshop-Journaling What does God want you to do with your life? Journal your responses.

4:15 PM Closing-Evaluation Reading-John 14:1-14 Prayer-Closing Prayer of the Retreat Song-Open the Eyes of My Heart

5:15 PM Banquet

6:30 PM End of Second Day

288

Spirituality Workshop Three Theme: "The Message has not changed: Tell them that I love them." Morning Day One

The retreat will begin with:

Creating the Sacred Space (Several people from the hospitality group will lead this part of the retreat.)

Welcome this new day. Stretch your arms toward the sky, inhaling deeply your hopes for this day, exhaling whatever anxieties you wish to put aside. After repeating this several times, the music will play "Blessed be Your Name".

Everyone Sings.

Song: Christ has no Body now but yours.

St. Teresa of Avila Prayer (lyrics) John Michael Talbot (Music)

Then the room will be darkened. We will sit for a few minutes in silence with hands open on

your lap, receptive to God's leading.

Breathe in welcome.

Breathe out suspicion.

Repeat this several times.

Prayerfully ponder and review the distractions or obstacles that may be blocking you from

receiving this retreat fully.

Pass these over to God's loving care.

289

Sit for a few minutes in silence and offer a prayer asking for God's blessing on you during the retreat.

The lights come up.

The Scripture reading begins.

290

Opening Ritual (Dramatic Reading)

John 21 (New International Version)

Jesus and the Miraculous Catch of Fish

1Afterward Jesus appeared again to his disciples, by the Sea of Tiberias. It happened this way: 2Simon Peter, Thomas (called Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were together. 3"I'm going out to fish," Simon Peter told them, and they said, "We'll go with you." So they went out and got into the boat, but that night they caught nothing.

4Early in the morning, Jesus stood on the shore, but the disciples did not realize that it was Jesus.

5He called out to them, "Friends, haven't you any fish?" "No," they answered.

6He said, "Throw your net on the right side of the boat and you will find some." When they did, they were unable to haul the net in because of the large number of fish.

7Then the disciple whom Jesus loved said to Peter, "It is the Lord!" As soon as Simon Peter heard him say, "It is the Lord," he wrapped his outer garment around him (for he had taken it off) and jumped into the water. 8The other disciples followed in the boat, towing the net full of fish, for they were not far from shore, about a hundred yards ] 9When they landed, they saw a fire of burning coals there with fish on it, and some bread.

10 Jesus said to them, "Bring some of the fish you have just caught."

11 Simon Peter climbed aboard and dragged the net ashore. It was full of large fish, 153, but even with so many the net was not torn. 12 Jesus said to them, "Come and have breakfast." None of the disciples dared ask him, "Who are you?" They knew it was the Lord. 13 Jesus came, took the bread and gave it to them, and did the same with the fish. 14 This was now the third time Jesus appeared to his disciples after he was raised from the dead.

Jesus Reinstates Peter

15 When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you truly love me more than these?" "Yes, Lord," he said, "you know that I love you." Jesus said, "Feed my lambs."

16 Again Jesus said, "Simon son of John, do you truly love me?" He answered, "Yes, Lord, you know that I love you." Jesus said, "Take care of my sheep."

291

17 The third time he said to him, "Simon son of John, do you love me?" Peter was hurt because Jesus asked him the third time, "Do you love me?" He said, "Lord, you know all things; you know that I love you."

Jesus said, "Feed my sheep. 18 I tell you the truth, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go." 19 Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, "Follow me!"

24 This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.

25 Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.

Prayer-(Led by the master of ceremonies.)

A PRAYER FOR LOVE

Teach me to love, Lord, as You love, Make it unconditional, honest, and kind, To ask nothing back in return, Lord, To encompass the whole of mankind.

May I offer my love without speaking, May it radiate as it shines forth from me, May it be seen in my face and my eyes, Lord, May it be simple, sincere, and shame free.

Show me how to forgive, Lord, as You do, To not burden another with guilt, To not play the role of the martyr, To be a rock on which trust may be built.

292

Make my love for others be greater by far Than any love that is offered to me, Led by the Spirit, Inspired of God, As forgiving as Jesus...and free.

by Virginia (Ginny) Ellis

Song Open the Eyes of My Heart Words and Music by Paul Baloche

293

Welcome, Introduction and Announcements

The master of ceremony for the retreat will handle the welcome, introductions and any announcements. There will be a brief description of the activities for the next two days. The keynote speakers will be introduced and the workshops will be outlined.

Introductory Presentation by the Master of Ceremony Remember, Christianity is about Jesus

"Did not our hearts burn within us while he talked to us on the road, while he opened to us the scriptures?" Luke 24:32

We all seek to acquire an understanding of who we are and why we are here. In the search for this knowledge, some will study the past and dig for remnants of ancient civilizations in the ground. Some will study books on psychology and philosophy. Some will study history in order to discover whether our past can give us an understanding the present. We are looking to discover the source of our being and we are looking to somehow connect with that source.

The spiritual quest is not just one of many things we attempt to accomplish in our lives. It is our life. As Christians, the goal of that spiritual quest, is Jesus Christ. In the spiritual life, a commitment is made to follow Jesus and that commitment encompasses our entire being. It is not a decision that we make once and leave the rest to chance. When we decide to follow Jesus, it is a decision we renew every day of our lives.

294

The beginning of our Christian of spirituality is the sense of knowing that God loves us.

We must know this not only in our heads, but also in our hearts and in our everyday life. God loves us so much that He sent His only son, Jesus to die for us in atonement for our sins. His love was not determined by our actions, but on how much He loved us. He loves us first and it is our quest to discover how through His love we can be transformed into vessels of love that He pours out to our world.

Each of us needs to fully grasp and understand just how much God loves us. How He is intimately concerned about every single detail of our lives. Reading that God loves us in His

Word and understanding that He died for our sins, can still be merely intellectual pursuits. But receiving His Spirit and experiencing His Life in and through us, is something we can never deny as being ultimate, personal love (Girzone 1998).

We Become Signs of His Love

”Jesus answered him, “If I do not wash your feet, you have no share with me.” (John 13:8) To be spiritual means to live according to the knowledge that Jesus is present to us in the world helping us to work toward a personal, interpersonal, social, and even perhaps cosmic transformation. He is not just a historical figure; He lives in each one of us. We are relational beings and to be spiritually Christian we must live always in relations with God, our neighbor, our world and ourselves, following the example left to us by Jesus. We must be willing to love and serve those around us. We must allow His Spirit to work through us individually and collectively to transform the world so that we may bring forth the Kingdom of God here on earth.

For those of us who choose to follow Jesus, we make a choice to give up our life of selfishness and follow a life of love. The perfection of this love has to be the purpose of this life. The decision to become models of Jesus’ message of unconditional love is one of the most important

295

choices of our lives. It is a radical decision. After all, the consequence of Jesus’ love for us brought Him to a death on the cross (Dwyer 1999).

In our quest for true spirituality, Jesus speaks in to our darkness with His eternal message of love. We all long for true spiritual connections that transcend our hurried existence and from which we can leave our world of temporary and changing and secure a sense of permanent and unchangeable. We can only receive this security by developing our relationship with God/Jesus.

Security will not come from a new age therapy, from the accumulation of wealth, nor from any of our earthly relationships. We must come to Jesus, embracing our spiritual bankruptcy and brokenness, and seeking His love and acceptance. We cannot come to Him on our terms, but come to Him on His terms (Muller & Kenney 2004).

“To see past apparent differences among people, we must look with spiritual eyes, not with earthbound eyes of flesh, because it is the spirit that gives life, the flesh is of no avail. In the same way we must look with eyes of the spirit at the bread of the Lord's table, trusting completely his words, words that are spirit and life.” (John 6:63)

Recognizing God’s Love for Us

” And behold, I am with you all the days, until the completion of the age.” (Matthew 28:20) Spirituality means putting Jesus at the center of our lives. We need to feel the assurance of

His love in order to move forward on our Christian walk. We must be able to moment by moment surrender our wills and our lives to Him and love one another as He loves us. Through the power of the Holy Spirit, we are reminded that we are deeply loved and totally accepted in that love and that we will never be left alone or abandoned. Jesus tells us that we are significant.

Love was the main message of Jesus. He loves us unconditionally, just as we are, with no strings attached to that love. God’s love is personal. He knows each of us personally and calls us to join in friendship with him personally. He does not call once and then gives up, but continually calls us to a loving relationship with Him (Merton 1960).

296

We are called as Christians to love one another in that same way. The love we show to one another is a demonstration of the love that we have for God and a reflection of His love for us.

However, we cannot love each other unconditionally unless we truly have faith that we are loved unconditionally. Therefore, it is essential that we continually work at developing that friendship with Jesus that will allow us to feel his great love for us.

"And the sheep hear His voice, and He calls His own sheep by name, and leads them out and the sheep follow Him because they know His voice. When He puts forth all His own, He goes before them, and the sheep follow Him because they know His voice... My sheep hear My voice, and I know them and they follow me." (John 10: 3, 4, 27)

Our Christian Responsibility to Love

”So we, who are many, are one body in Christ, and individually we are members one of another.” ( Romans 12:5)

As St . Paul writes in his following letter to the Corinthians, love must be the focus of our lives.

And I will show you a still more excellent way. If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind, love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, and endures all things. Love never ends. As for prophecy, it will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For our knowledge is imperfect and our prophecy is imperfect; but when the perfect comes, the imperfect will pass away. When I was a child, I spoke like a child; I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood. So faith, hope, love abide, these three; but the greatest of these is love. Make love your aim, and earnestly desire the spiritual gifts. ” (1 Cor. 13-14:1)

The ending statement from ST Paul references the spiritual gifts. The proper use of our spiritual gifts must be guided by a constant focus on love. Each of us possesses our own spiritual gifts given to us by God. We are given different gifts to encourage us to come together and help

297

each other in our community. We must take a risk and love each other because only in loving one another can we truly love God.

When we choose to bring unconditional love into our personal, professional, community and family lives, we begin to restore wholeness and happiness to our world. The effort to love as

Jesus loves us is rewarded in the realization that we have gained a new perspective on everything and every part of our lives and the lives of the people we touch are benefited (Willis 2006).

“And this is his commandment that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. Whoever keeps his commandments abides in God and God in him. And by this we know that he abides in us, by the Spirit whom he has given us.” (1 John 3:23-24) Choosing Jesus

”I am the Way--yes, and the Truth and the Life. No one can get to the Father except by means of me.” (John 14:6) Even though Jesus chooses us first, we still need to choose to follow Him in our everyday lives. Since our lifestyles reveal our inner self, to connect with Jesus spiritually we must change our lifestyles, attitudes and actions to mirror those of Jesus. We must take on the heart and mind of Jesus in everything we do and say.

So, what can be expected from the person who chooses Jesus? The person who chooses Jesus will begin to slowly make changes in her life. At first, the choice of living Jesus would not be outwardly apparent because the person is now struggling interiorly- that is, she is striving to conform herself to live like Jesus. Only after some progress has been made interiorly will an outward difference be visible. For example, a secretary could have chosen to live Jesus. At first, it is not apparent because she is working on herself- on striving to recognize and fix her own problems and imperfections through the means of prayer and her interior relationship with

Christ. Eventually, an outward sign becomes visible. She begins to be more patient around the office, and more pleasant to other co-workers. She starts making the coffee without complaint.

298

Outwardly, she still does the same job every day, but now it is done with and for Jesus. The job is the same, but now it is pleasing to God. Others may soon notice that she herself possesses some new interior joy or happiness in her job that originally was not there. This new joy comes from her choosing Jesus. She chose Christ and allowed Him to take possession of her, and through the relationship they now share, she now lives life in a different manner and style

(Dwyer 1999).

“Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for your selves.

For my yoke is easy, and my burden light." (Matthew 11:28-30)

How do we connect with God?

“Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.” (Chaplet of the Divine Mercy) Choosing is part of our everyday life. We choose all day from morning until we sleep in the evening. As children of God with free choice, we may also choose our method of attaining spirituality. Choice lies in the heart of this matter, for the spirituality chosen, if one is indeed chosen at all, will be present in the minds and attitudes of those who do the choosing. In this case, choice can influence one’s entire life.

Choice, specifically concerning a rule of spirituality, is the choice of a specific set of beliefs in how to connect with Jesus. Those who authentically enter into a rule of spirituality do so by choosing these methods over all others. However, the concept of choice itself and its overall effect on a person’s life varies by spirituality. Every rule of spirituality manifests this choice in

different ways. Of course, choosing Jesus is the focal point. Ultimately at the heart of the choice

is the person and Jesus. Underneath the entire choice of externals, one must choose whether to

299

enter into relationship with Jesus. In choosing Jesus, one does not surrender herself but instead she is made complete.

Conclusion

Our spirituality as Christians is based upon the life and teaching of Jesus Christ. In the spiritual life, our desire is to establish a relationship with Jesus, constantly live in His presence and model our lives by His example. Therefore, spirituality is not an end in itself; it is a means to find a way to walk in the presence of Jesus, to connect with Him as a friend. It is a way to follow the message of Jesus and that message is love.

In order to really connect with Jesus, a prayer life is extremely important. However, closing ourselves in a dark room and praying on our knees from morning to night is not necessarily the way we are called to pray. Our life has to be a prayer. We must recognize Him in everyone we meet during the course of our day. We must recognize Him in ourselves. We must live in such a way that we not only speak to Jesus, but also are able to recognize His response to us. We must love as He loves.

Is this an easy task? No, we must make the commitment to follow Him each day and ask His help to accomplish this. Jesus extends His hand in friendship to us each day. He is only looking for us to take His hand and walk with Him.

As we go through this retreat, we will be focusing on the message of Jesus and we will also learn how to incorporate that message into our lives more fully. We will see the importance of the Christian community to every Christian. We will also look at ways to develop our spirituality through the help of a spiritual director.

Mother Teresa said that an aspect "...of our life of contemplation is simplicity, which makes us see the face of God in everything, everyone, everywhere, all the time, and His hand in all the happenings; and makes us do all that we do -- whether we think, study, work, speak, eat, or take our rest -- under the loving gaze of the Father, being totally available to Him in any form He

300

may come to us." For example, if you get a cookie, you can say "Thank you Jesus." When you get fired from a job, say, "Thank you Jesus." We must treasure Jesus for "where your treasure is, there also will your heart be.”

301

The Master of Ceremony will introduce the Ice Breaker Activity

The hospitality team will provide the supplies to each of the tables.

Ice Breaker (Each table's participants)

Two Truths And A Lie

Have each person write 2 truths and a lie about themselves. They then pass the paper to the group and have the others guess which is the lie.

302

The master of ceremonies will introduce the speaker and the topic.

First Keynote:

Have we lost the Message?

Have we lost the true message of Jesus? There are two basic concepts in the message of Jesus. One is the "kingdom of heaven", or

"kingdom of God", and the other is love. The kingdom of heaven is not some distant place to be attained after we die, it is where we are living as Christians, now. The most important requirement for living in the kingdom is to "love".

There you have it, the message concisely. It is very straightforward and direct. It is in the

Gospel (Good News) of Jesus, the letters of the apostles, especially emphasized by Paul. So, why is it that we do not understand it? How did we miss it? Where did we misinterpret it? Why don't we get it? Let us look a little deeper to how the message was developed.

Many centuries before Christ, when the nation of Israel was constituted on Mt. Sinai, the people accepted the Covenant of God their King.

"Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation."

(Exodus 19:6)

A desert palace was made for the King called the tabernacle in the wilderness, His throne (the ark) was a gilded seat between two cherubim, and His presence was evidenced by a pillar of cloud by day and a pillar of fire by night. When He gave the orders to march the people broke camp, and when He signaled a halt, they stopped again. They followed the King; His commands communicated through Moses, His prime minister.

However, the people were not happy with this arrangement. "We want a king over us," they cried. "Then we will be like all other nations, with a king to lead us and to go out before us and

303

fight our battles" (1 Samuel 8:19-20). God was displeased. "It is not you they have rejected," He told the prophet Samuel, "but they have rejected me as their king" (1 Samuel 8:7).

Nevertheless, the Lord acquiesced to their wishes and appointed a king for them. First, Saul, and when he proved unfit, David, who came from the tribe of Judah and was born in the village of Bethlehem. Note carefully that this was the Kingdom of God, not a human kingdom. Yes,

David reigned, but he reigned for Yahweh the King as a kind of vice-regent. The prophet Nathan delivered to him an awesome promise:

"Your house and your kingdom will endure forever before me; your throne will be established forever," and one of your sons will always sit upon it (2 Samuel 7:16).This Son of David that

Nathan talked about, was to be the Messianic King of whom we are all familiar.

Jesus Himself was that Son of David who had come to take up the reign of God once more and restore the Kingdom to Israel. However, it was not a kingdom with human glory like David's or Solomon's, but one with spiritual glory like the Kingdom in the Wilderness, where the King

Himself dwelt in the midst of His people. It is a spiritual kingdom which extends to every heart and life that acknowledges His kingship and obeys His commands.

So when Jesus came preaching, "Repent for the kingdom of heaven is near" (Matthew 4:17),

He was speaking of Himself. The kingdom was near in the King who was now in their midst. He proclaimed this truth to the Pharisees who surely did not have the kingdom in their hearts: "The kingdom of God is in the midst of you." (Luke 17:21).

This Reign of God, this Kingdom of God in the person of Christ, was resisted and rejected by the religious establishment, but received and embraced by the common folk, "the poor in spirit."

Indeed, theirs was the kingdom of heaven.

304

The Kingdom once was the exclusive sphere of the Jews and those who joined themselves to them. However, in one foreboding parable (Matthew 21:33-46), Jesus hints of a change. He tells of a landowner who plants a vineyard and then rents it out to tenants. When he sent his servants to collect the owner's share of the harvest, the tenants beat and killed them. Finally, the landowner sends his son to them, and they kill him, too. This is an allegory. The landowner is

God, the vineyard his Kingdom, the tenants the Jews, the servants the prophets, and the son

Jesus. In rejecting the King, the Jews could make themselves ineligible to be part of His

Kingdom any longer. Jesus concludes the parable with the awesome words,

"Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit" (Matthew 21:43).

Now for a quick trip into the Letters of Paul to see the big picture. The physical Kingdom consisted of the descendents of the Twelve Tribes. The spiritual Kingdom consists of the spiritual descendents of the Twelve Apostles, "the Israel of God" (Galatians 6:16).

But what does the phrase "kingdom of heaven" mean? Is it the same as the phrase "kingdom of God"? When you compare Matthew's gospel with the many parallel passages in the other

Synoptics, Mark and Luke, you find that where Matthew says "kingdom of heaven," Mark and

Luke say "kingdom of God." The explanation is this: Matthew was writing especially for a

Jewish audience who were careful not to utter the name of God, or as they understood it, they

would be guilty of breaking the Third Commandment, "to take the name of the Lord your God in

vain" (Exodus 20:7) (Hahn1997). We hear people doing the same thing today. "For heaven's

sake!" someone will exclaim. They have trained themselves to speak that way so as not to

dishonor God.

