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Ministry Focus Paper Approval Sheet
This ministry focus paper entitled
NURTURING A CHRISTIAN IDENTITY IN ADOLESCENTS AT GRAND LEDGE BAPTIST CHURCH
Written by
BRIAN M. McLAUGHLIN
and submitted in partial fulfillment of the
requirements for the degree of
Doctor of Ministry
has been accepted by the Faculty of Fuller Theological Seminary
upon the recommendation of the undersigned readers:
______Tom F. Schwanda
______Kurt Fredrickson
Date Received: June 20, 2014
NURTURING A CHRISTIAN IDENTITY IN ADOLESCENTS AT GRAND LEDGE BAPTIST CHUCH
FINAL PROJECT SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY FULLER THEOLOGICAL SEMINARY
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF MINISTRY
BY
BRIAN M. McLAUGHLIN JUNE 2014
ABSTRACT
Nurturing a Christian Identity in Adolescents at Grand Ledge Baptist Church Brian M. McLaughlin Doctor of Ministry School of Theology, Fuller Theological Seminary 2014
The goal of this project is to explore the relationship between historic spiritual disciplines and the development of an adolescent’s Christian identity. This is to be accomplished by implementing a modern adaptation of the Spiritual Exercises of Saint Ignatius into an existing adolescent small group. It is believed that the practices contained in the Spiritual Exercises enable an adolescent to embrace the reality that they are created by God, rebellious against God, reconciled to God, and called to participate in the mission of God. This thesis is tested at Grand Ledge Baptist Church in Grand Ledge, Michigan. The Spiritual Exercises of Saint Ignatius consist of meditative and contemplative prayer exercises based upon four biblical movements. These movements include human sinfulness and the love of God, the life and ministry of Jesus Christ, the death of Jesus Christ, and the resurrection of Jesus Christ. Each week adolescents gather to experience one of these exercises individually and reflect upon the exercise as a group. They are also provided daily exercises to complete on their own throughout the week. All exercises are taken from Larry Warner’s Journey with Jesus . Following completion of the project, the influence of the Spiritual Exercises on identity formation is analyzed. This study concludes that the practice of the Spiritual Exercises did influence an adolescent’s Christian identity. Adolescents indicated that this program provided a new and fresh experience with God and their relationship with him. Furthermore, they regularly practiced disciplines that can be incorporated into their own lives. However, due to the extended period of adolescence and the constant barrage of voices seeking to influence their identity, the long-term impact of this project cannot be determined. Therefore, elements of this project should be incorporated into the ongoing ministry to adolescents at Grand Ledge Baptist Church.
Theological Mentor: Kurt Fredrickson, PhD
Words: 296
To my children, Beth, Zach, and Noah, and my students at Grand Ledge Baptist Church:
Thank you for allowing me to influence you in the process of being conformed to the image of Jesus Christ for the sake of others
ACKNOWLEDGMENTS
There are a number of people who deserve to be acknowledged. First, I would like to thank Dr. Tom Schwanda of Wheaton College for his guidance during this project. Second, I would like to thank Grand Ledge Baptist Church for their enthusiastic support of my continuing education. I could not have completed it without such wonderful co- workers. Third, I would like to thank GLBC’s 2012-2013 senior high students. You bring great joy every time we are together. Finally, I would like to thank my family: Nikki, Beth, Zach, and Noah. Your unconditional love and constant encouragement are daily gifts from God. I love you very much.
iv TABLE OF CONTENTS
ACKNOWLEDGMENTS iv
INTRODUCTION 1
PART ONE: MINISTRY CONTEXT
Chapter 1. EXPLORING GRAND LEDGE, MICHIGAN 9
Chapter 2. EXPLORING GRAND LEDGE BAPTIST CHURCH 29
PART TWO: THEOLOGICAL FOUNDATIONS
Chapter 3. A REVIEW OF THE LITERATURE 49
Chapter 4. A THEOLOGY OF THE CHURCH 69
Chapter 5. A THEOLOGY OF SPIRITUAL FORMATION 89
PART THREE: MINISTRY STRATEGY
Chapter 6. AN INTEGRATED STRATEGY: GOALS AND PLANS 111
Chapter 7. IMPLEMENTATION AND EVALUATION 133
SUMMARY AND CONCLUSION 153
APPENDICES 159
BIBLIOGRAPHY 169
v INTRODUCTION
Every adolescent faces a dizzying array of questions. Adolescents ponder who they are, why they are here, why they do what they do, and what should they do with their lives. These questions make adolescent life both exciting and frustrating. It is exciting because the future is wide open and full of many wonderful opportunities. It is frustrating because the many voices competing to answer these questions can lead to confusion. Today’s adolescents have been called the “smorgasbord generation” due to
“the full schedule of choices and activities that compete for this generation’s time” and attention. 1 A typical adolescent’s schedule likely includes traditional activities such as family, friends, and approximately thirty hours per week of school, not counting homework. Extra-curricular activities, such as athletic and artistic endeavors, can easily make the average week in excess of forty hours. Each of these activities comes with a multitude of voices: family, friends, teachers, coaches, classmates, and teammates.
In addition to these voices are the multitudes of voices dispensed through technology. The Centers for Disease Control and Prevention reveals, “Children 8-18 years of age spend an average of 7.5 hours a day using entertainment media, including
TV, computers, video games, cell phones, and movies.” 2 These technologies have
1 Gary L. McIntosh, One Church Four Generations: Understanding and Reaching All Ages in Your Church (Grand Rapids: Baker Books, 2002), 161.
2 Centers for Disease Control and Prevention, “Overweight and Obesity: A Growing Problem,” http://www.cdc.gov/obesity/childhood/problem.html (accessed May 7, 2012).
1 created what Charlene Li and Josh Bernoff call the “groundswell.” 3 The groundswell is
“a social trend in which people use technologies to get the things they need from each other, rather than from traditional institutions.” 4 Li and Bernoff’s research focused on the role of the groundswell in replacing corporations, but it is easy to see how it has replaced traditional relationships as well. Studies report that parents spend less than four minutes
“in meaningful conversation with their children” each day. 5 The ever-present and ever- evolving groundswell illustrates the number of voices in the typical adolescent’s life.
Of the many voices speaking into an adolescent’s life, one voice can easily be lost amidst the noise: the voice of God. Christians believe that God is a revealing God who is actively communicating with his creation. Evangelical Christians believe this communication is foundational to a relationship with God. 6 Dallas Willard is representative of the evangelical Christian when he states, “Today I continue to believe that people are meant to live in an ongoing conversation with God, speaking and being spoken to by God.” 7 The reality of divine communication is essential because “identity and value are found in a vital and living relationship with Christ as Lord.” 8 The
3 Charlene Li and Josh Bernoff, Groundswell: Winning in a World Transformed by Social Technologies (Boston: Harvard Business Review Press, 2011).
4 Ibid., 9.
5 Norman Herr, “Television & Health,” Internet Resources to Accompany The Sourcebook for Teaching Science, http://www.csun.edu/science/health/docs/tv&health.html (accessed May 7, 2012).