305

When you see "kingdom of heaven" in Matthew, it means exactly the same thing as "kingdom of

God" in the other Gospels. It refers to the Reign of God which has come in the person of Jesus

Christ Himself, and will culminate in the coming of Christ and His reign on earth, the time looked forward to in the Lord's Prayer: "Thy kingdom come, thy will be done, on earth as it is in heaven" (Matthew 6:10). The Kingdom is now in the presence of the King in our lives through

His Spirit. Yet we look forward to the future when that "earnest of the Spirit" (2 Corinthians

1:22; 5:5; Ephesians 1:14), that down payment we've received, will be completed when the King returns and establishes His kingdom on earth where there was once human resistance and rebellion.

References to the Kingdom in the Sermon on the Mount

"Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Matthew 5:3)

"Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven." (Matthew 5:10)

"Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven." (Matthew 5:19-20)

"... Your kingdom come, your will be done on earth as it is in heaven." (Matthew 6:10)

306

"But seek first his kingdom and his righteousness, and all these things will be given to you as well." (Matthew 6:33)

"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven." (7:21)

To truly understand Jesus, we must comprehend the primary motif of His life: The Kingdom of Heaven. Surprisingly, this primary emphasis of Jesus ministry is severely misunderstood.

Jesus operated fully within the Hebrew matrix, language and people of His day. He dressed, ate, drank, worshipped, and lived as a Jew. The Hebrew way of talking about the Lord was a deep reverence for the Name of God given by Himself to Moses at Mt. Sinai. Jews would hold the Name in such high regard that they refused to say it, which developed substitute words that every Jew knew meant the holy Name (Hahn 1997).

One of these ways of saying the Name was to use the word for "heaven." We see an example of this in the parable of the prodigal son, where, upon confessing his sin, the prodigal says to his father, "I have sinned against you and against heaven."

For many years, even some of the brightest scholars have confused the scripture on this point, believing the word heaven used as such to be referring to some place where God dwelt and where we would hopefully end up, if we lived a good life. Instead, we ought to understand it as merely another way of saying the Name of God.

So what is the kingdom of Heaven, anyway?

Jesus did not make this term up. The term, "the kingdom of Heaven" was a highly developed term at this time in Jesus' life. Israel's sages used the term often to describe the ruling, saving, liberating, redemptive acts of God (Hahn 1997).

307

For example, according to Israel's teachers, the first instance of the kingdom of God in the

Hebrew Scriptures was in the book of Exodus, in the "Song of Moses" where Israel is celebrating one of the definitive events of their history: the rescue from the harsh bondage of Egypt.

The Song opens:

"Then Moses and the people of Israel sang this song to the LORD, saying, I will sing to the

LORD, for he has triumphed gloriously; the horse and his rider he has thrown into the sea. The

LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him..." (vss. 1-2)

The LORD had "become their salvation" in that final rescuing act of demolishing Pharaoh's army in the Red Sea. At the end of the song,

"You will bring them in and plant them on your own mountain, the place, O LORD, which you have made for your abode, the sanctuary, O Lord, which your hands have established. The

LORD will reign forever and ever. Amen (vss. 17-18)

The verb "to reign" used here the verb form of the noun used for "king."

Concisely then, the "kingdom of heaven" was God breaking into the world with a redemptive, saving act.

Jesus took this well known term and made it His own, proclaiming that the "kingdom of heaven is at hand" at the initiation of His public life and ministry. "At hand" was just a way of saying, it is here. Why did Jesus make the claim that the kingdom of heaven had arrived?

The primary answer is that the King-Messiah had arrived in the person of Himself. Since the

King was here, the kingdom was here. However, Jesus did not just proclaim the kingdom's arrival. Explaining the Kingdom of Heaven, Jesus used this phrase also to describe those who

308

were a committed part of His movement (Hahn 1997). In the opening of that passage, we call

"The Sermon on the Mount," Jesus said,

"Blessed are the poor in spirit, for theirs is the kingdom of Heaven."

In other words, to be a part of the kingdom of God on was required a certain humility ("poor in spirit").

Jesus went on use the term many times over in this core body of His teaching to describe a way of living for those in His movement:

"But seek first the kingdom of God and his righteousness, and all these things will be added to you" (Matthew 6:33)

The kingdom of God (heaven) was of utmost importance in setting priorities. Jesus went on to use "the kingdom of God" in his teaching about prayer (Matthew 6:10), persecution (Matthew

5:10) and obedience to God's word (Matthew 5:19).

Jesus used another unique cultural device found only in Jewish literature and the Bible:

Parables.

To explain the nature of His movement, he compared to a mustard seed (Matthew 13:31) leaven (Matthew 13:33) planting seed (Matthew 13:24) a treasure hidden in a field (Matthew 13:44) a fishing net (Matthew 13:47) and several others...

The most dramatic communication of the Kingdom comes through Jesus acts of healing, rescuing from demonic oppression, etc. For example, upon casting out one demon, Jesus said,

309

"But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you." (Luke 11:20)

By rescuing this man from the horrors of demonic oppression, Jesus said the kingdom had broken in upon that man at that moment. Jesus would go on to perform many other acts of redemption and healing to show that the Kingdom had arrived on earth. Of course, by means of

His death on the cross and victorious resurrection He would provide the ultimate means of healing, redemption and restoration for those wishing to become a part of the Kingdom of

Heaven.

This raises a completely new set of questions for those desiring to follow Jesus. Have we lost the true message of Jesus? If the core motif of Jesus ' ministry was the kingdom of Heaven, why do we talk about it so little?

We explained that Jesus took a well known term from the teachers of His day and used it for His own movement. proclaiming its arrival teaching how to live in it illustrating it with parables demonstrating it with acts of healing and redemption

In other words, Jesus would use the phrase to refer to the person of Himself, for the King had arrived. The power of redemption breaking in (through the Holy Spirit) to restore a people who voluntarily took up whole hearted dedication to this movement.

Central to Jesus, but is it central to us?

The very centrality of the kingdom of heaven to Jesus raises a whole set of questions:

Is it a defining priority of your life? (Matthew 6:33)

310

Do other Christians you know talk about it?

In any of the "Christian" contexts you participate in, can anyone explain what it means?

If those of us who claim to know Jesus do not have the faintest idea, priority, or exposure to the idea of the Kingdom of Heaven, then are we really following Jesus at all?

What is the most important thing that followers of Jesus have to communicate? Many would answer "the gospel." However, what is the Gospel, or good news? Many would answer that the

Gospel is that Jesus died on the cross for your sins so that you can go to heaven someday.

The problem is, you do not really see Jesus say this anywhere in any of the Gospel accounts.

You do not really find it anywhere in the Bible. Then why do we keep teaching it? What really is the Gospel (Good News)?

I would propose to you that the former definition of the Gospel has been shortened. The message of the Gospel is much fuller and deeper. In fact, the Gospel writer Mark opens his account with...

"The beginning of the gospel of Jesus Christ, the Son of God..." (Mark 1:1)

The good news about Jesus includes His birth, life, teaching, miracles, death, resurrection and ascension. Jesus proclaimed, explained, illustrated, and demonstrated this very good news.

The early church preached this Gospel.

"But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women" (Acts 8:12).

"And he entered the synagogue and for three months spoke boldly, reasoning and persuading them about the kingdom of God" (Acts 19:8).

"From morning till evening he expounded to them, testifying to the kingdom of God and trying to convince them about Jesus both from the Law of Moses and from the Prophets" ( Acts 28:23).

311

For you may be sure of this, that everyone who is immoral or impure, or who is covetous, has no inheritance in the kingdom of Christ and God." (Ephesians 5:5). In fact, it appears that the

Gospel is indeed about being forgiven, but even more so about reconciliation and restoration.

Because of what Jesus has done, we are reconciled to God now. Our relationships are mended and restored. We become more like God intended us to be now. We enter into a lifelong process of growing into that aim. The apostle Paul even contended that all of creation, in fact, all things would be healed through the work of Jesus. (Ephesians 1:10 and Romans 8:20-21)

If this is all true, then how should it change the way we live and communicate the good news?

How should it change your priorities?

Could the reason many of us Christians live poorly is because our understanding of the Gospel has more to do with going to heaven someday than becoming part of Jesus movement now?

Does your understanding of the good news of the Kingdom of Heaven align with Jesus'?

If we understood the Gospel as the arrival of Jesus' kingdom, where we have connected with

Jesus to learn His teachings, to love God by loving our neighbor, and proclaim the healing of the cross and resurrection starting now, for "the Kingdom of Heaven is at hand".

Would the people of Jesus look different, live different, and become a better witness for others?

Jesus has been given the title of the Great Teacher by many people who have studied and applied his teachings throughout history. The surprising thing is that Jesus was not the typical philosopher or preacher that people were used to. Unlike some other people Jesus tried to make

His advice understandable to the common man, sometimes using stories or symbols, but always keeping His message simple, straightforward and practical.

312

Jesus dealt with many aspects of human life but the one that He spent longest on was the need for love. His focus was not just on the love for our friends and family, but something much more challenging, a love that tests every normal human reaction.

"Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matthew 5:44).

He spoke of a love for those who we want to hate, a love for those who already hate us. This love requires effort, and strain, and every ounce of self-command that one can summon up.

It is the easiest thing in the world to hate, to let the desire for revenge grow in our hearts. Indeed vengeance may even have the shadow of justice attached to it, but in reality, it leads to dark, unadulterated hate and a spiral of destruction.

To be truly happy we must rise above the bigotry and jealousy of others. We must love even if we are hated for it. Love and do not hate, for surely love is the only path to peace, freedom and happiness. Those who follow the path of love will be demonstrating the kingdom of heaven that

Jesus was trying to tell us about. God's Kingdom is at hand. Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

313

The workshop master will read and explain the activity.

Workshop-Journaling-The "Spiritual Rules" of your life.

What Spiritual Rules do you follow in your life?

How do you develop your relationship with Jesus?

How do you express that in community?

The following is a brief outline of several of the rules of spirituality. These all have in common their desire to make life simple so the members are able to put their efforts in developing their relationship with Jesus and each other. They did not have to worry about the necessities of life, which could prevent them from perfecting their connection with Jesus.

Although it is not necessary to join a religious order to be able to development a connection or relationship with Jesus, these rules provide helpful guidelines of discipline and lifestyle to make it easier to focus on that outcome of spiritual connection. The following pages outline three such disciplines.

'Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me”. (Revelation 3:20)

The Rule of Benedict

8,400 men and 14,600 women are currently living in monastic communities; statistics on oblates (lay associates) living outside monasteries are not recorded (Catalogus Monasteriorum O.S.B. , Rome, 2000).

What is Benedictine spirituality? The Rule of Benedict contains a treasure of spiritual

wisdom concerning the monastic movement in the Church around the year 500 AD. Its Prologue

and seventy-three chapters provide teaching about the basic monastic virtues of humility, silence,

314

and obedience as well as directives for daily living. The Rule prescribes times for common prayer, meditative reading, and manual work; it legislates for the details of common living such as clothing, sleeping arrangements, food and drink, care of the sick, reception of guests, recruitment of new members, journeys away from the monastery, etc.

Benedict's Rule is rooted in the great tradition of Christian monasticism. It is a Christian rule in the sense that its spiritual doctrine picks up on the values of the Bible such as prayer, fasting, service of neighbor, and arranges for a life in which these values can be lived out in community.

Benedict’s Rule is not written for monastic hermits, though Benedict has high regard for them; it is written for ordinary Christians who wish to immerse themselves in a pattern of living in which the life of Jesus can be lived out with faith and understanding (Chittister 1992).

"Listen carefully, my son, to the master's instructions, and attend to them with the ear of the heart..." can be summed up as an urgent invitation for a return to God. Each of its elements: listening, the call, the promise of true life, is an echo of the cry of Jesus to his contemporaries. It is as a response to this cry that Benedict asks us to seek through prayer, renunciation and a conscious sharing in the sufferings of Christ, a share in his kingdom.” (Prologue to the Rule)

The Rule of St. Angela

After a supernatural vision, Angela founded the Ursulines on November 25, 1535, with 28 women. The Ursulines promoted religious education for girls and were devoted to helping the poor.

The Ursulines were a spiritual company made up of laywomen founded by Angela Merici in

1535. Angela’s model of religious life was more radical than its medieval predecessors since the

women who entered were required to be virgins and they took on the identity as “Bride of

Christ”. Angela’s company, not requiring a dowry , offered the lower classes equality with the rich and protected the honor at both a material and ideological level.

315

The Ursulines were encouraged to identify with the role of Jesus, the Savior. The emphasis was on penance and self-inflicted suffering as an offering for the sins of the world. They engaged in fasting in repetition of Christ’s Passion, in order to obtain forgiveness for the sins of the world. The repetition of Christ’s assumption of the sins of the world was characteristic of the female spirituality of the period.

It was Angela’s desire to promote the spirituality of the women in the company without the exterior structures that were present in other religious orders of that period. However, she did promote a structure that would provide all of life’s necessities to the women of the company thereby allowing them to concentrate all their efforts on their relationship with Jesus (Mazzonis

2007).

"The Holy Spirit is the one who teaches us every truth" (Rule, Ch. of obedience).

"Live and behave in such a way that your daughters will mirror themselves in you. And what you want them to do, do it yourself first" (Memoirs, 6°).

The Clerics of St. Viator

“As a patron, Fr. Querbes chose St. Viator, a man revered by the people of Lyon as a “model of youth.”

The Viatorian community was founded in Vourles, France in the 19th century following the

years of the French Revolution. Viatorian spirituality was modeled after its founder, Fr. Louis

Querbes. This spirituality was characterized by two words, loving and believing. Viatorians are

called to embrace the phrase “faith in action”. They are a teaching community that was

originally established by Fr. Querbes to teach the youth of France after the political upheaval of

the Revolution.

316

The mission of the Viatorian Community is to announce Jesus Christ and his Gospel and to raise up communities where faith is lived, deepened, and celebrated. They encourage and promote the spirituality of the laity and believe that lay involvement is essential to the mission of the Church. They believe that during His time on earth, Jesus continually extended an invitation to faith, responsibility, and giving. The Viatorians respond to that invitation by the blending of faith and love, which will lead to contemplation and mission.

The Word of God in Sacred Scripture is the basis of the spiritual life of the Viatorians. It is read, internalized, shared and celebrated. The Word of God inspires both their personal prayer and the prayer shared in community. Listening to the word of God inspires an interest in the liturgical life for the Viatorian Community.

In the Eucharist, the Saving Presence of Jesus, the Viatorians find their source of accomplishment of their personal relationship with Jesus. It is in the Eucharist where they share communion with God’s people, both lay and religious. They foster a special devotion to the

Eucharist, which encourages them to maintain a sense of the presence of Jesus and a spirituality of contemplation and service to the people of God (Rivard 1912).

Do you have a spiritual rule for your life?

If you do not have a spiritual rule now, what spiritual rule do you want to develop? How are you going to do that? Journal your answers. Share your "Rules" with others-Group Discussion

Song before Lunch-Open the Eyes of My Heart

Break for Lunch

317

There will be a separate dining room set up for all eating activities.

318

Spirituality Workshop Three Theme: "The Message has not changed: Tell them that I Love them." Afternoon Day One

Song-(To bring the participants back to the retreat) Open the Eyes of My Heart Words and Music by Paul Baloche

Scripture Reading (Dramatic Reading)

John 15 (New International Version)

The Vine and the Branches

1"I am the true vine, and my Father is the gardener. 2He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. 3You are already clean because of the word I have spoken to you. 4Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.

5"I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. 6If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. 8This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples.

9"As the Father has loved me, so have I loved you. Now remain in my love. 10 If you obey my commands, you will remain in my love, just as I have obeyed my Father's commands and remain in his love. 11 I have told you this so that my joy may be in you and that your joy may be complete. 12 My command is this: Love each other as I have loved you. 13 Greater love has no one than this, that he lay down his life for his friends. 14 You are my friends if you do what I command. 15 I no longer call you servants, because a servant does not know his master's business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you to go and bear fruit—fruit that will last. Then the Father will give you whatever you ask in my name. 17 This is my command: Love each other.

The World Hates the Disciples

319

18 "If the world hates you, keep in mind that it hated me first. 19 If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. 20 Remember the words I spoke to you: 'No servant is greater than his master.' If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. 21 They will treat you this way because of my name, for they do not know the One who sent me. 22 If I had not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin. 23 He who hates me hates my Father as well. 24 If I had not done among them what no one else did, they would not be guilty of sin. But now they have seen these miracles, and yet they have hated both me and my Father. 25 But this is to fulfill what is written in their Law: 'They hated me without reason.'

26 "When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. 27 And you also must testify, for you have been with me from the beginning.

3A BEAUTIFUL PRAYER-(A dramatic reading done by several people)

I asked God to take away my habit. God said, No. It is not for me to take away, but for you to give it up.

I asked God to make my handicapped child whole. God said, No. His spirit is whole, his body is only temporary

I asked God to grant me patience. God said, No. Patience is a byproduct of tribulations; it isn't granted, it is learned.

I asked God to give me happiness. God said, No. I give you blessings; Happiness is up to you.

I asked God to spare me pain. God said, No. Suffering draws you apart from worldly cares and brings you closer to me.

I asked God to make my spirit grow. God said, No. You must grow on your own! , but I will prune you to make you fruitful.

3 http://www.indianchild.com/beautiful_prayer.htm

320

I asked God for all things that I might enjoy life. God said, No. I will give you life, so that you may enjoy all things.

I ask God to help me LOVE others, as much as He loves me. God said...Ahhhh, finally you have the idea.

May God Bless You, "To the world you might be one person, but to one person you just might be the world"

321

The master of ceremonies will introduce the speaker and topic.

Second Keynote: Do We Walk the Journey Alone?

The importance of Jesus and community in our journey.

Christian Community One of the best and most important books ever written on Christian community is Dietrich

Bonhoeffer's Life Together. Bonhoeffer is perhaps best remembered for his foiled attempt at assassinating Hitler that led to his execution just days before he would have been freed from prison by Allied forces. He is justly regarded as a Christian martyr, and one of the greatest

Christians of the 20th century. While his theology was often quirky, he was determined to apply the gospel to the nationalistic idolatry that gripped his native Germany in the 1930s and 1940s.

He was a man of fierce and courageous integrity. He could have remained safely ensconced from his native land in England, where he was working as a theology teacher, but when he determined that the faithful anti-Hitler Christians in Germany needed him, he returned home. He sacrificed his own peace, comfort, and safety for the sake of his Christian brothers and sisters.

In Life Together, Bonhoeffer explores various facets of Christian community. The book carries the sense of urgency that you might expect, given the circumstances of its writing:

Bonhoeffer penned this treatise to tell the story of the kind of community he and others experienced as part of an underground seminary during the time of Nazi reign. The book captures the essence and heart of the Gospel-shaped life, a life of communal service, love, and encouragement.

Bonhoeffer says that the “ fact that we are brethren only through Jesus Christ is of immeasurable significance .” His point is that we share unity with others who have been called by the Gospel. The basis of fellowship is found outside ourselves, in Christ, not in anything in

322

ourselves. Thus, the “ other person has been redeemed by Christ, delivered from his sin, and called to faith and eternal life. Not what a man is in himself as a Christian, his spirituality and piety, constitutes the basis of our community. What determines fellowship is what that person is because of Christ. Our community with one another consists solely in what Christ has done to both of us. This is true not merely at the beginning, as though in the course of time something else were to be added to our community; it remains so for all the future and to all eternity. I have community with others and I shall continue to have it only through Jesus Christ. The more genuine and the deeper our community becomes, the more will everything else between us recede, the more clearly and purely will Jesus Christ and his work become the one and only thing that is vital between us. We have one another only through Christ, but through Christ we do have one another, wholly, and for all eternity.”