6 For an evangelical example, see Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan Publishing House, 1994), 47-138, 149-153, 634-649.
7 Dallas Willard, Hearing God: Developing a Conversational Relationship with God (1984: repr., Downers Grove, IL: IVP Books, 1999), 18.
8 M. Robert Mulholland Jr., Invitation to a Journey: A Road Map to Spiritual Formation (Downers Grove, IL: IVP Books, 1993), 89. 2 challenge facing every adolescent, then, is allowing God’s voice to be the primary voice in their lives.
The Church and God’s Voice
It is at this point that the Church has an opportunity and a responsibility to be the instrument of God’s voice in the world today. Craig Van Gelder believes that this represents the very essence of the Church. He writes, “The church is missionary by nature because God has sent it on a mission in the world under the leading of the Spirit.
It is to bear witness to God’s redemptive reign.” 9 Missiologist Lesslie Newbigin says that the local congregation is the hermeneutic of the gospel and must speak God’s voice boldly in the midst of the antagonistic voices competing for the hearts of the community. 10 He writes,
The reigning plausibility structure can only be effectively challenged by people who are fully integrated inhabitants of another. Every person living in a “modern” society is subject to an almost continuous bombardment of ideas, images, slogans, and stories which presuppose a plausibility structure radically different from that which is controlled by the Christian understanding of human nature and destiny. The power of contemporary media to shape thought and imagination is very great. . . . A Christian congregation is a community in which, through the constant remembering and rehearsing of the true story of human nature and destiny, an attitude of healthy skepticism can be sustained, a skepticism which enables one to take part in the life of society without being bemused and deluded by its own beliefs about itself. 11
The Church, then, has a wonderful opportunity to walk alongside today’s adolescent to help sort out these voices and to hear the voice of God. It is an opportunity to engage in a
9 Craig Van Gelder, The Essence of the Church: A Community Created by the Spirit (Grand Rapids: Baker Books, 2000), 98.
10 See Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans, 1989), 227.
11 Ibid., 228-229. 3 process of spiritual formation that will help adolescents answer their questions in light of their relationship with God.
Unfortunately, the Church often seems to fail at this task. David Kinnaman of the
Barna Group concludes, “Teen church engagement remains robust, but many of the enthusiastic teens so common in North American churches are not growing up to be faithful young adult disciples of Christ.” 12 More specifically, Kinnaman states, “The dropout problem is, at its core, a faith-development problem; to use religious language, it’s a disciple-making problem . The church is not adequately preparing the next generation to follow Christ faithfully in a rapidly changing culture.” 13 Although
Kinnaman’s data reveals that not all adolescents abandon the Church or the Christian faith, and many who dropout for awhile eventually return, this is a far cry from the personal and active relationship with God that evangelicals would like to nurture in their children. Clearly, adolescent spiritual formation must address the foundational questions of this phase of life and must do so in a manner that resonates with this generation.
Although being formed in the areas of Christian identity may not achieve complete resolution in this life, it seems perfectly appropriate, if not desirable, to formally begin the process during adolescence. These remain formative years in every aspect of a person’s being. Therefore, it is critical that the Church walk with adolescents and include them in an intentional process of spiritual formation that allows the voice of God to impact their identities and provide answers to life’s vexing questions.
12 David Kinnaman, You Lost Me: Why Young Christians Are Leaving the Church...And Rethinking Faith (Grand Rapids: Baker Books, 2011), 21.
13 Ibid. 4 Grand Ledge Baptist Church (hereafter, GLBC) shares this opportunity. GLBC has been established in the community of Grand Ledge, Michigan for over 160 years. It has a heritage of emphasizing Bible teaching through the weekly sermon and other weekly Bible studies. Today GLBC is a multi-generational community with nearly four hundred people gathering weekly for corporate worship. Approximately 10 percent of these are early to midadolescents. 14 In general, these adolescents are familiar with the narrative of Scripture, but, like all adolescents, have many other voices in their lives competing to shape their identity.
As a co-pastor of GLBC, I have had the privilege to minister to these adolescents for over a decade. It is a life-giving activity to join them on their journey of life and, particularly, their journey of faith. My passion is to be used by God to introduce the voice of God into the specific situations they encounter in life. As such, I am always interested in finding effective ways of allowing God to speak. Recently, some of the most prolific writers on spiritual formation piqued my interest in Ignatian spirituality.
Ignatian spirituality, and its primary text, the Spiritual Exercises of Saint Ignatius, considers meditative and contemplative prayer based upon the Gospels to be important spiritual disciplines. Willard believes that these disciplines “offer, in substance, precisely what we have been discussing in this chapter: a curriculum, a course of training, for life
14 Early adolescence is defined as ages eleven/twelve through fourteen/fifteen and midadolescence is defined as ages fourteen/fifteen through nineteen/twenty-one. See Chap Clark and Dee Clark, Disconnected: Parenting Teens in a MySpace World (Grand Rapids: Baker Books, 2007).
5 on the rock. And that is why, century after century, they have exercised incredible power over all who open themselves to them as disciplines of Jesus.” 15
Eventually, I completed the Spiritual Exercises as a part of my course work at
Fuller Theological Seminary. This experience confirmed in my own life what Willard proclaimed, and led to a desire to introduce others to this “curriculum for
Christlikeness.” 16 This paper seeks to help midadolescents at GLBC experience meditative and contemplative prayer through the Spiritual Exercises in a small group setting to nurture their identity as the missional people of God: a people who are created by God, rebellious against God, reconciled to God, and called to participate in the mission of God.
The first part of this paper will focus on the ministry context. Chapter 1 will examine the context of the community of Grand Ledge, Michigan. It will describe the community atmosphere, the demographics with specific attention to adolescents, the role of the church in the community, and the cultural trends threatening the community.
Chapter 2 will examine the context of GLBC itself. It will describe its history and
Baptist heritage, the overall demographics with specific attention to adolescents, the historic emphasis on Bible teaching, and the new emphasis on engaging the community. This section will conclude with the challenges facing adolescents and the corresponding opportunity to create a new ministry that will nurture their Christian identity.
15 Dallas Willard, The Divine Conspiracy: Rediscovering Our Hidden Life in God (San Francisco: HarperSanFrancisco, 1997), 370.
16 Ibid., 311. 6 The second part of this paper will engage the biblical and theological foundations relevant to developing a Christian identity in adolescents. Chapter 3 will begin with a survey of literature pertinent to this project. This includes literature concerning adolescent development and spiritual formation in the context of a small group. Chapter
4 will examine the nature of the Church alongside the strengths and weaknesses of
Baptist ecclesiology. It will consider alternative ecclesiologies that can help overcome these weaknesses. Chapter 5 will examine a theology of spiritual formation. Particular attention will be given to the relationship between spiritual formation and missional living and the spiritual disciplines that can form an adolescent’s identity.
The third part of this paper will describe a pilot project based upon this theological rationale. This project will allow adolescents to experience meditative and contemplative prayer through the Spiritual Exercises in a small group. Chapter 6 will explain the goals, content, and target population of the project. Chapter 7 will discuss the leadership, timeline, and resources required to complete this project. This paper will conclude with an assessment of how these disciplines helped nurture the identities of this small group of adolescents.
7
PART ONE
MINISTRY CONTEXT
CHAPTER 1
EXPLORING GRAND LEDGE, MICHIGAN
This chapter will provide a description of Grand Ledge, Michigan, home of GLBC. It will paint a picture of a small town that strives to maintain a strong sense of community, primarily through its public schools. Grand Ledge schools boast a proud tradition of academic, athletic, and artistic success. This chapter will conclude by explaining how this success may unintentionally threaten the community that is so strongly desired.
An Introduction to Grand Ledge
Grand Ledge is nestled along the banks of the Grand River in mid-Michigan, approximately twelve miles west of Lansing, the state capital. Grand Ledge derives its name from the rock ledges that stand sixty feet above the Grand River. These structures earned the area the Native American name “Big Rocks.” 1 In the midst of the river stand seven small islands that add to the beauty of the area. These natural features continue to be a focal point for tourists and residents alike, providing recreational activities such as
1 Grand Ledge Area Historical Society, “Early Timeline,” http://gdledgehistsoc.org/early- timeline.html (accessed December 19, 2012). 9 hiking river trails, riding along a bike path, fishing in the Grand River, or picnicking at one of the many parks in the area.
Grand Ledge was originally settled in the 1840s and was established as the village of Grand Ledge in 1850. The area was developed quickly thereafter with a saw mill, flour mill, and school. Three congregations, Baptist, Methodist, and Congregational, were established within its first five years. 2 By 1872 Grand Ledge gained popularity as a tourist destination, particularly to the Seven Islands Resort in the midst of the Grand
River. In 1891 these same islands housed what may have been Michigan’s first roller coaster. 3
Over a century after its founding, Grand Ledge strives to hold “on to the spirit of community and hospitality enjoyed by its first residents and visitors.” 4 In addition to the natural beauty of Grand Ledge, the city is host to a number of local traditions and festivals throughout the year. The Grand Ledge Video TourBook states, “If you love festivals, you’ll love Grand Ledge!” 5 Each year Grand Ledge celebrates St. Patrick’s
Day, Victorian Days, Yankee Doodle Days, an Island Art Fair, a fall Color Cruise and
Island Festival, and hosts a large Christmas parade. Throughout the summer months residents can visit a weekly farmer’s market along Bridge Street. These are just a few of
2 Grand Ledge Area Historical Society, “Early Timeline,” http://gdledgehistsoc.org/early- timeline.html (accessed December 19, 2012).
3 Ibid.
4 Grand Ledge Video TourBook, “Welcome,” http://www.elocallink.tv/clients3/mi/grandledge/ tourplay.php?movie=glmiwel&spon=welcome (accessed April 6, 2012).
5 Grand Ledge Video TourBook, “Festivals,” http://www.elocallink.tv/clients3/mi/grandledge/ tourplay.php?movie=glmifes&spon=festival (accessed April 6, 2012). 10 the features that have led Grand Ledge to be recognized by CNNMoney as a contender for one of the “Best Places to Live.” 6
Today Grand Ledge boasts nearly eight thousand residents. 7 These residents are generationally diverse with nearly a quarter of the population under age eighteen, just over 60 percent between eighteen and sixty-four, and the rest at sixty-five or over. 8
Despite this generational diversity, Grand Ledge remains ethnically homogeneous with over 94 percent reported as “White,” with no other ethnicity reporting over 1 percent. 9
Despite the current financial difficulties facing the nation in general and the state of
Michigan in particular, Grand Ledge residents are relatively stable. The median income remains at $50,204, slightly above the national average. 10 The number of persons below the poverty level, 10.4 percent, is well below the national average. 11 Furthermore, Grand
Ledge has only experienced less than 0.5 percent decrease in population in the past decade. The 2010 U.S. Census reports that over 90 percent have been living in the same house for over one year.
6 CNNMoney, “Best Places to Live, 2007,” http://money.cnn.com/magazines/moneymag/ bplive/2007/snapshots/PL2633420.html (accessed April 6, 2012).
7 United States Census Bureau, State & County QuickFacts (2010), http:www.quickfacts. census.gov/qfd/states/26/2633420.html (accessed March 9, 2012).
8 United States Census Bureau, “QT-P1: Age Groups and Sex: 2010,” http://factfinder2.census. gov/faces/tableservices/jsf/pages/productview.xhtml?pid=Dec_10_SF1_QTP1&prodType=Table (accessed March 9, 2012).
9 United States Census Bureau, State & County QuickFacts (2010).
10 Ibid.
11 Ibid. For a brief summary on national data see Conor Doughtery, “Income Slides to 1996 Levels,” The Wall Street Journal (September 14, 2011), http://online.wsj.com/article/SB10001424053111 904265504576568543968213896.html (accessed April 9, 2012). 11 The residents of Grand Ledge value education. Nearly 96 percent of the residents over the age of twenty-five have a high school diploma, and over one-fourth have a
Bachelor’s degree or higher. 12 This value is also reflected in the percentage of children who are currently enrolled in school. Of children ages five through seventeen, nearly 100 percent are enrolled in school. 13 Over one-third of the high school graduates are currently enrolled in college or graduate school. 14
Despite a number of retail and manufacturing employers located within Grand
Ledge, the largest employers remain in Lansing. Lansing is home to the State of
Michigan government and associated entities, as well as three major hospitals. Just to the east of Lansing is East Lansing, home of Michigan State University and its associated entities.
Community Schools as the Pride of Grand Ledge
The pride of Grand Ledge is the Grand Ledge Public School system and its associated activities. Grand Ledge Public Schools extend the influence of Grand Ledge well beyond the city limits. Although the city itself is less than four square miles, the school district is well over one hundred square miles. This creates a population of over five thousand students. These students come from the city itself and a number of surrounding villages and townships. The greatest population comes from portions of
12 United States Census Bureau, State & County QuickFacts (2010).
13 United States Census Bureau, “S1404: School Enrollment 2006-2010,” http://factfinder2 .census.gov/faces/tableservices/jsf/pages/productview.xhtml?pid=ACS_10_5YR_S1401&prodType=Table (accessed March 9, 2012).
14 Ibid. 12 Delta Township, a Lansing suburb of over thirty thousand residents. 15 This is a primary area of growth with a nearly 10 percent increase over the past decade. 16 The other communities surrounding Grand Ledge that participate in their public schools are small villages and farming communities. This large school district does not translate into an ethnically diverse school system, but it does translate into a system with a noticeable distinction between rural and urban families. Regardless of the origin of its students,
Grand Ledge Public Schools encourages participation in its many academic, athletic, and artistic programs.
Academics, Athletics, and the Arts
Grand Ledge Public Schools strive to provide a high quality education to every student. A brief review of recent results reveals the success that Grand Ledge has had.