We have Christ as we have one another. Christ gives himself to us in and through each other.

Thus, there is a profound sense in which we should be satisfied with the community, as it exists.

“That dismisses once and for all every clamorous desire for something more. One who wants

more than what Christ has established does not want Christian unity" He is looking for some

extraordinary social experience, which he has not found elsewhere; he is bringing muddled and

impure desires into Christian unity. Just at this point Christian unity is threatened most often at

the very start by the greatest danger of all, the danger of being poisoned at its root, the danger of

confusing Christian unity with some wishful idea of religious fellowship, of confounding the

natural desire of the devout heart for community with the spiritual reality of Christian unity . In

Christian unity everything depends upon its being clear right from the beginning, first, that

Christian unity is not an ideal, but a divine reality.”

323

Bonhoeffer then attacks overly idealistic views of community that serve to keep at us at arm's length. He says that what often leads to the breakdown of Christian community is what he calls,

“a wish dream .” The wish dream stems from the desires of a serious Christian who has “ a very definite idea of what Christian life together should be ,” and then tries to realize it. “ But God’s grace speedily shatters such dreams. By sheer grace, God will not permit us to live even for a brief period in a dream world.”

Bonhoeffer argues that the sooner an individual or community becomes disillusioned with their wish dream the better. All of us must learn to embrace the community that is, not the community that we wish there were. We must not impose our dreams on the community but fulfill our obligations to the community as it stands. We cannot hold ourselves aloof until the community begins to approximate our image of what it should be. “ A community which cannot bear and cannot survive such a crisis, which insists upon keeping its illusion when it should be shattered, permanently loses in that moment the promise of Christian community. Eventually it will collapse. Every human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive. He who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial.”

This wish dreaming turns us into discontent complainers who make demands on others rather than cheerfully serving: “ God hates visionary dreaming; it makes the dreamer proud and pretentious. The man who fashions a visionary ideal of community demands that it be realized by

God, by others, and by himself. He enters the community of Christians with his demands, sets up his own law, and judges the brethren accordingly. He stands adamant, a living reproach to all

324

others in the circle of brethren. He acts as if he is the creator of the Christian community, as if his dream binds men together. When things do not go his way, he calls the effort a failure. When his ideal picture is destroyed, he sees the community going to smash. So he becomes, first an accuser of his brethren, then an accuser of God, and finally the despairing accuser of himself.”

We must learn to see that Christian community is a gift to be received, not a wish dream to be imposed: “ Because God has already laid the foundation of our fellowship, because God has

bound us together in one body with other Christians in Jesus Christ, long before we entered into

common life with them, we enter into that common life not as demanders but as thankful

recipients . . . Christian brotherhood is not an ideal which we must realize; it is rather a reality

created by God in Christ in which we may participate. The more clearly we learn to recognize

that the ground and strength and promise of all our fellowship is in Jesus Christ alone, the more

serenely shall we think of our fellowship and pray and hope for it .”

Bonhoeffer had a true understanding of what Christian community was all about. He expressed these beliefs during a time when one could say that the community was about conquest and devaluation of humanity, rather than love and compassion for one another.

Therefore, why do we need community? As a child, you needed your family to help you grow. You needed a mother to nurture you, a dad to show you how to ride your bike without falling down. As a believer, you need mothers and fathers, brothers and sisters in Christ, to teach you how to love as God loves. Those family members may be older Christians who can teach you what it means to be a Christian, or they may be newcomers to the faith, who need a guiding hand from you. On the other hand, they may simply be your peers, sailors in the same boat,

325

figuring out life together.

What does the Bible say about Christian fellowship? Of the early church, Luke says:

"They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer" (Acts 2:42).

From the very beginning, Christians knew they needed each other for survival. In this often upside down world, so do you! As a member of God's family, you are called into Christian fellowship : "God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful (1 Corinthians 1:9).

That is an amazing truth! As a believer in Christ, you now can have fellowship with Jesus Christ

Himself! What's more, Paul tells us that as Christians we have the mind of Christ!

"For who has known the mind of the Lord that he may instruct him? But we have the mind of

Christ " (1 Corinthians 2:16).

Have you ever noticed the abundance of "how to" books out there in the stores, and the numbers of talk shows on TV? None of us can survive on our own. We all need and crave the advice of others. As a Christian, you need the fellowship of other believers to complete your own understanding. For a healthy Christian life, you need to grow in knowledge and understanding of

Christ through time spent alone with God, through ministering to the needs of other Christians, through sharing the faith God has given you with others, and through spending time in Christian fellowship. Then you will be magnifying God in all your ways!

As far as Christian fellowship, we take the words from the Apostle Paul:

"May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy

Spirit be with you" (2 Corinthians 13:14).

326

What is at the heart of Christian love? Jesus said, "By this all will know that you are My

disciples, if you have love for one another" (John 13:35) . John, inspired by the Holy Spirit, once

wrote, "We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death" (1 John 3:14). In addition he wrote "by this we know

that we love the children of God, when we love God and keep His commandments. For this is the

love of God, that we keep His commandments. And His commandments are not burdensome" (1

John 5:2-3).

So, what do these scriptures regarding "Christian love" really mean? Is it a warm fuzzy

feeling? I do not have a warm fuzzy feeling for everyone I meet, Christian or otherwise. Does

that mean I am not a good Christian? No, a "warm fuzzy feeling" is not the biblical definition for

"love". So, what is the Biblical definition for love? Let us look at the Scriptures for the answer.

A Pharisaic lawyer once asked our Lord, "Teacher, which is the great commandment in the

law?" Jesus said to him, 'You shall love the LORD your God with all your heart, with all your

soul, and with all your mind.' This is the first and greatest commandment. And the second is like

it: 'You shall love your neighbor as yourself.' On these two commandments hang all the Law and

the Prophets." (Matthew 22:36-40)

According to Matthew's Gospel, the very essence of the Law and the Prophets is to love God

and to love others. In addition, we see this term "the Law and the Prophets" used in one other

place in Matthew's Gospel. It is in this passage that we find the Biblical definition for love:

"Therefore, whatever you want men to do to you, do also to them, for this is the Law and the

Prophets" (Matthew 7:12).

Would you want someone to murder you or to murder someone you love? Would you want

someone to steal from you, lie to you, covet your possessions? Of course not! So do not go and

327

do these things to other people! Paul, inspired by the Holy Spirit, commands us to "owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, 'You shall not commit adultery,' 'You shall not murder,' 'You shall not steal,'

'You shall not bear false witness,' 'You shall not covet,' and if there is any other commandment, are all summed up in this saying, namely, 'You shall love your neighbor as yourself.' Love does no harm to a neighbor; therefore love is the fulfillment of the law." (Romans 13:8-10)

In Luke's Gospel, Jesus elaborates on this "do unto others as you would have them do unto you" principle. He says, "Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise.

But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be children of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful." (Luke 6:30-36)

Christian love is giving to others those things that you would want them to give you if you were in their situation. It is doing so even if they cannot pay you back. In fact, it is doing so especially if they cannot pay you back! Christian love is respect for others. It is mercy. It is charity.

When the Scripture translators came upon the Greek word agape (God's Love), in addition to using the English word "love" to transliterate it, they often chose the English word "charity."

This was meant to reinforce the idea that agape is a selfless, giving love. God's Love is unselfish

328

and unconditional. Now we know what is meant by Christian love. Now we know what to strive for.

As Christians, we are called to give ourselves to God as a "living sacrifice." The Apostle Paul helps us understand this truth in his letter to the believers in Rome:

"I beseech you therefore, brothers and sisters, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Romans 12:1-2)

So, how do we truly present ourselves to God as a living sacrifice? Briefly, we must die to our prior selves. This concept is wonderfully presented in this anonymous poem:

"When you are forgotten, neglected, or purposely set at naught, and you don't sting or hurt with the oversight, but your heart is happy being counted worthy to suffer for Christ; that is dying to self.

When your good is evil spoken of, when your wishes are crossed, your advice disregarded,

your opinion ridiculed, and you refuse to let anger rise in your heart or even defend yourself, but

take it all in patient, loving silence; that is dying to self.

When you lovingly and patiently bear any disorder, any irregularity, any annoyance; when you

can stand face to face with waste, folly, extravagance, spiritual insensibility, and endure it as

Jesus did; that is dying to self.

When you are content with any food, any climate, any society, any solitude, any interruption by

the will of God; that is dying to self.

329

When you never care to refer to yourself in conversation or record your own good works or itch after commendation, when you can truly love to be unknown; that is dying to self.

When you can see your brother prosper and have his needs met, and can honestly rejoice with him in spirit and feel no envy, nor question God, while your own needs are far greater and you are in desperate circumstances; that is dying to self.

When you can receive correction and reproof from one of less stature than yourself and can humbly submit, inwardly as well as outwardly, finding no rebellion or resentment rising up within your heart; that is dying to self (Powell 2004 ).

Therefore, what can the Christian community offer our polarized society? One of the greatest problems facing Christianity today is political anger. What can we, as Christians in our various faith communities, contribute to a society which is bitterly divided on so many issues?

Some scholars and community leaders worry that people are so divided that violence may become a more common response to conflict than nonviolent protest, civil disobedience or even traditional forms of negotiations.

However, I think this can be a time of great opportunity for the Christian church to witness, perhaps not in the way in which we might think. Our greatest witness may not be in taking one position or another. Like the world around us, the Christian church is divided on many of the same issues. Just to name a few: abortion, euthanasia, sexual orientation, race, constitutional issues such as school prayer. I do not think there will be easy or immediate answers to these questions for the church or for society.

However, I do believe that in the midst of such difficult times there is a contribution that we can make. As the Apostle Paul says in the letter to the Corinthians, we can show "a more

330

excellent way to live." We can demonstrate how to deal with differences while maintaining a sense of community. We can engage in deeply felt conflicts without destroying one another.

The Apostle Paul continues in that same letter to Corinthians to explain the more excellent way.

He says, "If I speak in human or angelic tongues, but I am without love, I am a sounding brass

and a clanging gong. I may have the gift of prophecy, and know every hidden truth; I may even

have faith strong enough to move mountains; but if I have no love, I am nothing. If I dole out all

my possessions, or even give my body to be burned, if I have no love, I am none the better. In a

word," (1 Corinthians 13:1-4) Paul says, "there are three things that last for ever: faith, hope,

and love; but the greatest of them all is love"(1Cor 13:13)

Yes, I believe the more excellent way is love. Now, not necessarily a warm fuzzy feeling, but

a Godly respect; a respect born of an understanding that others in the community of faith are

persons who are loved and received by God even though we may deeply disagree with them.

The Christian church has always had deep, divisive differences even since Bible times. The New

Testament has many examples of profound conflict in the life of the church. As it is for us today,

some things, which divided the early church, were about causation: this is when we seek to place

blame for a terrible reality among us.

In the ninth chapter of John, Jesus and his disciples encounter a man who is blind. The

disciples, drawing upon the popular theology of that time, asked Jesus, "Who sinned that this

man was born blind, he or his parents"? Jesus replies, "His blindness is an opportunity for God

to be glorified"(John 9:1-3).

Like most ancient people, the disciples did not understand dreaded conditions such as

blindness, especially when such conditions happened at birth. Their theology considered

blindness to be caused by sin, either the victim's sin or their parents' sins. However, Jesus' reply

331

to the disciples seems to say, "When the cause is not clear, what we can do is move beyond blame and minister in healing ways. This always glorifies God."

Love is what draws a person to God. Moreover, when we live on the premise of love, it has a way of smoothing the rough edges of our faith to fit more evenly into the graceful hands of God, where God can use us for God's greater glory.

An example of this has to do with cultural and political issues. Christians, like the general public, are deeply divided on moral and political issues, issues such as abortion. However, none of the issues in this category or the issues that are facing the contemporary church could have been more sensitive or more divisive than the issues of whether Gentile Christians had to be circumcised and follow the Jewish Law. We must remember that the first Christians, like our

Lord Jesus, were Jews. At this point in Church history, Christianity was seen as a Jewish sect or cult.

As Paul and others began preaching in gentile communities, more and more gentiles believed in the Gospel. However, these new gentile converts did not see the need to adhere to Jewish custom and law. Concerned leaders from the older Christian communities came to these new gentile converts and taught that they could not be Christians if they did not observe the Jewish law and be circumcised.

Now that the Christian Church is predominantly a gentile church, this may seem like a trivial matter. Nevertheless, it was a bitterly divisive issue, and it gave rise to strong political feelings about who was a traditionalist and who was a liberal, or who was orthodox and who was a heretic. Today it would be like suggesting that one could be a Christian without requiring baptism. This was a strong controversy with the traditional side led by Peter and James and the other side led by Paul and St. Barnabas. However, what impresses me most in the scriptural

332

account in Acts is that the opponents were referred to as "believers." Even though they were painfully at odds, there was an assumption that persons with opposing views could be believers.

As it is today, the issues and debates in the early church were many. However, what seems to be clear as one reads the New Testament is that the Church's most important witness is not whether it is pro or con, but that it is able to sustain itself as a community in times of significant differences. Of course, this has not always been true of the Church. At times, we have fought wars, burned people at the stake, and we have divided. Nevertheless, when commitment to love has been true, the Church has been at its best and God has been glorified.

On the other hand, when our society is at its best it is often striving to be tolerant. How often have you heard someone say, "You must be more tolerant?" This may be the most an unredeemed world can hope for. However, I find that toleration can sometimes be nothing more than managed hostility. The polarization, bitterness and anger we see in our world have not only to do with the seriousness of the issues we face, but that we feel we can no longer manage our hostility towards those with differing views.

However, the Christian faith calls us to a higher, "more excellent way" than simply toleration.

It calls us to hospitality; in the Greek it is, "zenophilia," meaning fraternal respect for the one who is different. Respect takes the position: We may differ on this issue but I acknowledge that you are a person of faith, a Christian, a misinformed one, perhaps, but a Christian.

I think God would say this to the Church. "I know you have differences, but you must struggle to resolve them as brothers and sisters. This is what I expect of you because you are my children."

Jesus said it this way in the Gospel of John, "By this, everyone will know you are my disciples, if you have love one for another" (John 13:35).

333

Love, or having Godly respect for one another, does not suggest that we ignore our differences; respecting one another includes acknowledging sincerely held differences. Love means committing ourselves to the messy, frustrating and exhausting work of resolution but doing so without destroying one another and community.

Our convictions are important, especially convictions of faith. A community which lacks convictions, even differing convictions, lacks integrity. On the other hand, conviction without respect for community is simply blind passion and easily becomes abusive and destructive. The answers to deeply complex matters are never in political resolve but in the hard, prayerful work of consensus building among faithful people. In a community, the goal is never political victory but the preservation of Christian mission and witness.

However, what a crucial witness we can be to the world to testify that there is a more excellent way to deal with the issues which divide us. Yes, this work is hard, we will make some mistakes, and we will have some failures in the process. However, I believe that God is more pleased by the witness we make in struggling to love and respect one another than the battles we wage to gain political victories. There is a more excellent way and Christians are called to live it.

For the example of how we deal with our differences can be a vital contribution to a polarized society.

Nothing is perfect in this world. However, that cannot be our excuse for not trying. God gave us various gifts so that we could help one another. He intended for us to be in community with one another and to care for one another. Even though differences may arise, we still have to love one another and relate to one another in the knowledge that we are all children of God.

334

Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

335

Workshop-(The workshop master will read and explain the activity) What is Christian Evangelization?

The word evangelization may be a difficult one for us to understand. It may not seem to mean anything in our everyday life. In fact, it may bring negative images to mind. Nevertheless, let us look at the word more closely. "Evangel" means "good news" or "gospel." To evangelize means to share, or proclaim the good news of the gospel. This good news is contained in the core message of Jesus, "I have come that you may have life, and have it more abundantly." His mission was salvation for all through his life, death and resurrection. It is proclaimed at a liturgy or service, "Christ has died, Christ is risen, Christ will come again." For us, this translates into the message of hope that in our daily "dying" with Christ, we too will rise again. Evangelization is a process of opening our hearts to God’s word, putting that message into practice in our daily lives, sharing the story of how God has touched us, and welcoming others to experience the good news. Our baptismal responsibility is to do all of these things as individuals and as a community of believers.

Why are we concerned about evangelization today? There are many Christian people in the

United States who have no church affiliation. Many people just might go back to church if

someone asked them. Thus, Christ’s command, "go into all the world and proclaim the gospel

to all creation," is more important today than ever.

The following diagram will help illustrate the cycle of what takes place once we, as believers,

are evangelized:

336

Each of us is called to share our faith. We can no longer leave this work to the ordained, vowed, religious, and church professionals. Our mission in the workplace, the home, in social settings, and in the political arena is to proclaim and share the Good News. Take some time to reflect on the four elements of the evangelization cycle by looking at your own life experience in relation to the scriptures. Discover your own response to the call to evangelize. Sharing My Story: Who will believe what has not been shared? "I hear of your love and of the faith which you have in the Lord Jesus and in all the saints, and I pray that the sharing of your faith may promote the knowledge of all the good that is ours in

Christ. For I have derived much joy and comfort from your love because the hearts of God’s people have been refreshed by you." (Philemon 1:4-7)

Each of us is called to share the Good News we have heard and believed. Each of us can tell others of the ways that we have experienced God in our lives. Each of us needs to listen with respect to each other’s story of faith. Each of us can speak of these faith stories to each other as family and as a large Christian community. Each of us must share our faith, our hope, and our love with those who have not heard about or do not experience these gifts of God. Reflect on

Matthew 10:1-33.

Welcoming Others: We can invite others by giving them the welcome of a listening heart.

337

"Welcome one another as Christ has welcomed you, for the glory of God. For Christ’s life of service was to show that God is faithful to God’s promises, and to enable all to praise God for

God’s mercy. May God, the source of hope, fill you with joy and peace by means of your faith, so that your hope may continue to grow by the power of the Holy Spirit." (Romans 15:7-13)

Each of us is called to invite others to turn toward God. Each of us can invite others to think more deeply about the meaning of their lives. Each of us can invite another to share our search for a deeper knowledge of the love of God. Each of us can invite another to pray. Each family can invite others to experience a hospitality in their home that clearly flows from Christian love.

Each of us can invite another to share a community experience or come to our parish Eucharistic celebration. Reflect on John 1:35-50.

Accepting The Word: We cannot give what we have not first received.

"How can they call to God for help if they have not believed? And how can they believe if they have not heard the message? And how can they hear if the message is not proclaimed? And how can the message be proclaimed if the messengers are not sent out? Faith, then, comes from hearing the message, and the message comes through preaching Christ." (Romans 10:14-17)

Each of us is called to a personal relationship with a God who loves us. Each of us needs to listen to God’s Word as it is written in the Scriptures. Each of us, by the power of the Holy Spirit, must make a decision to surrender to God’s love and to commit ourselves to follow Christ. Each of us needs the support of a faith community to experience God’s love and empower us to go out to others. Reflect on Mark 4:1-20.

Living It Out: Our lives speak more clearly than our words.