Grand Ledge has received “a composite grade of ‘A’ on the Michigan Department of
Education School Report Card.” 17 Grand Ledge High School also provides several
Advanced Placement classes and has been recognized as an “AP Achievement District by the College Board.” 18
Grand Ledge schools maintain a small town enthusiasm and support for athletics.
This enthusiasm begins at a young age and continues through the high school years. For example, Grand Ledge provides a football program that begins in kindergarten. In fall
15 Delta Township, “Census Data: 2010 Census Data for Delta Township,” http://www.deltami. gov/?page_id=4096 (accessed April 6, 2012).
16 Ibid.
17 Steve Gabriel, “About Grand Ledge High School,” Grand Ledge High School, http://www.glps.k12.mi.us/ourschools/ grandledgehighschool/aboutourschool/ (accessed April 6, 2012).
18 Ibid. 13 2011 there were over one thousand football players and cheerleaders participating in this program. There are also several hundred students participating in community baseball, softball, basketball, soccer, swimming, and track programs. 19 Grand Ledge High School has fifty-three teams participating in twenty-five different sports. Several of the sports teams are in regular contention for local and state championships. One example of athletic excellence is the girl’s gymnastics team, which recently won five consecutive
Michigan High School Athletic Association state championships.
In addition to a strong tradition of academics and athletics, Grand Ledge schools also provide many opportunities for artistic expression. This commitment to the arts is exemplified in two ways. First, Grand Ledge High School boasts four choirs and two extra-curricular choirs. In spring 2012 the Grand Ledge choir department spent an estimated eighty thousand dollars to enable its students to perform the Broadway musical
Phantom of the Opera .20 In addition to a strong choir program, Grand Ledge boasts a large band program as well. The high school band features nearly two hundred students in five different bands. In spring 2012 the Grand Ledge Wind Symphony was invited to perform at Carnegie Hall. 21
19 City of Grand Ledge, “2011 City of Grand Ledge Five Year Parks and Recreation Master Plan,” http://www.grand-ledge.com/pdf/2011%20Five%20Year%20Parks%20and%20Recreation%20Master %20Plan.pdf (accessed April 6, 2012).
20 Alan Miller, “‘Phantom’ Coming to Grand Ledge,” Grand Ledge Independent (March 9, 2012), http://www.lansingstatejournal.com/apps/pbcs.dll/article?AID=2012303110066 (accessed April 6, 2012).
21 Grand Ledge High School Bands, “Home,” http://www.glhsbands.com/ (accessed November 27, 2012). 14 Churches in the Grand Ledge Community
Churches have been a part of the Grand Ledge landscape from the beginning.
The village of Grand Ledge was established in 1850. By 1851, two churches, Baptist and
Methodist, were organized and hosting home meetings. 22 In 1854 a Congregational
Church was organized. Over the years other traditions established themselves in Grand
Ledge and built facilities for their congregations. These include Catholic, Episcopal,
Lutheran, and Seventh-Day Adventist communities.
These same churches remain in Grand Ledge today alongside one recent church plant. 23 One common bond amongst all churches is their desire to be actively involved in the Grand Ledge community. Although much of this activity is congregation specific, these churches also form a coalition on many important projects within the community.
The main connection between the churches and the Grand Ledge community is through
Grand Ledge Public Schools.
Churches and Schools Partnering Together
Grand Ledge Public Schools recognizes its importance to the Grand Ledge community and it seeks to reciprocate this relationship. Each of the past three superintendents has spent a considerable amount of his or her time developing relationships with different community groups and institutions. Of particular relevance is the manner in which Grand Ledge schools have partnered with Grand Ledge churches to meet specific needs within the school district.
22 Grand Ledge Area Historical Society, “Early-Timeline.”
23 See Imagine This Church, “Home,” http://www.imaginethisllc.com/ (accessed December 20, 2012). 15 In recent years churches have been encouraged to adopt a local elementary school through Kids Hope USA. Kids Hope USA “is the catalyst for an expanding network of church/school partnerships. These partnerships take on the enormous challenge of kids at risk—One Child, One Hour, One Church, One School at a time—through one-on-one mentoring relationships.” 24 The partnership encourages local churches to provide mentors who will go into the school, during school hours, to meet one-on-one with a child in need. The needs of the children referred to Kids Hope USA include academic, social, and emotional needs. Grand Ledge churches have adopted all four of Grand
Ledge’s elementary schools, providing an average of fifteen mentors in each school.
The success of Kids Hope USA in Grand Ledge has created other opportunities for partnership. Recently Grand Ledge churches have begun providing after-school mentors at Grand Ledge’s junior high and high school. Furthermore, churches have been the primary force in bringing Blessings in a Backpack to Grand Ledge. This program intends to provide weekend backpacks of non-perishable food items to the “over 1,700 students who qualify for the free and reduced lunch program.” 25 Students at one elementary school began receiving food in October 2012, while the other schools were added in spring 2013.
The church-school partnership exemplifies at least three aspects of community life in Grand Ledge. First, it reveals the importance of the schools to the Grand Ledge community. Churches realize that the number one way to influence the population of
24 Kids Hope USA, “How KHUSA Works,” http://www.kidshopeusa.org/What/How_ KHUSA_Works/ (accessed April 9, 2012).
25 Blessings in a Backpack, “About,” http://blessingsinabackpackgl.org/about/ (accessed November 27, 2012). 16 Grand Ledge is to partner with the school system. Second, it reveals that Grand Ledge is a community who wants to partner together to meet community needs. It is not uncommon in many locations across the country for churches and schools have an antagonistic relationship with one another. Such is not the case in Grand Ledge. Finally, it reveals the unity amongst churches that are willing to work together for the benefit of
Grand Ledge. These aspects of Grand Ledge’s community reveal why it has been recognized as one of the nation’s best places to live.
Potential Challenges Facing the Community
The preceding portrait has painted Grand Ledge to be a strong, close-knit, and involved community. However, it would be naïve to assume that Grand Ledge is without its challenges. Some of these challenges are very apparent, such as the recent national and state economic crisis. Other challenges, however, lie just below the surface and are, therefore, more difficult to quantify. This final section will attempt to describe some that face residents of Grand Ledge, especially its adolescents.
The Constant Struggle of Adolescent Development
One fact of life that is unavoidable in any context is the journey through adolescence. Adolescence most commonly understood as the transition from childhood to adulthood, which involves a great number of changes. Chap and Dee Clark explain,
“Adolescence is not in itself a physical or biological experience, though how our bodies change and develop along the way certainly plays a part. The essence of adolescence is growing individuation – the progression leading to a discovery of and commitment to
17 entering the adult world.” 26 It is generally acknowledged that this transition begins with the onset of puberty. However, a unique characteristic of the American context is the manner in which adolescence is being extended. Robert Wuthnow has studied this transition extensively and believes that delayed marriage, delayed child-rearing, uncertainties of work and money, and the need for continued education are among the factors that contribute to an extended adolescence.27 For this reason, Clark and Clark conclude, “Adolescence begins in puberty and ends in culture.” 28 The extended period of adolescence, which now lasts into the mid-twenties, presents a challenge to all adolescents.