"Do not deceive yourselves by just listening to God’s Word; instead, put it into practice…For whoever looks closely into the perfect law that sets people free, who keeps on paying attention to

338

it and does not simply listen and then forget it, but puts it into practice, that person will be blessed by God is what is done." (James 1:22-25)

Each of us is called to share the love we have received with others. Each of us can show care for each person we meet at work, on the street, and in times of leisure. Each of us who is a member of a family can express our love for each other within the family. As a family, we can show love toward others. Each faith community must let people know that they are disciples of

Christ by the love they have for one another. Each of us is called to help others as effectively as we can, especially the poor and the marginalized.

13 "You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again?

It is no longer good for anything, except to be thrown out and trampled by men.

14 "You are the light of the world. A city on a hill cannot be hidden. 15 Neither do people light a

lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the

house. 16 In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven. (Matthew 5:13-16).

"Those who have received the Good News and who have been gathered by it into a community of salvation can and must communicate it and spread it…" (No. 13) ( Evangelization in the

Modern World , Pope Paul VI)

"It is unthinkable that a person should accept the Word and give himself to the kingdom without becoming a person who bears witness to it and proclaims it in his turn." (No. 24)

(Evangelization in the Modern World , Pope Paul VI)

Spreading the Good News is done by words, and especially by life witness. As St. "Francis of

Assisi enjoined his disciples: "Preach Christ all the time. Use words when necessary."

And do not forget prayer. Pray for God's help in your efforts to evangelize.

339

Ten things Christians can do for each other every day :

1. Treat others as you would have them treat you:

Treat other people in the manner that you want them to treat you. This is a hallmark of

Christianity. Be kind to people, even when they are unkind to you. That way, you set an example for them ; you become a representative of the Christian faith.

"So in everything, do to others what you would have them do to you" - Jesus, as quoted in

Matthew 7:12 (NIV)

2. Help people:

In Matthew 25:34-40, Jesus tells us that we are to give food to those who are hungry, give clothes to people who need them, provide shelter for people who have none, visit people who are sick, and give comfort to people who are in prison.

3. Don't worry:

Do your best. Deal with life's problems. But don't worry. Instead, have faith in Jesus that all things will work out in the way they need to work out.

"Who of you by worrying can add a single hour to his life?" - Jesus, as quoted in Matthew 6:27

(NIV)

4. Read the Bible:

If you read the Bible contemplatively every day, especially the four Gospels, this practice will give you better insight into them life and teachings of Jesus, the Son of God.

5. Give thanks and be joyful:

"Be joyful always; pray continually; give thanks in all circumstances, for this is God's will for you in Christ Jesus."

- 1 Thessalonians 5:16-18 (NIV)

340

6. Pray:

"This, then, is how you should pray:

`Our Father in heaven,

hallowed be your name,

your kingdom come,

your will be done

on earth as it is in heaven.

Give us today our daily bread.

Forgive us our debts,

as we also have forgiven our debtors.

And lead us not into temptation,

but deliver us from evil.' "

- Jesus, explaining how people should pray, as quoted in Matthew 6:9-13

7. Forgive your enemies:

"For if you forgive men when they sin against you, your heavenly Father will also forgive you.

But if you do not forgive men their sins, your Father will not forgive your sins."

- Jesus, as quoted in Matthew 6:14-15

8. Be careful what you say about other people:

"But I tell you that men will have to give account on the day of judgment for every careless word

they have spoken. For by your words you will be acquitted, and by your words you will be

condemned."

- Jesus, as quoted in Matthew 12:36-37

341

9. Know the Word of God and use it each day:

If you read the four Gospels - Matthew, Mark, Luke and John, you will see many examples of how Christians should act.

"Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock."

- Jesus, as quoted in Matthew 7:24

10. Be Christ for one another:

If you have found peace and salvation in the Bible, share it with others - tell people, write a

letter, or create a Web site. Encourage others to read the Bible. Encourage family members and

friends to attend church with you. Consider giving Bibles as gifts to others.

And always, pray for God's assistance in your evangelization efforts.

"Therefore go and make disciples of all nations, baptizing them in the name of the Father and of

the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.

And surely I am with you always, to the very end of the age."

- Jesus, as quoted in Matthew 28:19-20

4Prayer for Evangelization

God of Word and Spirit, speak your life-giving truth, deepen our faith and quicken our enthusiasm for the gospel of Jesus Christ. Free us to communicate the faith we profess.

As disciples of Jesus Christ, strengthen us to be people of hospitality. May we invite others to the Good News of salvation by the witness of our lives. May we extend welcome to those who journeyed from our midst. May we heal the hurts of alienation and offer a place of belonging to those in search of community.

342

Renewed by conversion to gospel values, may we cast the fire of your Word and Spirit into our homes, our neighborhoods, our places of work and our world.

May our nation and culture be transformed by the redeeming grace of Jesus Christ, the Good

News of Truth and Life now, always and forever.

Amen.

Question:

1. What can you do in your daily life to evangelize?

Sharing the Workshop Experience

343

Free time or talk about resources to enhance your spirituality-(The workshop master will read and explain the activity.) Resources to Enhance Spirituality Having your own spiritual rule or practice can help you to enhance your spirituality. In addition, you can get into the habit of doing good things rather than developing a habit of doing bad things.

You may discover that the good things you do will make you happy as well as making others happy.

In your spiritual journey, you will come to places in the road where you need to decide whether the path you are on is the right one for you. Prayer is especially needed to get you through the possible rough road. We are all on a spiritual journey and we travel with others, just not at the same speed.

Since no one's journey is exactly alike another's journey, we must learn to be patient with those we feel are very far above us on the road as well as those who are far below us, and also those who are stuck. There are many things that we can do to enhance our spirituality, but what is right for you? I have provided a list of some of the things I do to help my spirituality. You may have a different list.

Review the list below:

1. Prayer

a. Lectio Divina

b. Contemplation

c. Guided Imagery

d. Journaling

2. Attend local services for your Christian Domination or choose another

1. Become involved with one the Church's ministry

2. Become a good steward of the Church by tithing

3. Engage in Social Outreach

1. Visit the Sick

344

2. Feed the homeless and hungry

3. Spend time with the elderly

4. Donate clothing, toys, appliances etc.

5. Be kind to everyone you meet

6. Be helpful when you notice someone needing help

7. Call a friend you haven't talked to for a long time

8. Do something for someone even if you do not want to

4. Inner reach

a. Smile when you pass people on the street

b. Do not engage in gossip

c. Practice Patience

d. Do not speak the Lord's name irreverently

e. Be careful of what you say in front of children

f. Reading the Scriptures

g. Reading spiritual literature

Books to read:

Bergan, J. S. & Schwan, M. (2006). Surrender: A Guide for Prayer . Maryland: The Word Among Us Press. Bonhoeffer, D. (1978). Life Together: The Classic Exploration of Faith in Community. New York: Harper One Bonheoffer, D. (1989). Psalms: The Prayer Book of the Bible . MN: Augsburg Fortress Publishers. Dwyer, V. (1999) Lift your Sails: The Challenge of Being a Christian. New York: Continuum Girzone, J. (1998) Portrait of Jesus. New York: Doubleday. Girzone, J. (2004) Never Alone: A Personal Way to God. New York: Doubleday. Guenther, M. (1992). Holy listening: the art of spiritual direction. Lanham, MD: Cowley Hagberg, J. & Guelich, R. (2005) The Critical Journey: Stages in the Life of Faith. Salem: Sheffield Publishing Company. Hall, T. (1988). Too Deep for Words: Rediscovering Lectio Divina . New York: Paulist Press. Keating,T. (1994). Invitation to Love; The Way of Christian Contemplation . New York: Continuum

345

International Publishing Co. Merton, T. (1956). Praying the Psalms . MN: The Liturgical Press. Powell, J. (1998). The Challenge of Faith . Allen, TX: Thomas More an RCL Company Rohr, R. (2008). Hidden Things: Scripture as Spirituality. New York: Saint Anthony Messenger Press. Rolheiser, R. (1998). The Holy Longing: The Search for a Christian Spirituality . New York: Doubleday. Rohr, R. (2008). Hidden Things: Scripture as Spirituality. New York: Saint Anthony Messenger Press. Rolheiser, R. (1998). The Holy Longing: The Search for a Christian Spirituality . New York: Doubleday. Barnhouse, Ruth Tiffany. "Spiritual Direction and Psychotherapy." The Journal of Pastoral Care. Vol. 33, #3 (September 1979), pp. 149-163.

Bohler, Carolyn J. "The Use of Storytelling in the Practice of Pastoral Counseling." The Journal of Pastoral Care. Vol. 41, #1 (March 1987), pp. 63-71.

Bondi, Roberta C. "The Abba and Amma in Early Monasticism: The First Pastoral Counselor?" Vol. 40, #4 December 1986), pp.311-320.

Ford-Grabowsky, Mary. "The Fullness of the Christian Faith Experience: Dimensions Missing in Faith Development Theory." Vol. 41, #1 (March 1987), pp. 39-47.

Hart, Thomas. "Counseling's Spiritual Dimension: Nine Guiding Principles." The Journal of Pastoral Care Vol. 43, #2 (Summer 1989), pp. 111-118.

Hemenway, Joan E. "Four Faith Frameworks." Vol. 38, #4 (December 1984), pp. 317-323.

Holland, J. T. "Jesus, A Model for Ministry." Vol. 36, #4 (December 1982), pp. 255-264.

Howe, Leroy T. "Dream Interpretation in Spiritual Guidance." Vol. 40, #3 (September 1986), pp.262-272.

Hoyer, Lee, Melvin R. Jacobs and E. Mansell Pattison. "Later-Life Struggles: Psychological/Spiritual Convergence." Vol. 41, #2, (June 1987), pp. 141-149.

Morgan, Oliver J. "Elements in a Spirituality of Pastoral Care." Vol. 43, #2 (Summer 1989), pp. 99- 109.

Robbins, Martha. "The Desert-Mountain Experience: The Two Faces of Encounter with God." Vol. 35, #1 (March 1981), pp. 18-35.

Van Gelder, David W. "A Case Study of Demon Possession." Vol. 41, #2 (June 1987), pp. 151-

346

161.

Spiritual Life (journal)

Barres, John. "Mysticism, the Heart of Practical Religion: The Spiritual Theology of Evelyn

Underhill." Fall 1988.

Bourdon, Mary. "The Spiritual Direction of the Adolescent." Summer 1982.

Corrigan, Winifred. "Group Spiritual Direction in the Follow-up." Spring 1983.

Devoy, Juliana. "Spiritual Direction: Being Artist with God." Winter 1988.

Feeney, Kevin. "A Letter to Teresa of Jesus (from a 20th Century Spiritual Director)." Winter

1988.

Kilduff, Thomas. "Spiritual Direction and Personality Types." Fall 1980.

LaRochester, Barbara Jean. "Black and Gifted: Our Ministry to Spiritual Direction." Summer 1984.

Morgan, Thomas J. "A Cognitive Model for the Directed Retreat." Winter 1983.

Neophitos, Angelo. "Toward a Theology of Friendship." Spring 1975.

Sellner, Edward C. "Soul Friend: Guidance on Our Sacred Journeys." Summer 1983.

Stratton, Robin. "The Ministry of Listening." Winter 1985.

Retreats Assisi Spiritual Retreat : Your Sacred Work-Oct 09 : Italy: Assisi Come..and I Will Give You Rest : US - Northeast: Byfield, MA Contemplation & Action : US - Northeast: Byfield, MA Dare To Do What You Love : US - Northeast: Lincroft (near Red Bank), NJ Discovering the Clown Within : US - Northeast: Byfield, MA Dreaming as a Path for Spiritual Growth : US - Northeast: Byfield, MA Entering Our Mystical Soul : US - Northeast: Byfield, MA Fiction and the Spiritual Journey : US - Northeast: Byfield, MA God Is A New Language : US - Northeast: Byfield, MA Mind, Body, Spirit: In Search of Well Being : US - Northeast: Byfield, MA Provacative Grace : US - Northeast: Byfield, MA

347

Spiritual Spa Days for Women : US - Northeast: Byfield, MA Spiritual Spa Days for Women : US - Northeast: Byfield, MA You Can Heal Your Life : US - Northeast: Lincroft (near Red Bank), NJ All of Us for All of God : US - Northwest: Dubois, WY Coming Home to Your Self: Women's Transformational Retreat in Skaneateles! : US - Northeast:

Skaneateles, NY Communicating with Animals : US - Northwest: Dubois, WY Companions on the Journey: Faithful Living with Chronic Illness : US - Northwest: Federal Way,

WA Directed Retreat - Aug. 30-Sept. 5, 2009 : US - Midwest: Kalamazoo, MI Directed Retreat - August 3-9, 2009 : US - Midwest: Kalamazoo, MI Directed Retreat - July 18-24, 2009 : US - Midwest: Kalamazoo, MI Drumbeat of My Soul: A SpiritPath Afrocentric Retreat : US - Midwest: Unity Village, MO Guided Retreat: Women in the Scriptures as Witneses, Mystics, and Prophets : US - Midwest:

Ferdinand, IN Iconography School : US - Southwest: Pecos, NM Intro to Desert Spirituality : US - Southwest: Pecos, NM Jesus, His Church & His Ministry - Fr. Mitch Pacwa : US - Northeast: Moodus, CT Listening Matters : US - Northwest: Dubois, WY Living Gently in a Violent World : US - Midwest: Ferdinand, IN Making It Known - Fr Pat : US - Northeast: Moodus, CT Oración: Clave a la plenitud- Spanish Retreat : US - Midwest: Unity Village, MO PILGRIMAGE TO CANADIAN SHRINES and much more : US - Northeast: Moodus, CT Praying the Bible : US - Midwest: St Meinrad, IN Relax, Refresh, Renew : US - Northwest: Spokane, WA Retreat: Come and Paint : US - Midwest: LaGrange Park, IL Retreat: Treasure Hunt: A Contemplative Retreat based on Enneagram : US - Midwest: LaGrange

Park, IL Scriptures and Novels : US - Midwest: St Meinrad, IN Soul of a Woman Spring Retreat : US - Southeast: Myrtle Beach, SC Step Back and Leap Further Life Purpose Retreat : US - Southeast: Nashville, TN Summer Christian Writers Conference : US - Northeast: Thetford Center, VT The Book of Revelation : US - Midwest: St Meinrad, IN The Living Land : US - Northwest: Dubois, WY Theta Healing Retreat in Northern Sweden : United Kingdom: Junosuando, Sweden Touching the Stillness: Silence Retreat : US - Midwest: Unity Village, MO Use Time-Don't let it Use You! : US - Midwest: St Meinrad, IN Virtue: Living the : US - Midwest: St Meinrad, IN Wilderness Spirituality : US - Northwest: Dubois, WY

348

Woman Within Spiritual Retreat : US - Southeast: Nashville, TN Writing for Ministry & Personal Fulfillment : US - Northwest: Dubois, WY

Spiritual Direction You may wish to seek out a spiritual director to help you develop your relationship with God. We define Christian spiritual direction as help given by one Christian to another which enables that person to pay attention to God’s personal communication to him or her, to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship. ( Barry and Connolly 1982)

How do I find a spiritual director?

Finding a spiritual director is a very personal and spiritual quest. We suggest a person seeking a spiritual director contact at least two spiritual directors to interview, if appropriate. Here are some ways, other than this guide, to find spiritual directors to interview:

• Call area theology schools, institutes and retreat centers and ask if they have a list of spiritual

directors.

• Ask an ordained minister or rabbi or vowed religious for names of spiritual directors they

recommend.

Here are the kinds of questions that you might consider asking yourself when finding a spiritual directors to interview:

• What is your experience with working with a spiritual director? Is this a first experience of

spiritual direction? What brings you to spiritual direction at this time in your life?

• Would you like to meet with a male or female?

• What spiritual affiliation or denomination would be most helpful for you?

349

• What time of day would best serve you for meetings?

The desire and search for the “right fit” is an important part of the process

Spiritual Directors International publishes Guidelines for Ethical Conduct (in English and

Spanish), which provides a framework for a healthy spiritual direction relationship. You may want to ask your prospective spiritual directors about their formation and training, on-going education, if they are in supervision for their ministry and if they abide by the Guidelines for Ethical Conduct.

Ask the prospective spiritual directors if they have ever been denied liability insurance due to sexual misconduct or have been barred from membership in a professional association due to ethics violations.

Remember, it is up to you to choose your spiritual director wisely. Let them know what draws you to spiritual direction in this time in your life and notice how comfortable it is for you to tell your faith story. Listen carefully for the way the spirit is guiding you in your selection process.

Each person seeking a spiritual director needs to take reasonable steps to verify the competency of any potential spiritual director. As a ministry in many nations and many faiths, spiritual direction does not have a centralized certifying body that verifies qualifications of spiritual directors since each faith tradition handles spiritual directors differently.

Spiritual Directors International does not endorse or recommend particular spiritual directors. We are not a certifying body, but rather a global learning community that supports spiritual directors in their ministry with educational programs, publications and contemplative practices.

350

Spiritual Directors International recommends you ask questions of each person you interview to become your spiritual director

1. What enrichment, spiritual formation, and theological education do you have in spiritual

direction?

2. What is your personal experience tending your own prayer, meditation and contemplative

life?

3. What is your experience as a spiritual director? How many years? In what environments?

What are you most interested in spiritually?

4. How do you continue your education and supervision for your spiritual direction ministry?

5. What ethical guidelines do you abide by, such as those published by Spiritual Directors

International? Have you ever been accused or convicted of misconduct?

6. What type of engagement agreement will we establish to clarify roles and responsibilities in

our spiritual direction relationship, such as samples provided to members of Spiritual

Directors International?

Now it is time to make your own list. How do you keep your Christian spirituality alive? How do you keep yourself moving down the spiritual road?

Dinner Dinner will take place in the designated dining room and will include: Beverages, Soup, Salads, Meat, Vegetables, Bread, Deserts

351

Spirituality Workshop Three Theme: "The Message has not changed: Tell them that I Love Them." Evening Day One

The master of ceremonies will introduce the speaker and the topic.

Third Keynote-What do they say about my teachings? Does the 1 st century message apply to a 21 st century audience?

Who is Jesus Christ for the 21 st Century?

Are the teachings of Jesus still applicable to us today, or was He just instructing the people of His time? Have we changed very much in action and attitude from our first century counterparts? Why are His teachings so important for us today? Why is it necessary to be in relationship with Jesus? What are the significant and countercultural teachings that we should be following today, just as our 1 st century counterparts were taught to follow? We will look at these

questions in a little more depth to try to understand the significance of Jesus in our 21 st century world.

As pointed out by Rolheiser (1999) the whole world records time in relation to the birth of

Jesus. As Christians, Jesus is the center of our spirituality and the example of how we should live. We are his disciples and our discipleship is based upon the disciplines Jesus gave us.

However, Jesus is not just a historical figure. His presence is alive and remains with us.

Jesus is the Word of God made flesh. He is the Mystery of the Incarnation. God loves us and sent his Son to become human and live among us, experiencing all of our human weaknesses except sin. He is fully human while remaining fully God. But the incarnation was not a one shot historical experience. The physical body of Christ may have left us at his Ascension, but the

352

body of Christ remained on the Earth. We are the body of Christ. We, as His body, are expected to be his expression of love, compassion and forgiveness in the world. Rolheiser (1999) stresses the point that we must become Jesus to one another. We take the Word in to our bodies and turn it into flesh, our flesh, which others can view as Christ’s presence in the world. By the actions of our physical bodies, we become Christ to one another. We continue the Incarnation.