The challenge of adolescence is associated with its primary task, the task of individuation. Clark and Clark explain, “Individuation describes the path toward becoming a unique individual. Essentially, individuation is a fancy way of summarizing the overall task of moving out of childhood and preparing to engage in mainstream society as a peer with other adults.” 29 This process of individuation includes three primary questions: the question of identity (“who am I?”), the question of autonomy (“do
I and my choices matter?”), and the question of belonging (“where do I fit?”). 30 This is a vulnerable process that is made more vulnerable by the multitude of voices seeking to answer these questions.
26 Clark and Clark, Disconnected , 62.
27 Robert Wuthnow, After the Baby Boomers: How Twenty- and Thirty-Somethings are Shaping the Future of American Religion (Princeton: Princeton University Press, 2007), 20-50.
28 Clark and Clark, Disconnected , 62.
29 Ibid., 52-53.
30 Ibid., 52-59. 18 As children transition into adolescence, they will go through a phase called egocentric abstraction. Clark and Clark write, “The defining characteristic of midadolescence, egocentric abstraction , dictates an irrational (to parents especially) loyalty to other kids, even those whom they know are way out there on the edge.” 31 As adolescents seek to answer the questions of individuation in the company of their peers, many pressures will be felt. Some of these pressures are overt and include the common risk factors such as alcohol and tobacco. A recent Michigan Department of Education survey conducted with ninth- and eleventh-grade students in Eaton County, including
Grand Ledge High School, reveals these risk factors. In this area, over half of the high school students believe that it is easy to get alcohol, tobacco, and marijuana, and nearly one out of five have consumed one of these in the past thirty days. Of those who have used at least one of these substances, the average age of first use is under fourteen.
Sexual pressure is also overt. Over one-third of high school students proclaim to have had sexual intercourse, including over half of the eleventh-grade students. Finally, failure to be accepted among peers also brings negative behaviors. While nearly 95 percent of students indicate feeling safe at their school, 74 percent of students have witnessed another student being pushed, shoved or hit, and over 86 percent of students have witnessed others being put down verbally. 32
While these adolescent challenges are often on the surface and receive a great deal of attention, there are many other challenges to adolescence. These challenges are
31 Clark and Clark, Disconnected , 67.
32 This data is taken from Michigan Department of Education, “Michigan Profile for Healthy Youth – MiPHY,” http://www.michigan.gov/mde/0,1607,7-140-28753_38684_29233_44681---,00.html (accessed December 15, 2012). 19 less obvious, but have just as much impact, if not greater, in the process of individuation.
One such challenge is the challenge of systemic abandonment.
Systemic Abandonment
On the surface, Grand Ledge has many wonderful opportunities, especially for those who grow up in the area. However, research reveals that adolescents often experience a sense of abandonment, even in stable and active communities. This abandonment may not be physical but it still represents “the loss of meaningful relationships with adults.” 33
In communities such as Grand Ledge, this abandonment often takes the form of busyness. In this case, a multitude of positive activities can actually be a threat to adolescent development. Chap Clark summarizes the threat of busyness:
We have evolved to the point where we believe driving is support, being active is love, and providing any and every opportunity is selfless nurture. We are a culture that has forgotten how to be together. We have lost the ability to spend unstructured down time. Rather than being with children in creative activities at home or setting them free to enjoy semi-supervised activities such as “play,” we as a culture have looked to outside organizations and structured agendas to fill their time and dictate their lives. 34
This abandonment may also take the form of being hurried, pushed in the transition toward adulthood. David Elkind, author of The Hurried Child: Growing Up
Too Fast Too Soon , finds evidence of this in any number of activities, such as increasing educational demands, provocative adult clothing styles for children, an emphasis on sports camps and other specialized training, and various forms of sexual exploitation of
33 Chap Clark, Hurt 2.0: Inside the World of Today’s Teenagers , rev.ed. (Grand Rapids: Baker Academic, 2011), 35.
34 Ibid., 31. 20 children in the media. 35 He is concerned that “we harass our children with some of the emotional-intellectual-social demands of adulthood yet at the same time we treat them – often ostentatiously – as mere children.” 36 Elkind views this as a dangerous trend simply because “children need time to grow, to learn, and to develop.” 37
Other factors can contribute to adolescent feelings of abandonment. Divorce, for example, is recognized as creating tremendous stress on the children involved. 38 Another is that adults are often motivated by their own agendas rather than the needs of the adolescents around them. Paul David Tripp points out several common “idols,” including the idols of comfort, respect, appreciation, success, and control. 39 Sometimes, adults simply fail to listen and empathize. Whatever the cause, adolescents in all communities can navigate these formative years without feeling the support and encouragement of adults around them, leaving their worldview to develop without the intentional guidance from an adult.
A Generation of Moralistic Therapeutic Deists
Every generation possesses a unique worldview. This means that every generation possesses a unique view on God and His relationship to the world. One national study provides specific insight into the “religious and spiritual lives of American
35 See David Elkind, The Hurried Child: Growing Up Too Fast Too Soon , 3 rd ed. (Cambridge, MA: Da Capo Press, 2007), 3-12.
36 Ibid., 24.
37 Ibid., 21.
38 See Andrew Root, The Children of Divorce: The Loss of Family as the Loss of Being (Grand Rapids: Baker Academic, 2010).
39 Paul David Tripp, Age of Opportunity: A Biblical Guide to Parenting Teens (Phillipsburg, NJ: P&R Publishing, 1997), 29-38. 21 teenagers.” 40 It provides a thorough analysis of the spiritual identity of adolescents, including those who have been raised in a faith community and those who have not.
Although this study is not location specific, it is reasonable to conclude that it reflects the general trends observed in all parts of the country, including Grand Ledge.
Two important conclusions from this study deserve mention. First, it is impossible to speak of adolescent spirituality in general. Christian Smith explains,
“There is no way to summarize the religious and spiritual lives of American teenagers as a whole because they encompass a sweeping range on a variety of religious variables – from total religious obliviousness and indifference to intense religious passion and commitment.” 41 A recent Pew Forum on Religion and Public Life study has shown this to be an increasing trend from generation to generation, with one-third of young adults self identifying as “religiously unaffiliated.” 42 This same study concludes, “Many of the country’s 46 million unaffiliated adults are religious or spiritual in some way.” 43
Although this study was conducted on those eighteen and older, generational trends indicate that today’s adolescent population will be increasingly diverse.
Second, despite this variety in religious practices, “the de facto dominant religion among contemporary U.S. teenagers is what we might well call ‘Moralistic Therapeutic
40 Christian Smith, Soul Searching: The Religious and Spiritual Lives of American Teenagers (Oxford: Oxford University Press, 2005).