To understand the Good News and what it is, we have to not just listen to what Jesus says, but watch the way He lives. Most of His messages are hidden in His lifestyle, and particularly in the way He treated people. Jesus did not come down to earth just to be a nice man welcoming and healing and comforting people. He came for a purpose, to teach a message, and by His sufferings and death and Resurrection to redeem the human race. Jesus came to reclaim His

Father's children, to bring them the Good News, to let them know that they are precious to God and that they are free (Girzone 1998).

The Central Message of Jesus

The central theme of the teachings of Jesus is the coming of the Kingdom of God. To understand the message of Jesus lies in a correct interpretation of this expression. Jesus never defined exactly what he meant by the kingdom of God/heaven. He simply assumed that His listeners would understand, and the Gospel writers assumed that their readers would understand as well, because the term "Kingdom of God" was used prior to Christ's coming. He merely used the phrase to identify His own presence in the world. There has been a controversy over His meaning of that phrase for a very long time. The Kingdom of God is at hand, because the King is among you (Gregory, Bartlett & Hooker 2006)

We are still trying to understand the meaning in that message. Some believe that the kingdom or "heaven" as it is popularly known is somewhere you go after your death, even though the

353

Scriptures do not say this. Others believe that the kingdom of heaven is here on earth. Jesus message was the latter:

"For, behold, the kingdom of God is within you," (Luke 17:21).

How does His kingdom become a part of you? Within you? The kingdom of God is a

Spiritual realm, attained by walking in God's Spirit, and producing the fruit of the Spirit, which is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self control. We obtain these characteristics from walking in His Spirit (Nouwen 1992). This holds true today as it did in the 1 st century.

There are the Beatitudes that are results of kingdom living and walking in His Spirit, not suggestions. Those in His Kingdom are the salt of the earth, the light of the world. His greatest commandment is for us to show love. There is no love in discrimination. God accepts everyone.

His kingdom is for all and opens to all who will receive His love. This was true back in the first century and it still is true.

The fruits of the Spirit, the Beatitudes, love for all, these are what His Kingdom is about. On earth, His kingdom is a spiritual kingdom. His Kingdom resides within us. When we leave earth, we will go to live in His physical Kingdom called Heaven. Kingdom living is both spiritual and physical. The spiritual and physical work together, for what is done on earth, is done in heaven.

"And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shall bind on

earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in

heaven" (Matthew 16:19). Giving us the keys to the kingdom was not a onetime gift, it was

meant to be one that carried on to all generations.

Building a Relationship with God

354

On Earth, kingdom living begins with building a relationship with Him, hearing His voice, being fed and taught by Him in the Spirit as we seek Him in Spirit and in Truth (Girzone 2004).

We build a unique relationship with God, that is an individual and personal relationship that just

“that each one of us has” with Him. Each person in His Kingdom has this own unique and individual relationship with Him. He knows how to relate to you because you are His child. We are children of God. God made us unique in the first century and we are still His unique creation.

Relationship with God was essential back then as it is today. Therefore, when you build that relationship with Him, it is unique, because how how God relates to you is not going to be the same as how He relates to someone else.

Your relationship with Him becomes your own unique signature with Him. Your hand written signature is your own. It is unique to you; it identifies who you are; it is your name; it is your signature. Every person has his or her own handwriting. No two people write the same.

This is how it is with God. Your relationship becomes your own unique signature with Him

(Girzone 2004). God speaks to our hearts. It is a two-way building and two-way communication relationship between you and God. Our relationship with other humans is finite here on earth, but our relationship with God is meant to last forever.

When we pray or talk with Him, we must stop talking and start listening. Listen for His voice speak to our hearts and spirit. Jesus does not speak to our heads. He speaks to our hearts.

He cannot speak if we are always talking, and we cannot hear Him if we are not listening. Talk and listen, the basic components of relationship building with anyone, especially the Lord who matters most.

As you begin to hear His voice and recognize Him and start to build a unique signature relationship with Him, His heart will become your heart. You will begin to beat as one. To know

355

His heart's desires, for the church, for the lost and dying world, for the hurt, the poor, the hungry, the destitute, the drug addict, the alcoholic, the prisoner, the homeless all those with needs, He cares about all of these things. Listen to the heart of God. You will come to know

Him and to know the love He calls us to, and you will be filled with the fullness of His Spirit.

You will become more of Him as you become less of yourself, and you will not be able to get enough of Him. He will dominate who and what you are. This message spans the centuries and does not change with the passage of time.

The Ethical and Moral Foundation

Jesus came to free the spirit of people from the chains of sin that bound the spirit. In the

Sermon on the Mount, Jesus explains what it means to have the spirit of true disciples.

Paul describes this powerful transformation in Christ in Ephesians.

"As for you, you were dead in your transgressions and sins, in which you used to live when you

followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at

work in those who are disobedient. All of us also lived among them at one time, gratifying the

cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by

nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made

us alive with Christ even when we were dead in transgressions — it is by grace you have been

saved" (Ephesians 2:1-5).

The Beatitudes

" Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came

to him, and he began to teach them, saying:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are those who mourn, for they will be comforted.

356

Blessed are the meek, for they will inherit the earth.

Blessed are those who hunger and thirst for righteousness, for they will be filled.

Blessed are the merciful, for they will be shown mercy.

Blessed are the pure in heart, for they will see God.

Blessed are the peacemakers, for they will be called sons of God.

Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of

heaven" (Matt 5:1-10).

The first part of the Sermon on the Mount, commonly called the Beatitudes, sets forth the

spiritual dimensions of the gospel law. The control of the external person depends on the nature

and strength of the inward person (McQuiston 1996). The impeding force of God’s power moves

through people, as they become partakers of these divine qualities. Of these qualities, Peter

spoke in his second letter. " His divine power has given us everything we need for life and

godliness through our knowledge of him who called us by his own glory and goodness. Through

these he has given us his very great and precious promises, so that through them you may

participate in the divine nature and escape the corruption in the world caused by evil desires ( 2

Peter 1:3-4).

. A repeated and key word in this text is blessed . According to Vine's Expository Dictionary

of Biblical Words, this word indicates the nature of that which is the highest good. The book of

Revelation uses blessed seven times. The beatitudes describe those who receive this highest

nature of goodness, used twice of God . A highest nature, goodness, is coupled with a divine

reward, based on a disposition of heart.

Inward Power Controls Outward Acts

357

As Christ lives in us, we are able to overcome the world. When people persecute us, we rejoice: "Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you (Matthew 5:11-12).

That we will suffer persecution is certain. Paul wrote in 2 Tim 3:12, “Everyone who wants to

live a godly life in Christ Jesus will be persecuted.” The first response from a human point of view might be to strike back. Yet, with the spirit of the Beatitudes living in us, we adopt the spirit of Christ.

Christ is the example that we should follow. Peter wrote in 1 Peter 2:21-23

"To this you were called, because Christ suffered for you, leaving you an example, that you

should follow in his steps. He committed no sin, and no deceit was found in his mouth. When they

hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he

entrusted himself to him who judges justly'.

The Power of Christian Influence

"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It

is no longer good for anything, except to be thrown out and trampled by men. You are the light

of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a

bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way,

let your light shine before men, that they may see your good deeds and praise your Father in

heaven" ( Matthew 5:13-16).

As we become imitators of Christ, our influence runs like salt throughout the world. We become like a city on a hill. Our influence is there for all to see.

33 He spoke another parable to them, " (D)The kingdom of heaven is like leaven, which a woman took

and hid in (E)three pecks of flour until it was all leavened."( Matthew 13:33)

358

Love Your Enemy

Of all the moral and ethical teachings of Jesus, none separates the Christian from all others like Jesus’ command in : “But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven" (Matt 5:45). The origin of the statement,

“Love your neighbors,” was the command in Leviticus 19:18, “Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD.” The

Jews added the clause, hate your enemies, as the logical extension of the teaching (Hahn 1997).

They took the word neighbors to mean more than just those who live nearby, including in the word all their fellow Jews. All others were thus to be hated by exclusion.

Now the Lord teaches that Christians are to love even their enemies. What a change in a world where most wars are between religious and philosophical enemies; such as Protestant versus Catholic, Muslim versus Jew, communist versus Christian, to name only a few. Even

American politics has regressed to conflicts between groups holding contrary religious views: right to life versus freedom of choice; same sex marriages versus marriages between men and women; a Zionist view of Christ returning to establish David’s earthly kingdom versus an exalted Christ on His throne at the right hand of God. Christians are to love their enemies regardless of their differences. This is, indeed, a difficult teaching. It is a teaching we have not been able to master.

The Enabling Spiritual and Mental Values

"You have heard that it was said, 'Love your neighbor and hate your enemy.’ But I tell you:

Love your enemies and pray for those who persecute you.” (Matt 5:43-44).

This command of Jesus runs so contrary to human practice and human nature that it requires a fundamental shift in one’s moral and ethical values. In over 2000 years we have not learned how

359

to practice this command. Jesus provided the basis of that shift in the beatitudes. In the Lord sets the moral and ethical standard for Christians:

" Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you" ( Matthew 5:10-12).

No matter what the differences between God’s people and their enemies, the Lord has said

plainly, “Love your enemies.” This love is no mere nod of mental acceptance. It involves action.

“Pray for those who persecute you,” is a command that requires positive action. In the Sermon

on the Mount, the Lord had already taught Christians not to be angry and not to retaliate,

suppressing the evil impulse before evil action gets underway. Now he teaches Christians to

perform a positive act of love toward their enemies: pray for them.

A Condition by Which Christians Are Children of God

"That you may be children of your Father in heaven. He causes his sun to rise on the evil and the

good, and sends rain on the righteous and the unrighteous" (Matthew 5:45) .

The teaching, that you may be sons of your Father in heaven requires us to act on our love of our

enemies. The highest reward goes only to those who meet this high ethical and moral standard.

When one holds the values expressed in the Beatitudes, one becomes like the Lord, mentally and

spiritually. Symbolically, the New Testament speaks of this as a new birth. John records Jesus'

explanation of this spiritual birth: “Jesus answered, ‘I tell you the truth, no one can enter the

kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit

gives birth to spirit. You should not be surprised at my saying, “You must be born again" (John

3:5-7).

360

Paul described how the birth occurs in his letter to the Romans:

“Or don't you know that all of us who were baptized into Christ Jesus were baptized into his

death? We were therefore buried with him through baptism into death in order that we may rise

with Him"( Romans 6:3-40).

Prayer

In the last lesson, the Lord inserted instruction on how to pray inside His teaching against

self-righteousness. That prayer, commonly called the Lord’s Prayer, is more truly a disciples’

prayer. The prayer presents the ethical standard, “Forgive us our debts, as we also have forgiven

our debtors.” In a world of an eye for an eye and a tooth for a tooth ethics, the standard of

st forgiveness, the ethics and morality of Jesus depart from the ethical norms of the day. In the 21 century, this standard contrasts markedly with the dog eat dog and get them before they get you attitudes. As with all the moral and ethical teachings of Jesus, forgiveness is rooted in the beatitudes at the beginning of the Sermon on the Mount.

Forgiveness

The forgiving heart is only found where people manifest mercy, pure hearts, and a will to be peacemakers. Jesus taught:

Blessed are the merciful, for they will be shown mercy.

Blessed are the pure in heart, for they will see God.

Blessed are the peacemakers, for they will be called children of God" (Matthew 5:79).

The Forgivers Will Be Forgiven

"'Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one For if you forgive

361

men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins". (Matthew 6:9-15)

In the text of the prayer, the Lord conditions the forgiveness of our debts from the father: “As we also have forgiven our debtors.” This focus on the ethical standard of forgiveness receives emphasis when the Lord concludes by reiterating it twice in verses 14 and 15. God’s forgiveness of us depends on our forgiveness of those who have sinned against us. Yet in daily lives, brothers, spouses, fellow church members, and sure enough enemies go to the grave without forgiving one another. The ethics of forgiveness becomes a true test of who the children of God really are.

The standard of forgiveness is unlimited in the number of times a person is to forgive another.

In Peter raising the question of how many times he should forgive his brother:

Then Peter came to Jesus and asked, "Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?" Jesus answered, "I tell you, not seven times, but seventy- seven times" (Matt 18:21-22).

How many times do we forgive one another?

After establishing the unlimited frequency of forgiveness, Jesus tells a parable that teaches once again that Christians must forgive one another. In Matthew 18:23-35, Jesus tells of a wicked servant who, when his master came to collect his debts, prayed of his master to forgive him. Matt 18:26-27 says: “ The servant fell on his knees before him. 'Be patient with me,' he begged, 'and I will pay back everything.’ The servant's master took pity on him, canceled the debt and let him go.

Beginning in Matt 18:28, the servant refused to forgive his fellow servant his debt; and instead, he threw him into prison in Matt 18:30-31: “ But he refused. Instead, he went off and

362

had the man thrown into prison until he could pay the debt. When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened.”

The master’s response in Matt 18:32-34, just like God’s response to us if we do not forgive— was immediate and certain:

"Then the master called the servant in. 'You wicked servant,' he said, 'I canceled all that debt of yours because you begged me to. Shouldn't you have had mercy on your fellow servant just as I had on you?' In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed".

Jesus removed all doubt and concluded in verse 35, “ This is how my heavenly Father will treat

each of you unless you forgive your brother from your heart.”

Forgiveness Includes All People and All Grievances

Perhaps, humankind is more amenable to forgive a brother than to forgive others. The ethical

standard of the Lord required us to forgive all people. In Mark 11:25, the Lord taught, “And

when you stand praying, if you hold anything against anyone, forgive him, so that your Father in

heaven may forgive you your sins.” The word, anyone, of this passage, extends our forgiveness

to all people. Christians are to forgive all people before they pray asking God to forgive them. In

Col 3:13, Paul teaches that we are to forgive whatever grievances we have: “ Bear with each

other and forgive whatever grievances you may have against one another. Forgive as the Lord

forgave you.”

God holds Christians to the high standard where they are to forgive everyone whatever the

grievances. Of course, that is exactly what Christians receive from Him.

Forgiveness Does Not Have to Be Asked for

363

All of us commit sins against one another. A slight, a harsh word, a debt overlooked, all of these and more happen in all human relationships. Often we stand back, offended, waiting for the husband or wife, friend or neighbor, or Christian brother or sister to make the first move. John teaches that we should pray for the one committing the sin and God will forgive him. Do not wait to be asked to forgive is the lesson. John wrote:

" If anyone sees his brother commit a sin that does not lead to death, he should pray and God will give him life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that he should pray about that. All wrongdoing is sin, and there is sin that does not lead to death" ( 1 John 5:16-17) . The sins to which John refers are willful, continual, and sometimes against the Holy Spirit.

Just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” John used love and hate to separate the children of God from the children of the devil. In 1

John 3:10, he wrote: “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.” Even God does not forsake completely those who are evil and

unrighteous giving them the sun and rain to sustain their lives. The ethical and moral standard of

Jesus is clear, and the result of maintaining it is clear: love your enemies and do good to them.

The Unchanging Ethics and Morality of Jesus

"Therefore everyone who hears these words of mine and puts them into practice is like a wise

man who built his house on the rock. The rain came down, the streams rose, and the winds blew

and beat against that house; yet it did not fall, because it had its foundation on the rock. But

everyone who hears these words of mine and does not put them into practice is like a foolish man

364

who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash" ( Matthew 7:24-27).

Conclusion

These moral and ethical behaviors are so explicit that we must consider them unequivocal in nature. They were not just behaviors to be observed by the people of the 1 st century. Jesus

reminds every generation and century of how one must live in the Kingdom of God. In addition

to loving God, we must love one another. This is the part of the commandment that we seem to

have a great deal of trouble with : "love one another". Yet Jesus laid out a roadmap for us to follow, the highlights of which are:

Love your enemies and do good to those who persecute you

Pray for forgiveness and forgive others

No one can serve two masters.

Do not judge, or you too will be judged.

Jesus Christ is the gravitational pull that brings everything together and gives them significance, reality, and meaning. Without Him, all things lose their value. Without Him, all things are but detached pieces floating around in space. It is not possible to emphasize a spiritual truth, value, virtue, or gift, yet miss Jesus, who is the embodiment and incarnation of all spiritual truth, values, virtues, and gifts. Seek Jesus, embrace Jesus, know Jesus, and you have touched

Him who is Life. Moreover, in Him resides all Truth, Values, Virtues and Gifts in living color.

Beauty has its meaning in the beauty of Jesus, in whom is found all that makes us lovely and loveable.

It is crucial to remember that our security can only be found in trusting Jesus with all that we are and have, being certain that He will never fail us. However, the Scriptures assure us that the

365

Lord never gives up even when we fail in our commitment to follow Him, He continually reaches out to re-invite us to follow him, and to find real peace in the journey (Dwyer 1999).

The road to heaven is not what it seems. If we love and do good to our enemies, we will attain a Godlike perfection. That perfection will allow us a rich welcome into the eternal kingdom, according to: “Therefore, my brothers, be all the more eager to make your calling and election

sure. For if you do these things, you will never fall, and you will receive a rich welcome into the

eternal kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:10-11).

There is no higher ethical standard than to forgive everyone whatever the grievances. We

must strive to achieve the level of ethical behavior achieved so powerfully by the Jesus as He

went to the cross. In Luke 23:33-34, he asked the Father to forgive his murderers: “ When they came to the place called the Skull, there they crucified him, along with the criminals . . . Jesus said, "Father, forgive them, for they do not know what they are doing.”

Dying at the hand of an angry mob, Stephen prayed in Acts 7:59-60: “’Lord Jesus, receive my spirit.’ 60 Then he fell on his knees and cried out, ‘Lord, do not hold this sin against them.’

When he had said this, he fell asleep.” All Christians should be this forgiving in the most difficult of times of our lives.

st The teachings, ethics and morals of Jesus are for all times. In the 21 century, true Christians

will obey them as the Lord gave them. No generation ever have the right to change or adjust

them to the times. They are eternal. Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

366

Scripture Reading-(Dramatic Reading)

Philippians 2:1-11 (New International Version)

Imitating Christ's Humility

1If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion, 2then make my joy complete by being like-minded, having the same love, being one in spirit and purpose. 3Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. 4Each of you should look not only to your own interests, but also to the interests of others.

5Your attitude should be the same as that of Christ Jesus: 6Who, being in very nature [a] God, did not consider equality with God something to be grasped, 7but made himself nothing, taking the very nature [b] of a servant, being made in human likeness. 8And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! 9Therefore God exalted him to the highest place and gave him the name that is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Prayer-(Lead by the master of ceremonies)

Psalm 100 (New International Version)

A psalm. For giving thanks.

1 Shout for joy to the LORD, all the earth. All: His love endures forever.

2 Worship the LORD with gladness; come before him with joyful songs.

All: His love endures forever.

367

3 Know that the LORD is God. It is he who made us, and we are his [a] ; we are his people, the sheep of his pasture.

All: His love endures forever.

4 Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name.

All: His love endures forever.

5 For the LORD is good and his love endures forever; his faithfulness continues through all generations.

All: His love endures forever.

Song Open the Eyes of My Heart Words and Music by Paul Baloche

Social Time with Snacks and Beverages

End of the 1 st Day

368

Spirituality Workshop Three Theme: "The Message has not changed: Tell them that I Love Them." Morning Day Two

Scripture Reading-(Dramatic Reading)

John 13:1-17 (New International Version)

Jesus Washes His Disciples' Feet

1It was just before the Passover Feast. Jesus knew that the time had come for him to leave this world and go to the Father. Having loved his own who were in the world, he now showed them the full extent of his love. [a]

2The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. 3Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; 4so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him.

6He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?"

7Jesus replied, "You do not realize now what I am doing, but later you will understand."

8"No," said Peter, "you shall never wash my feet." Jesus answered, "Unless I wash you, you have no part with me."

9"Then, Lord," Simon Peter replied, "not just my feet but my hands and my head as well!"

10 Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you." 11 For he knew who was going to betray him, and that was why he said not every one was clean.

12 When he had finished washing their feet, he put on his clothes and returned to his place. "Do you understand what I have done for you?" he asked them. 13 "You call me 'Teacher' and 'Lord,' and rightly so, for that is what I am. 14 Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. 15 I have set you an example that you should do as I have done for you. 16 I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. 17 Now that you know these things, you will be blessed if you do them.

369

Prayer (Lead by the master of ceremonies)

Psalm 118

1 Give thanks to the LORD, for he is good;

All: His love endures forever.

2 Let Israel say:

All: His love endures forever.

3 Let the house of Aaron say:

All: His love endures forever.

4 Let those who fear the LORD say:

All: His love endures forever.

5 In my anguish I cried to the LORD,

and he answered by setting me free.

All: His love endures forever.

6 The LORD is with me; I will not be afraid.

What can man do to me?

All: His love endures forever.

7 The LORD is with me; he is my helper.

I will look in triumph on my enemies.

All: His love endures forever.

8 It is better to take refuge in the LORD

than to trust in man.

All: His love endures forever.

370

9 It is better to take refuge in the LORD

than to trust in princes.

All: His love endures forever.

10 All the nations surrounded me,

but in the name of the LORD I cut them off.

All: His love endures forever.

11 They surrounded me on every side,

but in the name of the LORD I cut them off.

All: His love endures forever.

12 They swarmed around me like bees,

but they died out as quickly as burning thorns;

in the name of the LORD I cut them off.

All: His love endures forever.

13 I was pushed back and about to fall,

but the LORD helped me.

All: His love endures forever.

14 The LORD is my strength and my song;

he has become my salvation.

All: His love endures forever.

15 Shouts of joy and victory

resound in the tents of the righteous:

"The LORD's right hand has done mighty things!

371

All: His love endures forever.

16 The LORD's right hand is lifted high;

the LORD's right hand has done mighty things!"

All: His love endures forever.

17 I will not die but live,

and will proclaim what the LORD has done.

All: His love endures forever.

18 The LORD has chastened me severely,

but he has not given me over to death.

All: His love endures forever.

19 Open for me the gates of righteousness;

I will enter and give thanks to the LORD.

All: His love endures forever.

20 This is the gate of the LORD

through which the righteous may enter.

All: His love endures forever.

21 I will give you thanks, for you answered me;

you have become my salvation.

All: His love endures forever.

22 The stone the builders rejected

has become the capstone; All: His love endures forever.

23 the LORD has done this,

and it is marvelous in our eyes.

All: His love endures forever.

372

24 This is the day the LORD has made;

let us rejoice and be glad in it.

All: His love endures forever.

25 O LORD, save us;

O LORD, grant us success.

All: His love endures forever.

26 Blessed is he who comes in the name of the LORD.

From the house of the LORD we bless you.

All: His love endures forever.

27 The LORD is God,

and he has made his light shine upon us.

With boughs in hand, join in the festal procession

up to the horns of the altar.

All: His love endures forever.

28 You are my God, and I will give you thanks;

you are my God, and I will exalt you.

All: His love endures forever.

29 Give thanks to the LORD, for he is good;

All: His love endures forever.

Song Open the Eyes of My Heart Words and Music by Paul Baloche

373

The master of ceremonies will introduce the speaker and topic.

Fourth Keynote- Do you know where you are?

The Importance of Spiritual Direction

What is Spiritual Direction?

In recent years, a great need has arisen among Christians of all denominations to develop and foster their relationship with God. The practice of spiritual direction is centered on and concerned with a person’s experiences of his/her relationship with God. Spiritual direction is the help given by one Christian to another which enables one to be able to understand how God is communicating with them and how they should communicate with God. The spiritual director is a companion accompanying one on their spiritual journey. We all need a way to cope with these troubling and unsettling times. The search for the rock upon which we can ground our search for meaning is not found in the things of the world. The rock is God and spiritual direction can become our roadmap on the journey to find God in our lives.

Our life can be very complicated with its demands on us to work, to have a family, to maintain our relationships with friends, and to accumulate wealth. Very little time is spent on developing a good prayer life in order to have a loving relationship with God. We may pray, but prayer quickly becomes dissatisfying because we do not feel that God is listening to our prayers and we do not hear any answers coming from him. We do not hear him because we do not allow ourselves the time to quietly listen. Since the dawn of the Christian faith, spiritually hungry individuals have been finding the answer to these longings for communication with God in the tradition of spiritual direction.

Highlights of the History of Spiritual Direction

374

The early history of the practice of spiritual direction is evidenced in the New Testament. St.

John the Baptist is often considered the model for those who would later enter the monastic life.

His withdrawal to the desert, his ascetic discipline, his call to repentance, his instruction about how to live a godly life, his humility, and his pointing to Jesus as the one who brings the presence of God to the world, all show elements of Christian spiritual direction. The one who would give spiritual direction must first be one who has experienced the path down which he or she is leading others. Scripture gives evidence of spiritual guidance in the time of Jesus and the earliest days of the Christian community. People were not just taught about the Way, they were helped to live the Way.

It is fair to use the term spiritual direction to describe the activity of Ananias helping Paul translate his blinding insight into a whole new way of being and doing (Acts 9:10-19). Paul, himself, was a spiritual guide, drawing from his own powerful experience that had brought him to his declaration, "I live now, not I, but Christ lives in me" (Galatians 2:20). St. Paul also points to the unique relationship between a spiritual guide or father and his spiritual children. "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me' (1

Corinthians 4:15-16). Here the relationship involves more than just the actual teaching of the gospel. It includes the imitation of the life and character of the spiritual father.

In the post-Apostolic era, spiritual direction most frequently came in the context of confession or penance. Often this was formal, done in a public context. Sin was seen to separate the individual from communion with the church; restoration was a readmission to the Eucharistic community, reconciliation with God and with the church. Some early teachers, including the Shepherd of

Hermas and Tertullian, indicate that this formal reconciliation is like a second baptism, which

375

cannot be repeated (Jurgens, 1970). Presumably, such a public confession and the restriction to a single repentance were applied to serious sins, those for which excommunication was an appropriate response. Tertullian indicates that the public contrition included prostrations, fasting, prayer, tears, sackcloth and ashes, confession and asking forgiveness in public. In time, the act of confession was made to a priest who represented the community and not to the community as a whole. The priest would prescribe suitable penance and the formal reconciliation with the church would be done publicly by the bishop.

Classic monastic and religious Rules provided the foundation for much spiritual direction.

Among these were: the Rule of St. Augustine, the oldest surviving rule for the religious in the

West, and the Rule of St. Benedict. Benedict is considered the Father of Western Monasticism and his Rule is the basis of many monastic communities, including the Trappists and the Rule of the Carmelites formed in the 1200s (Jurgens, 1970). For many centuries the "spiritual was seen as the privileged domain of those in monastic and religious life or the priesthood. Therefore spiritual direction was for the spiritual elite. This definitely influenced the ways and means that were promoted for holiness. Most spiritual exercises or activities were connected to the vowed state and community life of religious. There was little regard for the married and single states of life. Prayer was understood almost exclusively as the domain of the religious and linked to the recitation of the Divine Office, the Psalms, as in a monastic or cloistered setting.

However, religious life itself shifted from the monastic setting and became worldlier. Religious men and women began to respond to the needs of lay people living ordinary lives in the world.

Therefore, spiritual direction became more open and connected to the everyday life of the

Christian. In the 1940s and 50s, new lay movements emerged such as the Catholic Worker

Movement in the United States led by Dorothy Day; Young Christian Workers in France; Legion

376

of Mary in Ireland; Cursillo movement in Spain, Latin America, and the United States; Christian

Family Movement in the United States (McBrien, 1994). These movements brought spirituality into the marketplace and spiritual direction took on new vigor as members sought guidance for their involvement in the world.

However, the greatest shift in the Catholic Church happened in the early 1960s when Pope John

XXIII convoked an Ecumenical Council, known as Vatican II. (There had been a Vatican I

Council in 1869-70). John XXIII's desired to open the windows to allow a breath of fresh air into the Church and to establish a genuine, loving, open dialogue, and interaction between the

Church and the modern world. Led by the Holy Spirit, the Pope called for a new pouring out of the Holy Spirit in the Church. He wanted a "new Pentecost." "Aggiornamento" was the buzzword, meaning "bringing up to date" or "renewal." Renewal was sought by returning to the

"roots" of the Church's foundation and existence for nearly 2000 years. These roots are the

Scriptures, the Liturgy, the Church's teachings, and especially the power and guidance of the

Holy Spirit. In this new life of the church, spiritual direction was open and encouraged for the laity as well as the religious (Flannery, 1992).

Spiritual Direction Today

The present day practice of spiritual direction is not only encouraged for the religious, but is also encouraged for the spirituality of the laity. Spiritual direction is a relationship in which one person assists another, in attending to God’s presence and call. Spiritual direction has been, and remains, particularly strong within Roman Catholic and Orthodox religious orders, and over the past twenty years Anglican and Protestant traditions have begun to recover it more fully. There is also growing interest in spiritual direction among other faith traditions, such as Judaism.

(Schroeder & Meyers, 1996).

377

We define Christian spiritual direction as help given by one Christian to another which enables that person to pay attention to God’s personal communication to him or her, to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship (Barry & Connolly, 1982) . Throughout Christian history,

spiritual direction has traditionally been practiced by ordained clergy alone. In recent years,

however, this practice has widened to embrace the spiritual gifts of non-ordained persons as well.

Today, spiritual direction is regarded as a ministry open to all, not an order or office reserved for

the few .

Spiritual direction is a form of soul care and its practice has been rediscovered throughout the

Christian community due to the growing experience of spiritual emptiness (Moon & Benner

2004) . So what makes a soul healthy? Quite simply, a soul is healthy to the extent that it

experiences a strong connection to and receptivity to God. Jesus was clear: "If you remain in me

and I in you, you will bear much fruit; apart from me, you can do nothing" (John 15:5,).

However, connecting this spiritual reality to how we actually live is another matter. Spiritual

direction can help you connect with your own spiritual reality, and give tools to change how you

actually live – one step at a time. Spiritual direction will help you explore practical ways to restore life and vitality to your soul,

There is an overwhelming need in the Christian community to experience God more

personally. We want to touch the face of God and experience an awareness of His loving care

for us. Cultivating an awareness of God’s presence is the foundation of the practice of spiritual

direction. The whole purpose of spiritual direction is to penetrate beneath the surface of a

person’s life, to get behind the façade of conventional gestures and attitudes which one presents

378

to the world, and to bring out one’s inner spiritual freedom, one’s inmost truth, which is what Christians call the likeness of Christ in one’s soul. This is an entirely spiritual thing, for the

work of rescuing the inner person from automatism belongs first of all to the Holy Spirit

(Merton, 1960). In spiritual direction the goal is to seek discernment of how the Holy Spirit is

leading a particular person’s life but at the same time to recognize that God has already revealed

much of what we need to know. The spiritual director helps us to learn to recognize that

revelation.

God is continually working in our lives, but many of us do not feel or see this work. We

need assistance in our communication with God. We need to develop a prayer life, which

includes contemplative prayer. In contemplative prayer, we become absorbed in the person of

God. Contemplative prayer leads to a forgetting of self in order to concentrate on God and

develop communication and a relationship with him. Since it can be difficult to develop a

contemplative prayer practice, one may seek out a spiritual director. The director's primary

function is clarification and discernment, to clarify and to discern what God wants in the

directee’s life (Edwards, 2001).

The Spiritual Director

A spiritual director is not a psychiatrist, psychologist, or counselor. A spiritual director is a

companion who walks with a directee as they learn to communicate and deepen their relationship

with God. There is an emphasis on the prayer life of the directee. The spiritual director is

responsible to help the directee to see how that prayer leads them into conversation with God,

and helps them discover how God is working in their lives. However, it must be understood that

the true director is the Holy Spirit, which in the Christian tradition is the Spirit of Christ present

379

in and among us. The human director is there to listen for the directions of the Spirit (Barry &

Connolly, 1982) .

In order to be able to accomplish this form of God’s work, a director must themselves have a

mature prayer life, he or she must be secure and confident, he or she must have the ability to

listen contemplatively, the ability to be open about his or her own spirituality and prayer life, and

the ability to form trusting relationships with those she directs. The director also needs a deep

faith in the desire and ability of God to communicate with His people on both a community and

individual level. A spiritual director needs an informed and intelligent understanding of the

Bible, the faith of the Church, and modern theology, because initial work in spiritual direction

often involves the healing or correcting of false images of God (Schroeder & Meyers, 1996). The

director needs a basic knowledge of modern psychology, the diversity of Christian religious

experience, and should also have a sympathetic awareness of non-Christian religious experience

(Barry & Connolly, 1982). Today, with the greater emphasis on "holistic spirituality," it is ever

more imperative that a director have knowledge and understanding of the multiple facets of

being human.

The profession of the spiritual director is listening. The spiritual director must be able to put

aside his or her own needs and cares and to see the world through the eyes of the directee. The

importance is to understand the needs and feelings of this other person who is seeking to reach

out to God and listen to His message of love and direction for them. It is a sacred trust.

A director must be a person of: love, broad human and spiritual experience, competence,

prayer, insight, vision, balance, prudence, reverence, patience, compassion, trustworthiness,

discretion, sympathy, sincerity, warmth, simplicity, encouragement, and lots of common sense.

The director may be a "wounded healer" because of his or her own life-experience of struggle,

380

passion, conflict, spiritual darkness, and light. Patience is very important in a director, the patience to respect God's timetable for the seeker's spiritual growth. A director has to help the directee live in God’s time and not in man’s time.

The Ethics of Spiritual Direction

In common with persons who, in a professional capacity, engage in deep personal contact with others, spiritual directors have responsibilities and are exposed to risks. A person seeking spiritual direction is vulnerable. Any personal interaction between a trained and experienced person and someone without those qualities involves an exercise of power. Without the power that comes from training and experience the practice of spiritual direction would be impossible.

The possession of this power exposes the person being directed to the possibility of its abuse.

Therefore, this potentially places both parties at risk. Spiritual direction, being set in the context

of the Christian faith, has values that are derived from the nature of God in creation and

incarnation. Individuals must be regarded as those bearing the image of God and beneficiaries of

the sacrificial love of Jesus. They cannot be used for the pleasure, satisfaction or benefit of others

or in other words the directee must be shielded from behavior that is sexualized, manipulative, abusive or coercive. The director must maintain appropriate physical and psychological boundaries (Barry & Connolly, 1982) .

The spiritual director must respect the individuality and dignity of their directee, which means

respecting the privacy of the directee. The director should limit inquiry into the personal life of

the directee to those matters that are directly relevant to spiritual direction. The director should

conduct meetings at an appropriate location. The director should protect the identity of the

381

directee including the fact that a person is a directee. The director should keep confidential all oral and written communication concerning spiritual direction.

Conclusion

Spiritual direction is a work of love, presence and attentiveness. The director must be capable of discernment and agree to put himself or herself aside and to focus his or her attention on the person he or she directs. The director by encouragement and example helps the directee to develop and trust their own powers of discernment. The person seeking spiritual direction is on a journey. They are seekers of God. They seek his love, His communication, and His direction for their lives.

The spiritual director is a companion on the road of this journey, who by compassionate listening assists the directee in their recognition of God and His will for their lives (Guenther,

1992). The spiritual director must have a deep faith in the desire and ability of God to communicate with His people. The spiritual director must have conviction in the fact that there is no one with whom God does not desire to communicate. The director must have a contemplative attitude developed through his or her own prayer and experience of communication with God in order to assist the directee to be open to God’s communication with them.

Thankfully, the spiritual director does not undertake this sacred ministry alone. The director is on his or her own journey and although may have a few more insights into God’s power of communication, she is a seeker as well. When all is said and done, the true director is the Holy

Spirit, and Jesus is our primary model for spiritual director and teacher. Our God desires to

382

communicate with us. After all, He created us out of love, and He expressed happiness with His creation.

“ Then God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth." 7 So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. . . And God saw everything that he had made, and behold, it was very good” (Genesis 1:26-28,31).

Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

383

The workshop master will read and explain this activity.

Spiritual Health Assessment (see Appendix II)

Group Discussion

Song Before Lunch Open the Eyes of My Heart Words and Music by Paul Baloche

Break for Lunch

There will be a separate dining room set up for all eating activities.

384

Spirituality Workshop Three Theme: "The Message has not changed: Tell them that I Love Them." Afternoon Day Two

Song (To bring participants back to the retreat)

Open the Eyes of My Heart Words and Music by Paul Baloche

Scripture Reading-(Dramatic Reading)

John 6:25-40 (New International Version)

Jesus the Bread of Life

25 When they found him on the other side of the lake, they asked him, "Rabbi, when did you get here?"

26 Jesus answered, "I tell you the truth, you are looking for me, not because you saw miraculous signs but because you ate the loaves and had your fill. 27 Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval."

28 Then they asked him, "What must we do to do the works God requires?"

29 Jesus answered, "The work of God is this: to believe in the one he has sent."

30 So they asked him, "What miraculous sign then will you give that we may see it and believe you? What will you do? 31 Our forefathers ate the manna in the desert; as it is written: 'He gave them bread from heaven to eat',"

32 Jesus said to them, "I tell you the truth, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world."

34 "Sir," they said, "from now on give us this bread."

35 Then Jesus declared, "I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty. 36 But as I told you, you have seen me and still you do not believe. 37 All that the Father gives me will come to me, and whoever comes to me I will never drive away. 38 For I have come down from heaven not to do my will but to do the will of him who sent me. 39 And this is the will of him who sent me, that I shall lose none of all that he has given

385

me, but raise them up at the last day. 40 For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day."

Prayer

5A Prayer of Love

"Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." 1 Corinthians 13:4-7

Dear Lord:

Because love is patient:

All: Help me to be slow to judge, but quick to listen, hesitant to criticize, but eager to encourage, remembering your endless patience with me.

Because love is kind:

All: Help my words to be gentle and my actions to be thoughtful. Remind me to smile and to say

"Please" and "Thank You" because those little things still mean so much.

Because love does not envy or boast, and it is not proud:

All: Help me have a heart that is humble and sees the good in others. May I celebrate and appreciate all that I have and all that I am, as well as doing the same for those around me.

Because love is not rude or self-seeking:

All: Help me to speak words that are easy on the ear and on the heart. When I'm tempted to get wrapped up in my own little world, remind me there's a great big world out there full of needs and hurts.

Because love is not easily angered and keeps no record of wrongs:

5 http://houseofvirtue.blogspot.com/2007/02/prayer-of-love.html

386

All: Help me to forgive others as you have forgiven me. When I want to hold onto a grudge, gently help me release it so I can reach out with a hand of love instead.