41 Ibid., 26.
42 The Pew Forum on Religion and Public Life, “‘Nones’ on the Rise: One-in-Five Adults Have No Religious Affiliation,” http://www.pewforum.org/unaffiliated/nones-on-the-rise.aspx (accessed November 27, 2012).
43 Ibid. 22 Deism.’” 44 Smith acknowledges that adolescents do not know this terminology, much less use it. However, the five characteristics of Moralist Therapeutic Deism represent themes that recur in adolescent faith and practice in various degrees. First, Smith explains, God “wants people to be good, nice, and fair to each other.” 45 This is the
“moralistic” aspect of the religion. In essence, this is a religion of “the Golden Rule” that is promoted by the Bible and most human religions. Because most religions promote a golden rule, many adolescents accept a form of religious pluralism that renders all religions equal in this regard. The second and third characteristics promote the
“therapeutic” aspect of this religion. Smith explains that the second characteristic suggests, “The central goal of life is to be happy and to feel good about oneself.” 46
Smith’s third characteristic is that “God does not need to be particularly involved in one’s life except when God is needed to resolve a problem.” 47 God, then, is viewed as a cosmic counselor whose main responsibility is to help people in their times of need but, otherwise, leaves them alone. The final two characteristics reveal the deistic aspect of this religion. It is deistic in that it acknowledges that the world was created by God, even if God does not remain involved in the regular affairs of it. Moralistic Therapeutic Deism does, however, promote an afterlife and that “good people go to heaven when they die.” 48
44 Smith, Soul Searching , 162.
45 Ibid.
46 Ibid., 163.
47 Ibid.
48 Ibid. 23 Kenda Creasy Dean explains, “American young people are, theoretically, fine with religious faith – but it does not concern them very much, and it is not durable enough to survive long after they graduate from high school.” 49 In other words, while adolescents have a generally positive view of religions in general, no religion greatly impacts their life or contributes to the development of their identity. This generation’s
Moralistic Therapeutic Deism “offers comfort, bolsters self-esteem, helps solve problems, and lubricates interpersonal relationships by encouraging people to do good, feel good, and keep God at arm’s length.” 50 But, rather than being an indictment against today’s adolescent generation, these researchers actually place primary responsibility on the adults who influence adolescents. As Dean concludes, “Most U.S. teenagers mirror their parent’s religious faith.” 51 Moralistic Therapeutic Deism, then, is merely a reflection of the faith of the adult culture, including parents and local congregations. If adults desire to see adolescents formed by a specifically Christian identity, they will have to evaluate the nature of their own Christian identity and the manner in which they model this faith to adolescents. Unfortunately, contemporary research also reveals that many adolescents are not receiving the support necessary for this endeavor, a revelation that continues to point to the abandonment of adolescents.
49 Kenda Creasy Dean, Almost Christian: What the Faith of Our Teenagers is Telling the American Church (Oxford: Oxford University Press, 2010), Kindle Electronic Edition: Location 90.
50 Ibid., Location 556.
51 Ibid., Location 352. 24 The Selfishness of the Millennial Generation
Finally, whether raised in a big city or a small town such as Grand Ledge,
Michigan, every generation is influenced by its cultural environment. Some researchers believe that one’s generational culture “has more influence on your personality than the family who raised you.” 52 Each generation experiences cultural transitions and world events that influence their worldview. For example, the Builder generation’s patriotism and frugality were influenced by two world wars and the Great Depression. The Boomer generation developed an activism associated with the Vietnam War and the Civil Rights movement, both influenced by the advent of the television. Today’s adolescents are members of the Millennial generation. Whether they realize it or not, all Millennials are a part of a larger movement that will dramatically shape the world in which they live and they manner in which they personally respond to this world.
Millennials may be defined as those “born between 1982 and 2003.” 53 They are
“the largest and most racially diverse generation in American history,” with a 40 percent non-Caucasian population. 54 Winograd and Hais believe that a common bond amongst
Millennials is that they share an indulgent childhood. In reference to the beloved Cosby family of the 1980s, Winograd and Hais claim, “Just like the Huxtable children, young
Millennials were revered, praised, sheltered, befriended, and carefully guided by their parents to lead well-structured lives based on adherence to clear and mutually agreed-
52 Jean M. Twenge, Generation Me: Why Today’s Young Americans are More Confident, Assertive, Entitled – and More Miserable than Ever Before (New York: Free Press, 2006), 3.
53 Morley Winograd and Michael D. Hais, Millennial Momentum: How a New Generation is Remaking America (New Brunswick, NJ: Rutgers University Press, 2011), 1.
54 Ibid., 27. 25 upon rules. This has produced a generation of young people that is, by most measures, accomplished, self-confident, group-oriented, and optimistic. 55 This observation has led to a number of studies on this very topic. One study, appropriately titled, Generation Me:
Why Today’s Young Americans Are More Confident, Assertive, Entitled – and More
Miserable than Ever Before , expands upon this insight. 56
The moniker Generation Me , according to author Jean Twenge, does not refer to a spoiled generation that gets whatever they want or a selfish generation that ignores the needs of others. 57 Many Millennials experience the realty of not getting what they expect and many Millennials value voluntarism. Rather, Generation Me refers to a general disposition of putting oneself first. Twenge writes, “I see no evidence that today’s young people feel much attachment to duty or to group cohesion. Instead . . . young people have been consistently taught to put their own needs first and to focus on feeling good about themselves.” 58 She documents how this disposition impacts everything including media, inter-personal communication, organizational involvement, responses to authority, and, of course, their own identity.
Twenge rightfully points out that the reality of Generation Me cannot be blamed on the Millennials themselves. She states, “Young people today should be seen as products of their culture – a culture that teaches them the primacy of the individual at
55 Winograd and Hais, Millennial Momentum , 29. Some researchers, such as Jean M. Twenge, disagree with the description of Millennials as “group-oriented.” However, the descriptions of “self- confident” and “optimistic” seem to be universally accepted.
56 Twenge, Generation Me .
57 Ibid., 4-5.
58 Ibid., 7. 26 virtually every step, and a culture that was firmly in place before they were born.” 59
Simply put, previous generations slowly developed an intentional curriculum focused on self-esteem and individuality. This curriculum continues to be reiterated in nearly every environment, including homes, popular media, public education, and even the church.
The self-esteem encouraged is rarely performance based or the result of a specific religious identity. Rather, Twenge notes, “Most of these programs encourage children to feel good about themselves for no particular reason.” 60 Despite its popularity, this curriculum is being met with a number of unintended consequences. Some of these are evident in the culture-at-large, such as an obsession on personal appearance and increasing materialism. 61 Other consequences are more severe. Twenge observes,
“Being young has not always carried such a high risk of being anxious, depressed, suicidal, or medicated.” 62 Twenge explains the connection between a self-esteem curriculum and these risks. She writres, “Our growing tendency to put the self first leads to unparalleled freedom, but it also creates an enormous amount of pressure on us to stand alone. This is the downside of the focus on the self – when we are fiercely independent and self-sufficient, our disappointments loom large because we have nothing else to focus on.” 63 This is evident in the Grand Ledge area as nearly one-third of high
59 Twenge, Generation Me , 8.
60 Ibid., 56. Education uses the terminology of “unconditional validation.”
61 Ibid., 94-103.
62 Ibid., 105.
63 Ibid., 109. 27 school students reported feeling sad every day for two weeks in a row, and 16 percent seriously considered suicide. 64
Grand Ledge strives to be a community that nurtures “accomplished, self- confident, group-oriented, and optimistic” children. This is evident in the atmosphere of the community as well as the plethora of opportunities and successes provided by Grand
Ledge Public Schools. What is not immediately realized are the unintended consequences created by this type of community. For those desiring to nurture their children in a Christian identity that emphasizes acknowledging one’s sinfulness and utter dependence upon God, these generational traits can be tragic.