Because love does not delight in evil but rejoices with the truth:

All: Help me stand up for what is right and good. May I defend the defenseless, and help the

helpless. Show me how I can make a difference.

Because love always protects and always trusts:

All: Help me to be a refuge for those around me. When the world outside is harsh and cold, may

my heart be a place of acceptance and warmth.

Finally, because love always perseveres:

All: Help my heart continually beat with love for You and others. AMEN.

387

The master of ceremonies will introduce the speaker and the topic.

Fifth Keynote- Are we there yet?

Luke 24:13-35

On the Road to Emmaus

13 Now that same day two of them were going to a village called Emmaus, about seven miles [a] from Jerusalem. 14 They were talking with each other about everything that had happened. 15 As they talked and discussed these things with each other, Jesus himself came up and walked along with them; 16 but they were kept from recognizing him. 17 He asked them, "What are you discussing together as you walk along?" They stood still, their faces downcast. 18 One of them, named Cleopas, asked him, "Are you only a visitor to Jerusalem and do not know the things that have happened there in these days?" 19 "What things?" he asked. "About Jesus of Nazareth," they replied. "He was a prophet, powerful in word and deed before

God and all the people. 20 The chief priests and our rulers handed him over to be sentenced to

death, and they crucified him; 21 but we had hoped that he was the one who was going to redeem

Israel. And what is more, it is the third day since all this took place. 22 In addition, some of our

women amazed us. They went to the tomb early this morning 23 but didn't find his body. They came and told us that they had seen a vision of angels, who said he was alive. 24 Then some of our companions went to the tomb and found it just as the women had said, but him they did not see."

25 He said to them, "How foolish you are, and how slow of heart to believe all that the prophets have spoken! 26 Did not the Christ [b] have to suffer these things and then enter his glory?" 27 And beginning with Moses and all the Prophets, he explained to them what was said in all the

Scriptures concerning himself.

28 As they approached the village to which they were going, Jesus acted as if he were going

farther. 29 But they urged him strongly, "Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them.

388

30 When he was at the table with them, he took bread, gave thanks, broke it and began to give it

to them. 31 Then their eyes were opened and they recognized him, and he disappeared from their sight. 32 They asked each other, "Were not our hearts burning within us while he talked with us on

the road and opened the Scriptures to us?"

33 They got up and returned at once to Jerusalem. There they found the Eleven and those with

them, assembled together 34 and saying, "It is true! The Lord has risen and has appeared to

Simon." 35 Then the two told what had happened on the way, and how Jesus was recognized by them when he broke the bread.

The men with Jesus on the road to Emmaus are adequately profiled only in Luke 24:13-35, while Mark 16:12-13 merely mentions them. The one remained unnamed, and Cleopas remains unknown except for his name. The men with Jesus on the road to Emmaus had experienced a faith-shaking body blow by seeing Christ die. With all other disciples, they could not fathom

Jesus and death in the same sentence. Indeed, their original high hopes for Christ fell to equally abysmal depths once He died.

Returning home that Sunday afternoon proved the finality of their hope, despite the ferment of equal exhilaration and despair circulating among the disciples over news of Christ's resurrection. The men of Emmaus had no doubt: Jesus was gone and that was the end of their confidence. Naturally, they talked as they walked, discussing the "what ifs" of the Final Week in

Jerusalem, wondering "why this and that" had happened. Verses 19b-24 unquestionably summarized their discussions.

Their obsession with Christ's failure at Calvary led to their failing to recognize Him when He approached. The Scripture does not say He disguised Himself. They simply could not recognize

389

Him because they rejected the whole idea of His death. We will only understand Jesus if we see

Calvary as a Victory, not a Defeat; as a Conquest, not a Subjugation! Despite their denials, and subsequent inability to recognize Him, He tried to awaken them to His identity and purpose by seeking specific information about the cause of their sadness.

While they could not believe that anyone in Jerusalem could be ignorant of the epochal changes in the past week, they faithfully recounted to Him what they knew. As they did, it was obvious they had first-hand information. Everything said was in harmony with Gospel teaching about Jesus. Their references to Christ's possible resurrection are also authentic truth-telling biography. Nothing but confusion could result in those garbled reports, those partial accounts from differing sources. Had instant faith in Christ's resurrection resulted from such accounts, skeptics would have reason to doubt.

The men with Jesus on the road to Emmaus had the unbelievable benefit of Christ's personal tutoring in the meaning of Old Testament Scripture. In what was unquestionably a stern rebuke, delivered in a light-hearted manner, Jesus tied His death and resurrection to prophetic teaching.

He explained plainly, what generations of their scholars had misunderstood: only through suffering could Jesus gain the victory that equaled His suffering. That offered the real, true meaning of all Old Testament teaching.

The men with Jesus on the road to Emmaus had the added pleasure of inviting Jesus to their home. He would have walked on but for their urgent extension of hospitality. Then, when at the table with them, their respective roles reversed. He, the invited guest, became the host; they, the hosts, became his guests. This aside proves the text's integrity, for it's the very procedure practiced in that culture.

This is most important ! Jesus stayed with them because of their forceful invitation for him to

390

come into their house and stay with them through the night. Jesus is not pushy. He goes where

He is welcome. He ‘made as though he would have gone further’. Two things are taking place here in my opinion:

They were exercising hospitality to a stranger. The roads are dangerous at night and they concerned themselves with His safety and comfort. They apparently had bonded in fellowship with Him and with the Scripture. No doubt, they hoped for a continuing discourse. It had been refreshing and enlightening to them. Probably they hated to see it end. Perhaps you have attended a conference, a revival, or a study group and reached a bonding and elevating of your spiritual mood, and been swimming in the elevated experience only to afterwards see the fire in your heart slowly diminish. Don’t you hate it when that happens? I do. They did the right thing. They ‘constrained him saying’. “ Abide with us: for it is toward evening, and the day

is far spent. Lord I have enjoyed your fellowship; I do not wish you to pass from my

presence. “ The constraint was done with words. When our spiritual fires are dying down and

the light in our joy is toward evening, with words pray sincerely. Do this, and He will come in

and spend time with you. Imagine, they had been shoulder to shoulder with the risen Lord for

over 2 hours discussing Scripture. So have you. Do not let the fellowship come to a close.

“Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” (Revelations 3:20) “And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and

gave to them. And their eyes were opened, and they knew him; and he vanished out of their

sight. And they said one to another, Did not our heart burn within us, while he talked with us by

the way, and while he opened to us the scriptures? And they rose up the same hour, and

returned to Jerusalem, and found the eleven gathered together, and them that were with them,

391

Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread.” Luke 24:30-35

I would have liked to have been either Cleopas or Thomas and had that evening meal with Jesus. Imagine our risen Lord blessing bread and breaking it for us. However, we do not have to imagine it. We may partake of it as often as we wish. We notice that at this point their eyes were opened, and they knew him. The upgrade to their knowledge and understanding had been accomplished. They were enabled to recognize that He who had given discourses to them was Jesus.

They remarked “ Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? ” If your heart burns within you as scripture is opened to you be glad. Anyone can earnestly pray for the Holy Spirit to place the love of God in their soul. As they receive this love, the love of God, they may be aware of the same ‘heart burning within us’ that the disciples experienced. It is the role of the Holy Spirit to place the love of

God, into the souls of those who earnestly desire it:

When He broke the bread, they recognized Him, and He vanished-though this was a common meal, not the Lord's Supper. It's very unlikely they had heard about His institution of the Lord's

Supper; the minds of all disciples would have been a blizzard of grief too great to surface positive memories. Nevertheless, the two recounted this particular event as the point of recognition. After His departure, they again discussed among themselves, but with the untrammeled excitement of students hearing the Master expound His own word. All fear of night travel gone, and all weariness of body removed, they rushed seven miles to Jerusalem - likely taking up to two hours, and arriving by 9 p.m. There they shared their testimony with others in

392

the Upper Room. They had left Jerusalem for home hours before - deeply mournful. They returned there hours later with no further thought of returning home!

Jesus fanned the fragile spark into a strong flame, a fire of new life and love. Now they have a new story to tell. They not only see Jesus differently, they also see themselves in a new way.

They are not ex-followers of a dead prophet, but disciples of the risen Lord. That is why their reaction to this encounter is to return to Jerusalem, despite the late hour, to give witness about their experience.

The journey to Emmaus begins in blindness, gloom, disillusionment and despair. It ends with the warming of the disciples’ hearts the opening of their eyes, and their return to Jerusalem.

It begins with the shattering of an immature faith and ends with the disciples giving witness to a mature faith. Their story now is a new one. A story filled with life and hope. Each of us is challenged to decide where to stand on the road, and in which direction we intend to go, which will ultimately write the story we are to tell. Life sends us searching, traveling, looking for meaning in our story. And in Jesus we find that meaning.

The chances are you will recognize Jesus in many ways and they will be your stories. Maybe nothing is more important than that we keep track, of these stories of who we are and where we have come from and the people we have met along the way because it is precisely through these stories that God makes himself known to each of us most powerfully and personally. If this is true, it means that to lose track of our stories is to be profoundly impoverished not only humanly but spiritually”. The experience of the presence of God is not a private gift. It is never for us alone. We all have a story to tell, a whole bunch of stories really that make up the fabric of our lives, that tell about who we are and who God is and how God is walking our journey with us, and who we are together as a community of faith.

393

Our stories might not be as dramatic as knowing Jesus in the breaking of bread. But, we are all here because someplace along the way Jesus joined us at a meal, or sang to us from the choir, or spoke to us through the scripture, or through the words of a friend or a stranger, or touched our hand in a quiet moment, or held us up when we were about to fall over, or steadied us in a whirlwind of activity when we barely could catch our breath, when we suddenly realize, often in hindsight, Jesus was there. Jesus is here. It is all part of our story.

The disciples were on the road to Emmaus thinking they were moving away from Jesus, but

Jesus joined their walk. He joined their meal. He told them stories. Then they knew. Then they went on to tell their story, and others believed and began telling their story. The story will continue long after we are gone.

As Christians, our spiritual journey constantly brings us back to Jerusalem, to the death and resurrection of Jesus, which gives meaning to all that we do. Strengthened by God’s Spirit we join on the walk to wherever, we share meals, and we tell our stories. We remember. God, as we go along our life’s way, will help us to be aware of His presence with us. He will open our eyes, makes us expectant, eager to be met by Him. We will never complete our spiritual journey.

"Your life is a sacred journey. And it is about change, growth, discovery, movement, transformation, continuously expanding your vision of what is possible, stretching your soul, learning to see clearly and deeply, listening to your intuition, taking courageous challenges at every step along the way. You are on the path... exactly where you are meant to be right now... And from here, you can only go forward, shaping your life story into a magnificent tale of triumph, of healing of courage, of beauty, of wisdom, of power, of dignity, and of love." Caroline Adams

Questions/Discussion The participants will be asked to share comments and to ask specific questions of the speaker.

Break

394

Workshop-(The workshop master will read and explain the activity.)

What does God want you to do with your life?

Matthew 4:18-22 (New International Version)

The Calling of the First Disciples

As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. "Come, follow me," Jesus said, "and I will make you fishers of men." 0At once they left their nets and followed him. 1Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, 2and immediately they left the boat and their father and followed him.

It is not likely that Jesus is going to call us as directly and dramatically as he called Peter and

Andrew, James and John, saying face to face: "Come, follow me." But God does call us. God knows us best. He created us, and gifted us with a unique soul and unique personality. There never was and never will be anyone quite like you or me. Just as we have unique fingerprints, we have also a unique soul. What does God want you to do with your life?

Each baptized Christian has two vocations: a general and specific vocation. Our general vocation consists in having Christ live in us and through us. We are called Christian. Even if a complete stranger meets us, that person should be able to identify us by our dress, manners, words and deeds as a Christian. When a stranger enters your home, are there things that indicate that this is a

Christian home? Is there a Bible on a table? Is there a picture of Jesus?

By appearance, are you a Christian by wearing a cross? By your words, are you Christian: praising

God, not using God’s name in vain? By your deeds, are you Christian by doing good and avoiding evil, by making sacrifices to do good things for other people, in imitation of Jesus?

When you do good things and help people, do you feel so good deep down that you can do this everyday of your life? All people young and old ask the question: "God what do you want me to do

395

with my life?

After you ask the question, pray quietly, and frequently. Watch and listen. What do other people say to you? Do they compliment you on sharing, on helping, on sacrificing, on your level of responsibility? If they do, excellent, give thanks to God. If people do not say these things to you, why not? If someone likes you, that is excellent; that is how God made us. More importantly, why do they like you? Is it because you have lots of money; or because you treat people well, you listen, you help, you are mature in loving God and other people..

Most importantly, ask God quietly and frequently, "God, what do you want me to do with my life?"

God knows you best. He created you, uniquely. It is not likely that Jesus is going to walk up to you like the four apostles and say directly, "Come, follow me." Instead, God will guide you through prayer and experiences. Pray quietly, pray often, "God, what do you want me to do with my life?"

What do you think God wants you to do?

Are you already doing it? If so, how do you know? If not, how are you going to do it?

Journal your responses.

396

Workshop Evaluation ( see Appendix I) Closing Announcements- (Master of Ceremony) Brief discussion about continuing the spiritual journey Closing Banquet Transportation Announcement of future retreats Thanks to the speakers and to the participants.

Scripture Reading (Dramatic Reading)

John 14:1-14 (New International Version)

Jesus Comforts His Disciples

1"Do not let your hearts be troubled. Trust in God [a]; trust also in me. 2In my Father's house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. 3And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. 4You know the way to the place where I am going."

Jesus the Way to the Father

5Thomas said to him, "Lord, we don't know where you are going, so how can we know the way?"

6Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me. 7If you really knew me, you would know [b] my Father as well. From now on, you do know him and have seen him."

8Philip said, "Lord, show us the Father and that will be enough for us."

9Jesus answered: "Don't you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, 'Show us the Father'? 10 Don't you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. 11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. 12 I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. 13 And I will do whatever you ask in my name, so that the Son may bring glory to the Father. 14 You may ask me for anything in my name, and I will do it.

Prayer

397

Closing Prayer of the Retreat

Loving Spirit of Wisdom, guide our thoughts and our memories.

In the light of your love, may we see what is important for us to remember, what is important for us to hold to our hearts, and what we need simply to let go of in peace, for we trust you to be our guide even when the path seems unclear to us. Through Jesus Christ, Amen.

Song

Open the Eyes of My Heart Words and Music by Paul Baloche

Banquet-Held in the Dining Room

End of Second Day

398

Conclusion

I have created these workshops or retreats in order to help others gain an understanding of

Christian Spirituality. Hopefully they will be a positive force in the development of a Christian formation that centers on the message and teachings of Jesus. These retreats are not designed to be theologically Catholic or Protestant. However, being that my theological tradition is Roman

Catholic, they may seem to emphasize that approach to Christianity. If that is the perception, I want to make clear that my desire is that they be "Catholic" as in "universal" acceptance in their approach as opposed to being specifically Roman Catholic in doctrine. However, I believe that the presentations can be adapted to accommodate either Roman Catholic participants or participants of mixed Christian denominations.

The retreats that I have designed are my attempt to help others develop their relationship with

Jesus and to understand the message that He brought us. True Christian spirituality is about this relationship and the effects that follow, through the deepening of this relationship. In order to develop this spiritual relationship we have to gain an understanding of Jesus. Who is He? Why did He become human? What was the message He brought to us? How do we see Jesus in our daily lives? How do we live our lives as He lived His life?

The retreats are also about the formation of our spiritual leadership in our practice of

Christianity. When I think of what makes a spiritual leader, I think of a person who is a true follower of Jesus. The spiritual leader is a person with vitality and energy for life, who knows what life is all about, and is living well. This person is comfortable with chosen values and lives them with integrity. This person knows the value of other people and cherishes their lives and input.

399

These retreats are designed to develop, in the readers or participants, an understanding that a spiritual leader is rooted in the historical values of a chosen Christian tradition and yet is convinced that any tradition must change to be as relevant in the future, as it was in the past.

When I talk about the tradition, I am speaking of the rules of Christianity and not the heart of

Christianity, which is living a life centered in Jesus that is one of love, compassion, forgiveness and service. The Christian religion should never be used as a weapon to inflict hurt, pain and judgment upon its membership. The Christian religion must be a loving and healing influence and a celebration of community. Just as Jesus loved and accepted everyone He encountered, we must learn to do the same in our practice of Christianity.

Above all, a spiritual leader is motivated by an experience that has touched him or her profoundly and has influenced the way he or she now lives. That experience has to be an experience of relationship with Jesus. This Christian leader shows no embarrassment in talking about this relationship experience, and makes life decisions based on the value of this experience.

All three of the retreats were designed to have a little different focus although they all relate to the message of Jesus. Retreat one was a breaking open of Jesus' message from the Scriptures that were written by those who actually knew Jesus. Looking at the message of Jesus from the standpoint of the Gospel and Epistle writers, we see what he actually said, as opposed to an interpretation of His Word. Jesus told them to make disciples and the disciples are telling us the same thing. The Kingdom of God is here. The message was still simple.

Participants in retreat one are also given the opportunity to evaluate their own faith by a presentation on the stages of faith and spiritual assessment form. They can learn for themselves

400

the strength of their faith through the assessment form, and to see where they fall on Hagberg &

Guelich (2005) stages of faith scale.

Practice and forms of prayer have also been introduced in this workshop. I believe that the readers or participants will learn that there are many forms of prayer. They do not have to read what I like to call "canned prayers" in order to talk to God. Readers and participants will see that prayer comes in many different forms and that they have to discover the prayer type that facilitates for them communication with God.

Although this retreat can be worthwhile for everyone, I believe that the readers of, or participants in this retreat would be at the level of stage three or four in their stage of faith. They are becoming good disciples, but need more. They are ready to form a relationship with God, not just talk at Him.

Retreat two focused on a specific prayer type called lectio divina. This brings one to pray more contemplatively. Praying with the Psalms was also an important part of this retreat. It is hoped that through this retreat, readers or participants will develop a more prayerful life thus enhancing their communication with God. They can begin to communicate with God as one does in human relationships.

I believe that retreat two is the retreat that could help people get over the wall, if that is where they are stuck in their stage of faith. A concentration on prayer and meditation will help the participant talk to God and bring God their restlessness, their hurts, and their questions. In order to pray using lectio divina, one has to stop their day and take the time to pray. It takes concentration and quiet, skills that are difficult to attain in our society. This prayer is what is necessary to move one along on their spiritual journey. One cannot move by themselves,

401

especially if they are stuck at the wall. They can only move with God's help. He is waiting for us to ask for His help.

Retreat number three emphasizes Jesus message from a contemporary standpoint. What do we do now? In a way, number three is a retreat of solidarity in that we are all on a continuing journey. We will never reach perfection, but we continue to try. We are reminded that the message of Jesus is as important today as it was back in the first century . "Repent for the kingdom of God is at hand" (Matthew 3:2; 4:17; Mark 1:15).

In the third retreat, I try to present the message that we are responsible to help create the Kingdom of

God right here on earth. And just how do we do that? It is not just to lead a good life and go to heaven when we die. The Kingdom is here and Jesus is the King. Retreat three emphasizes that we need to learn those kingly virtues of love, compassion, and forgiveness. I would hope that readers or participants in this retreat will take away with them an inspired vision of Jesus' Kingdom and that they need to work

on helping God to create that kingdom here. This retreat should reach those who are in stages 5 and 6 of the stages of faith to encourage those readers or participants who are ready to surrender their will to God and trust in His love to lead them forward.