Conclusion
Grand Ledge is rightly considered to be one of the “Best Places to Live.” There are many attractive elements, including its natural beauty, its emphasis on community, and its thriving school system. It is understandable why families seek to raise their children in this environment. However, Grand Ledge is not immune from threats and challenges. These threats and challenges have the potential to negate the many positive influences in the community. It is important to not only be aware of these threats and challenges, but as the people of God who have been given a mission of reconciliation, the
Body of Christ has an opportunity to attack these threats and challenges through the power of the Holy Spirit. The Church has the opportunity to help adolescents learn that their identity does not come from the culture around them but from the God who created them.
64 Michigan Department of Education, “Michigan Profile for Healthy Youth – MiPHY.” 28
CHAPTER 2
EXPLORING GRAND LEDGE BAPTIST CHURCH
This chapter will provide a description of GLBC. It will paint a picture of a historic church with a proud heritage of Bible teaching. It will also reveal a recent change in leadership structure and a new interest in mission to the community. This historic emphasis on Bible teaching and new emphasis on mission has impacted every ministry at GLBC, including youth ministries. This chapter will explain how these two emphases invite a new approach to youth ministries that will help nurture the identity of a small group of adolescents as the missional people of God.
An Introduction to Grand Ledge Baptist Church
GLBC shares its history with its geographical namesake, Grand Ledge, Michigan.
Shortly after Grand Ledge was established in 1850, the Free Will Baptist Church of
Grand Ledge was established in 1851. 1 In 1871 it merged with two other congregations and became Grand Ledge Baptist Church. 2
1 Grand Ledge Area Historical Society, “Early Timeline.”
2 Ibid. 29 A Brief History of Grand Ledge Baptist Church
The first pastor of GLBC, Reverend S. A. Cusner, led this community to a Free
Church ecclesiology with an Arminian soteriology. Veli-Matti Karkkainen explains that
Free Church ecclesiology encourages voluntary membership, believer’s baptism, separation between the church and the world, and mission. 3 Also essential to these churches is the “supreme authority” of Scripture. 4 Above all other characteristics, GLBC has emphasized the supreme authority of Scripture. This emphasis is primarily manifested in the ministry of preaching, but remains central to every other ministry.
In 1874 GLBC constructed a building that would house the congregation for nearly one-hundred years. It was a small brick house that has been expanded and remodeled but still stands in downtown Grand Ledge today. In the 1970s GLBC purchased an open field less than one-mile away from its original building. Next to this field was a new subdivision of homes that continues to grow today. On September 23,
1973 a service of dedication was held for the new home of GLBC.
In the 1990s, GLBC was transformed under the leadership of two senior pastors.
The first senior pastor took steps to improve relationships within the GLBC community.
This was accomplished by replacing the traditional evening service with small groups.
Toward the end of the 1990s, another senior pastor increased the church’s commitment to overseas missions by forming many relationships that remain today. He also oversaw a major building renovation that added classrooms, a kitchen, and a gymnasium. While this transition was welcomed by many, it was not welcomed by all. Just as some families
3 See Veli-Matti Karkkainen, An Introduction to Ecclesiology: Ecumenical, Historical, and Global Perspectives (Downers Grove, IL: InterVarsity Press, 2002), 63-64.
4 Ibid., 62. 30 left the church during the relocation in the 1970s, some families left GLBC over the expansion of the current facilities.
GLBC continues to enjoy the transformations that have taken place over previous decades, including small group ministries and a building that is used by the community nearly every night of the week. GLBC maintains its Free Church ecclesiology but has changed in two notable ways. First, the Arminian soteriology has been replaced with an inclination toward Reformed soteriology. Second, the understanding of the relationship between the church and the world has evolved from an emphasis on separation to an emphasis on service.
The People of Grand Ledge Baptist Church Today
Today there are nearly four hundred regular attendees on a typical Sunday morning. These attendees mirror the demographics of Grand Ledge. For example,
GLBC is generationally diverse. The number of children through preschool nearly equals the number of adults in the senior’s class. The one demographic that does not have a significant presence in the GLBC community is post-college, pre-married adults. GLBC is also diverse economically. Several families live on fixed incomes in trailer parks or retirement homes while others find employment at government agencies, General Motors, local schools, or the two Lansing hospitals. Like Grand Ledge, GLBC is not ethnically diverse and nearly every regular attendee is Caucasian.
The religious history of attendees varies considerably. There are several who have attended GLBC for over fifty years. For these congregants, GLBC is the only church that they have ever known and the only brand of Christianity they have ever been
31 taught or lived. The rest of the congregation has varied religious backgrounds. Most come from other Baptist churches, often those that are more traditional and conservative than GLBC. The largest non-Baptist contingency is from the Christian Reformed
Church. While most attendees come from Protestant backgrounds, there are some individuals with Roman Catholic, Jehovah’s Witness, and atheist upbringings.
Regardless of these specific backgrounds, the general faith and practice of GLBC is conservative evangelical. While there is no consensus on this often discussed and debated category, David W. Bebbington provides the standard summary. He writes,
"There are four qualities that have been the special marks of Evangelical religion: conversionism , the belief that lives need to be changed; activism , the expression of the gospel in effort; biblicism , a particular regard for the Bible; and what may be called crucicentrism , a stress on the sacrifice of Christ on the cross. Together they form a quadrilateral of priorities that is the basis of evangelicalism. 5 This accurately represents the ethos of GLBC. Biblicism has always been the primary emphasis, evidenced in the preaching and teaching ministries. It is also through these ministries that crucicentrism and conversionism are primarily practiced. Activism has varied in emphasis and method throughout the history of GLBC. However, a recent change in leadership has reignited
GLBC’s passion for activism.
Leadership, Vision, and Values
Throughout her history, GLBC has been led by a series of senior pastors.
Unfortunately, the average tenure for a senior pastor has been four and one-half years.
5 David W. Bebbington, Evangelicalism in Modern Britain: A History from the 1730s to the 1980s (1989; repr., London: Routledge, 2002), 2-3. 32 Not since the 1970s has a senior pastor had a tenure of a decade or longer. The reason for this turnover is varied. Many pastors have moved to serve other congregations. Several have left due to disagreements within the community, including those associated with relocations or building expansions. This frequent turnover has had a negative impact on community life at GLBC. In 2003 GLBC had been without a senior pastor for one year.