Overall, the retreats have emphasized that those who believe in Jesus Christ are challenged to follow His example, and leadership becomes that of love, compassion, forgiveness and service to others. What we have to remember is that the reason for Christianity is Jesus. If our practice of religion is not centered on Jesus, we are not true Christians. When we gather in Church, Jesus is there with us as the center, drawing us together.

The message in my retreats is that the master is the servant of all, and Jesus spoke explicitly of the kind of leadership He expected of those who follow Him. This leadership must be based upon the behaviors He expressed as acceptable for His followers and an avoidance of certain kinds of behaviors that He found unacceptable. As an example, love is in, judgment is out.

402

In essence, we are all leaders in service to each other. By our baptism, we are all members of

Christ's family and have the responsibility to love and to take care of each other. We are to help each other in the formation of God's Kingdom here on earth.

These three workshops have been my attempt to give people history, background, and understanding of Christian spirituality, in order to recognize that we are assisting with God's plan to spread His Kingdom to all the ends of the earth. We are the branches from the vine that is spreading the Good News. Jesus' love and Kingdom are that Good News.

As Christians, our responsibility is to live in the Kingdom of God here on earth. This is why I believe that our religious practices cannot be the strict adherence of the rules, without an understanding that the first and most important rule of Christianity must be to love. All the other rules have to be designed to help the Christian live the first rule.

I have come to an understanding that Jesus brought us the Kingdom and He is the King. He lived among us and in doing so demonstrated the love, acceptance, compassion, healing and service of His Kingdom. He brought us the message of God's love for us, and the message that we must share that love with one another. The Kingdom did not leave at Jesus' ascension, but remains with us by the power of His Holy Spirit.

I look at society and realize that there is a great need to spread that message of love, because what I see currently being emphasized in various mediums of communication is a message of fear, isolation, hate, and hopelessness. God created the world, looked back at His creation and said that everything is good, even very good. If God believes that His creation is very good, we must learn to see that same goodness. Even though bad things do happen, bad and evil cannot continue to be the focus of how we view the world. There is goodness and great beauty in this

403

world and we must re-train our thinking to see that goodness and beauty. The Kingdom of God is here and that is not only good, but also "great".

Each of the three workshops can be presented individually, but I believe that all three together will present an understanding of Jesus' message of love and how that message does not change from Jesus' time to our time. I intentionally began the first workshop with the Scripture reading of Jesus meeting the two disciples on the road to Emmaus and included that same Emmaus

Scripture reading toward the end of the third workshop. I believe in doing this, I have emphasized that we are always on that road to Emmaus, discovering and re-discovering our understanding of Jesus. We meet Him on that road throughout our journey, and the journey does not end during this life. We may not always recognize Him just as the two disciples did not recognize Him, but He is always there with us, walking with us on our spiritual journey.

In all three workshops, I have relied heavily on the use of Scriptures in order to help participants understand Jesus' love, Jesus' message, and Jesus' kingdom. I felt that it was very important to show readers or participants that the Bible is the Word of God. It is also important that participants know that an understanding of Jesus is seen not only in the New Testament, but can also be found in the Old Testament.

Communication with Jesus through prayer is also an important part of these workshops. In order to develop our relationship with God, we must learn how to communicate with Him.

Prayer is how we communicate with God. However, communication, as in our human relationships, must be a dialogue, not a soliloquy. We cannot just talk at God and expect to build a relationship. God is not there just to fulfill our wishes like a gene in a bottle. In addition to learning how to pray to God/Jesus, we must learn how to listen to His conversation to us.

404

Praying with the Scriptures, especially the Psalms brings us a way of praying when we cannot find the words to describe our feelings.

I explained different forms of prayer and how these forms can be used depending upon our own preference and personality. Our relationship with God is unique to each one of us.

Therefore, how we pray becomes unique as well. It is important to find a way to pray that is meaningful to us and satisfies that desire for communication with God. Prayer should be a display of a loving relationship, not something that becomes a chore. Just as we look forward to communicate with our human loved ones, we should look forward and set aside time to communicate with the God who loves us and with whom we love.

In the process of creating these workshops, I have come to a better understanding of the

"Kingdom of God". I believe that in the past, I had an understanding of our needing to learn how to live in the Kingdom and to follow the practices outlined by Jesus. However, an emphasis that the Kingdom of God is a reality of the here and now had not been fully developed in my thinking.

This book has been not only a way to spread the Good News to others, but it has given me a new excitement, energy, vitality, and enthusiasm for the message of Jesus and getting that message out to others. However, it has also been a learning experience for me personally. In the breaking open of the Scriptures, I have been fortified with a better understanding of Jesus, and His great demonstration of love. My own heart has been touched and filled by Jesus and I have a greater need to share with others what I have learned and continue to learn.

I have learned that I need to live a life of love, compassion, forgiveness and service, not just to preach it to others. I have learned that I need to see how Jesus is an active part of my own life.

The creation of these workshops has taught me an acceptance of myself as a beloved member of

405

the family of God. I have learned the importance of every human life. I have learned the importance of community and why it is necessary to attend Church and to seek out those who can help me to increase my faith and to develop my relationship with God, just as I am there to help them to grow in faith. I have learned the great importance of prayer as communication with Jesus, and the need to be quiet, to listen, and to recognize Jesus communication with me. I have learned that I cannot pass along to others what I do not firmly understand and believe myself.

I believe that God has inspired me in the process of preparing these workshops. Since this is not my personal message, I believe that God has directed me in how He wishes His message to be presented. I believe that it was through prayerful direction that I was able to accomplish this task.

The message of Jesus is a Christian message that needs to be shared with all Christians. It is not a message that is restricted to any particular denomination. It would be my guess that God is not so particular regarding our Christian denominations, favoring one over the other. I think that is something that we should keep in mind when judging the validity or correctness of Christian denominations, other than our own. Church or religion is a way to celebrate our love of Jesus and each other. Faith in Jesus is the criteria of importance; the church should be there to compassionately assist us in the development of that faith.

Sometimes it is very difficult to gain an understanding of all the rules and regulations of a particular Christian Church or religion. We might not be able to understand the reasoning as to why a church rule exists. We may feel that the rule is unfair. We may feel judged if we disagree with a position or direction of our particular church or congregation. We may even feel that we cannot live up to the demands placed upon us by our particular Christian denomination.

406

This is not the case with the message of Jesus. His message of love and Kingdom is very clear. There are no hidden meanings or unfairness of any kind. There are no complications or exceptions. His message is kind, loving, and gentle. One does not have to be a scholar to understand the meaning of His message. One could be a fisherman, or a tax collector, or even a tentmaker, and still be able to spread the Good News of Jesus. Furthermore following the instructions of Jesus will not be so demanding that one cannot possibly fulfill all of His expectations. We are allowed to fail and to try again. The simplicity of His loving message to us can be summed up in Matthew's Gospel when Jesus says:

"Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light." (Matthew 11:28-30)

407

References

Aburdene, P. (2007). Megatrends 2010: The Rise of Conscious Capitalism . VA: Hampton Roads

Publishing Company Inc.

Barry, W. A. & Connolly, W. J. (1982). The practice of spiritual direction . New York: The

Seabury Press.

Bergan, J. S. & Schwan, M. (2006). Surrender: A Guide for Prayer . Maryland: The Word

Among Us Press.

Bristow, J.T. (1998). What Paul Really Said About Women: An Apostle’s Liberating Views on

Equality in Marriage, Leadership, and Love (with study questions). San Francisco:

Harper Collins.

Bonhoeffer, D. (1978). Life Together: The Classic Exploration of Faith in Community. New York: Harper One Bonheoffer, D. (1989). Psalms: The Prayer Book of the Bible . MN: Augsburg Fortress

Publishers.

DeMello (1990). Awareness: The Perils and Opportunities of Reality . New York: Doubleday.

De Verteuil, M. (2000). Let all the Peoples Praise Him: Lectio Divina and the Psalms. New

York: Columbia Press

Dwyer, V. (1999) Lift your Sails: The Challenge of Being a Christian. New York: Continuum.

Edwards, T. (2001). Spiritual director spiritual companion: guide to tending the soul. New

York: Paulist Press

Elias, J. L. (1991). The Return of Spirituality: Contrasting Interpretations . Religious Education.

86:3 455-466.

Endres, J. & Liebert. (2001) A Retreat with the Psalms. New York: Paulist Press

408

Flannery, A. (Ed.). (1992). Vatican Council II: The conciliar and post conciliar documents (Rev.

ed.). Grand Rapids, MI: William B. Eerdmans Publishing

Forest, J. (2007). The Road to Emmaus: Pilgrimage as a Way of Life. New York: Orbis Books

Girzone, J. (1998) Portrait of Jesus. New York: Doubleday.

Girzone, J. (2004) Never Alone: A Personal Way to God. New York: Doubleday.

Gregory, A. , Bartlett, D.,Hooker, M. & Wansbrough, H. (2006). The New Proclamation

Commentary on the Gospels . Minneapolis: First Fortress Press.

Gross-Diaz, T. (1997). The Psalms Commentary of Gilbert of Poitires: From Lectio Divina to

the Lecture room. Boston, MA: Brill Academic Publishers.

Guenther, M. (1992). Holy listening: the art of spiritual direction. Lanham, MD: Cowley

Publications.

Hagberg, J. & Guelich, R. (2005) The Critical Journey: Stages in the Life of Faith. Salem:

Sheffield Publishing Company.

Hahn, J. S. (1997). Bible Basics: An Introduction and Reference Guide to the Five Books of

Moses . New York:Feldheim Publishers.

Hall, T. (1988). Too Deep for Words: Rediscovering Lectio Divina . New York: Paulist Press.

Harrington, D. J. (2008). Meeting St. Paul Today: Understanding the Man, His Mission, and His

Message. Chicago: Loyola Press.

Hillerbrand, H. (1968). The Protestant Reformation: Documentary History of Western

Civilization . New York: Harper Perennial

Jones, T. (1993). Great Awakenings: Americans are Becoming . Christianity Today. 11:8 22-25

409

Jurgens, W. A. (1970). The faith of the early fathers (Vol. 1). Collegeville, MN: The Liturgical

Press.

Keating,T. (1994). Invitation to Love; The Way of Christian Contemplation . New York:

Continuum International Publishing Co.

Keating, T. (2000). The Mystery of Christ: The Liturgy as Spiritual Experience . New York: The

Continuum Publishing Company.

Keating, T. (2008). Open Mind, Open heart. New York: The Continuum Publishing Company.

Kummel, W. G. (1996). Introduction to the New Testament . Nashville:Abingdon Press.

Lane, G. A. (2004). Christian Spirituality: A Historical Sketch . Chicago: Loyola Press.

Lonsdale, D. (2004) Eyes to See, Ears to Hear: An Introduction to Ignatian Spirituality.

Maryknoll, NY: Orbis Books.

Mazzonis, Q. (2007) Spirituality, gender and the self in Renaissance Italy: /Angela Merici and

the company of St Ursula (1474-1540) . Washington D. C.:The Catholic

University of America Press.

McBrien, R. P. (1994). Catholicism . San Francisco:Harper

McGinn, B. (2009) The Doctors of the Church: Thirty-Three Men and Women Who Shaped

Christianity. New York: The Crossroad Publishing Co.

McQuiston, J. (1996). Always we Begin Again: The Benedictine Way of Living. Harrisburg:

Morehouse Publishing.

Merron, T. (1960). Spiritual direction & meditation. Collegeville, MN: The Liturgical Press.

Merton, T. (1956). Praying the Psalms . MN: The Liturgical Press.

410

Moon, G. W. & Benner, D. G. (2004) Spiritual direction and the care of souls: a guide to

Christian approaches and practices. Downers Grove: Intervarsity Press.

Morello, S. (1995) Lectio Divina and the Practice of Teresian Prayer. Washington: ICS

Publications.

Muller, J. E. & Kenney, C. (2004). Keep the Faith, Change the Church: The Battle by Catholics

for the Soul of Their Church . Pennsylvania: Rodale Press.

Nichols, S. (2007). The Reformation: How a Monk and a Mallet Changed the World. Wheaton,

IL : Crossway Books

Nouwen, H. J. (1992). Life of the Beloved: Spiritual Living in a Secular World. New York: The

Crossroad Publishing Co.

Paintner, C. V & Wynkoop, L. (2008). Lectio divina: Contemplative awakening and awareness.

New York: Paulist Press.

Pennington, M. (1998). Lectio Divina: Renewing the Ancient Practice of Praying the Scriptures.

New York: The Crossroad Publishing Co.

Powell, J. (1998). The Challenge of Faith . Allen, TX: Thomas More an RCL Company

Rengers, C. (2000). The 33 Doctors of the Church. Rockford, IL: Tan Books and Publishers Inc.

Rivard, E.L. (1912). Clerics of Saint Viator. In The Catholic Encyclopedia. New York:

Robert Appleton Company. Retrieved October 11, 2008 from New Advent:

http://www.newadvent.org/cathen/15399a.htm

Rohr, R. (2008). Hidden Things: Scripture as Spirituality. New York: Saint Anthony Messenger

Press.

411

Rolheiser, R. (1998). The Holy Longing: The Search for a Christian Spirituality . New York:

Doubleday.

Sabatino, C. J. (1998). Spirituality: Experiencing the Everyday World as Grace. Horizons. 25:1

84-94 .

Schroeder, F., & Meyers, C. (1996). Spiritual direction for today's Catholics . Glen Rock, NJ:

Catholic Book Publishing Co.

Schwartz, A. E. (1995). Guided Imagery for Groups. Duluth: Whole Person Associates.

Simmons, E. (1959), The Fathers and Doctors of the Church. Milwaukee, WI: Bruce Publishing

Spitz, L. (1997). The Protestant Reformation . St. Louis, MO: Concordia Publishing House

Thomas, C. (2002). Reading the Letters of Saint Paul: Study, Reflection and Prayer. New York:

Paulist Press.

Tillich, P. (2001). Dynamics of Faith. New York: Harper Collins.

Vanier, J. (1994). Jesus, the Gift of Love. New York: The Crossroad Publishing Co.

Wills, G. (2006). What Jesus Meant. New York: Penguin Group.

Wojtyla, Karol. Pope John Paul II (1984) The Way to Christ: Spiritual Exercises. San Francisco:

Harper Collins Publishers.

412

Appendix 1

Spiritual Workshop Evaluation

1. On a scale of one to ten with ten being the best how would you rate this workshop?

2. What part of the workshop would you rate the strongest?

3. What part of the workshop would you rate the weakest?

4. How did you feel about filling out the Spirituality Assessment form?

5. Were you surprised by the results of the Spirituality Assessment form or were they about what you expected?

6. What did this workshop teach you about yourself?

7. Were you comfortable with the format of the workshop?

8. What changes in the overall format would you suggest?

9. What would you like to see added to this workshop?

10. Feel free to make further comments:

413

Appendix II

Spirituality Assessment

Your Name: ______Date: ______

INSTRUCTIONS:

This questionnaire measures some of your faith-related attitudes, beliefs and practices that will have an impact on your spiritual health. For each item, please circle the number that best describes your answer according to the scale provided. (Keep the papers when you are done we will talk about them later.)

YOUR BELIEFS & ATTITUDES:

1 = Strongly Disagree 2 = Moderately Disagree 3 = Slightly Disagree 4 = Unsure 5 = Slightly Agree 6 = Moderately Agree 7 = Strongly Agree

1. There is a connection between a person’s spirit, mind, emotions and body. 1 2 3 4 5 6 7

2. I obtain strength and comfort from my faith/spirituality. 1 2 3 4 5 6 7

3. Aside from my frequency of attending worship services, I consider myself to be spiritual. 1 2 3 4 5 6 7

4. My faith gives me a strong sense of meaning and purpose. 1 2 3 4 5 6 7

5. There is a God. 1 2 3 4 5 6 7

6. God’s Spirit lives in me. 1 2 3 4 5 6 7

7. My spiritual beliefs affect absolutely every aspect of my life. 1 2 3 4 5 6 7

8. My trust and faith in God gives me hope. 1 2 3 4 5 6 7

414

9. God hears me when I cry out to Him. 1 2 3 4 5 6 7

YOUR RELATIONSHIP WITH GOD:

1 = Strongly Disagree 2 = Moderately Disagree 3 = Slightly Disagree 4 = unsure 5 = Slightly Agree 6 = Moderately Agree 7 = Strongly Agree

10. My relationship with Jesus is the foundation for how I live my life. 1 2 3 4 5 6 7

11. My relationship with Jesus gives me a strong sense of purpose and meaning. 1 2 3 4 5 6 7

12. I love Jesus in a personal way. 1 2 3 4 5 6 7

13. Jesus loves me in a personal way. 1 2 3 4 5 6 7

14. I know that Jesus forgives me. 1 2 3 4 5 6 7

15. I trust in Jesus and have faith that He will take care of me. 1 2 3 4 5 6 7

16. I try my very best to understand the commandments of Jesus 1 2 3 4 5 6 7

17. I follow the commandments of Jesus. 1 2 3 4 5 6 7

HOW YOU PRACTICE YOUR FAITH:

1 = Strongly Disagree 2 = Moderately Disagree 3 = Slightly Disagree 4 = unsure 5 = Slightly Agree 6 = Moderately Agree 7 = Strongly Agree

18. I have close relationships with others in my faith community who have influence in my life’s direction. 1 2 3 4 5 6 7

19. I feel a strong sense of support from other people who are in my faith community. 1 2 3 4 5 6 7

415

20. I tend not to hold grudges for a long time when people hurt me. 1 2 3 4 5 6 7

21. I have forgiven myself for things that I have done wrong. 1 2 3 4 5 6 7

22. I have forgiven those who have hurt me. 1 2 3 4 5 6 7

23. I am not angry or bitter towards God, myself or others. 1 2 3 4 5 6 7

--- USE NEW SCALE ---

1 = Never 2 = About once a year 3 = Several times a year 4 = About once a Month 5 = 2-3 times a month 6 = About once a week 7 = More than once a week

24. I cry out to God when I need His help. 1 2 3 4 5 6 7

25. I attend religious services, activities or Bible studies. 1 2 3 4 5 6 7

26. I confess my wrongdoings/sins to God and ask for His forgiveness. 1 2 3 4 5 6 7

27. I volunteer at my place of worship or in my community. 1 2 3 4 5 6 7

28. I consciously surrender or “let go” of all aspects of my life to God. 1 2 3 4 5 6 7

29. I engage in social interaction with others of my faith. 1 2 3 4 5 6 7

--- USE NEW SCALE ---

1 = Never 2 = Less than once a month 3 = 2-3 times a month 4 = About once a week 5 = Several times a week 6 = Once a day 7 = More than once a day

416

30. I monitor my thinking/thought patterns as a way to influence my emotions, feelings and associated behaviors. 1 2 3 4 5 6 7

31. Other than at mealtime I pray, meditate, or talk with God. 1 2 3 4 5 6 7

32. I read or study Holy Scriptures/the Bible privately. 1 2 3 4 5 6 7

These assessments are for you to keep. This is a form to assist you in evaluating your spiritual health. No one will see this form unless you ask them to look at it. It is for your benefit. Please fill it out and use what it reveals to help you recognize your strengths and weaknesses so that God can continue to shape and mold you into the image of Christ.

417