At this time the church participated in a Natural Church Development survey. This survey analyzes eight characteristics of a local church and develops a profile that
“indicates how well developed each of the quality characteristics of growing churches are in your situation and what your present minimum factor is.” 6 Not surprisingly, GLBC’s minimum factor was “empowering leadership.” 7
In 2004 a new senior pastor arrived in Grand Ledge. He continued to emphasize biblicism through preaching but also sought to increase GLBC’s commitment to activism.
His vision was for GLBC to increase its participation in community activities as a means of gospel witness. Unfortunately, his tenure was similar to his predecessors, and he left in early 2007 without his vision being fully realized.
Reeling from another painful departure, the GLBC’s elder board decided to reconsider the leadership structure. They proposed replacing the traditional senior pastor model with a co-pastor model. The co-pastor model “would include three pastors who share the responsibilities of ministry equally, yet have specific areas of oversight.” 8 The
6 Christian A. Schwartz and Christoph Schalk, Natural Church Development (St. Charles, IL: ChurchSmart Resources, 1998), 10.
7 Ibid., 47-54.
8 Grand Ledge Baptist Church, “Co-Pastor Proposal” (meeting, Grand Ledge Baptist Church, Grand Ledge, MI, June 2007). 33 proposal called for the two existing associate pastors and current seminary intern to serve as co-pastors. The elder board, including co-pastors, would formulate the vision and direction of the church, while the co-pastors would take the lead in implementing this vision and direction. The co-pastors would share the responsibilities of vision casting, preaching, teaching, and counseling. Other responsibilities, including outreach, assimilation, small groups, men’s and women’s ministries, college ministries, youth ministries, children’s ministries, and office administration, would be designated to one specific co-pastor.
This co-pastor model was implemented in 2007 and continues to function as described. In January 2012 GLBC again took the Natural Church Development Survey.
In this survey “Empowering Leadership” was the highest rated category, a significant change from preceding results.
The Same Vision with a New Emphasis
Despite the recent leadership change, the mission of GLBC remains “making disciples of Jesus Christ.” 9 The primary means of making disciples of Jesus Christ also remains, by preaching and teaching the Bible. However, the co-pastors have increasingly emphasized a new form of activism: a congregation that goes out to serve its community in the name of Jesus Christ.
This emphasis has its origins in the most recent senior pastor, as well as the seminary training of two of the co-pastors. Both studied theology under Dr. Michael
Wittmer at Grand Rapids Theological Seminary, who taught a non-confessional
9 Grand Ledge Baptist Church, “Statement of Faith ,” http://home.glbc.org/index.php?option =com_content&task=view&id=43&itemid=86 (accessed January 25, 2013). 34 Reformed theology that promoted an active Christian life. The essence of his teaching is found in Heaven is a Place on Earth: Why Everything You Do Matters to God . 10 He believes that the Christian life is a life where everything is done out of love for God and service to others:
Evangelical Christians have rightly emphasized spiritual activities, encouraging one anther to “have their devotions,” attend church, and witness to their unsaved family and friends. Personal acts of piety like these are the heart of the Christian life. They are extremely important activities, and all of us Christians, if we are honest, know that we can do better…[but] if Christianity speaks only to these personal acts of piety, then it does not address most of our live at all. If life includes more than Bible reading, prayer, and evangelism, then the Christian life must include more as well. 11
It is difficult to minimize the formative effect this teaching had on the newly installed co- pastors.
Another influence that has captured the imagination of the new leaders is
Christopher J. H. Wright. Wright is an Old Testament scholar and leading proponent of viewing the church as the missional people of God. He believes, “Not everything is cross-cultural evangelistic mission, but everything a Christian and a Christian church is, says, and does should be missional in its conscious participation in the mission of God in
God’s world.” 12 Wright explains that missional living includes caring for creation, being a blessing to the world, living a life of obedience, verbally proclaiming Jesus Christ as
10 Michael E. Wittmer, Heaven is a Place on Earth: Why Everything You Do Matters to God (Grand Rapids: Zondervan, 2004).
11 Ibid., 19-20.
12 Christopher J. H. Wright, The Mission of God’s People: A Biblical Theology of the Church’s Mission (Grand Rapids: Zondervan, 2010), 26. 35 God and Savior, and intentionally going out in the world for these purposes. 13 This is the vision of activism that the co-pastors have promoted at GLBC.
Living Out the Vision and Values in Ministry
GLBC continues to maintain its conservative evangelical ethos. The supreme authority of Scripture remains central to every ministry at GLBC. Recently, however, the co-pastors have attempted to complement this emphasis with a new vision for activism within the Grand Ledge community. As a result, GLBC lives out its vision through internal ministries that emphasize biblical teaching and external ministries that emphasize service.
Internal Ministries Emphasizing the Word of God
The center of community life at GLBC is the Sunday morning corporate worship gathering. This has been true since the inception of the church and remains true today.
GLBC’s website highlights this importance: “Worship is a high priority here at Grand
Ledge Baptist Church. Our worship gathering is Christ-centered, blended in style, and places great significance on God's Word. We worship through singing, the giving of our resources, and by listening and responding to the preaching of the Word.”14 The liturgy of a worship service at GLBC is simple: corporate singing, a pastoral prayer, corporate singing, and a pastoral sermon. The sermon occupies thirty-five minutes of the ninety- minute service. Nearly every pastor at GLBC, as far as records and memories serve, has
13 This list represents a paraphrase of some of the chapter titles found in The Mission of God’s People .
14 Grand Ledge Baptist Church, “Worship Gathering,” http://home.glbc.org/index.php?option= com_content&task=view&id=51&Itemid=119 (accessed January 25, 2013). 36 preached in an exegetical fashion. That is, a biblical book is preached consecutively either verse-by-verse or, more recently, chapter-by-chapter. Although there are a few notable forays into topical preaching, this is certainly not the traditional method of preaching. This illustrates the foundational role that Bible teaching plays in the life of
GLBC.
Two other important ministries are Christian education and small groups. GLBC provides Christian education for all ages on Sunday mornings. The children’s education seeks to “apply lessons from the Bible to their everyday life, praying, and memorizing
Scripture.”15 Adults are provided a similar opportunity:
When you think of Sunday morning Adult Christian Education (ACE), we want you to think of two things: relationships and the Word of God. We believe that these two go hand in hand. The church is a community of people in relationship with God and with one another. The Bible informs how we are to live in these relationships. Therefore, both are extremely important if we want to grow as Christians and as a community. 16
As stated above, the Sunday evening service was replaced with small groups in the
1990s. These small groups intend to “provide a wonderful opportunity to build relationships with others and study God's word in that context.” 17 Over half of the adults attending GLBC are currently involved in a small group.
Because of this extensive teaching, most regular attendees are well-versed biblically. Unfortunately, this biblical knowledge often does not always result in
15 Grand Ledge Baptist Church, “Sunday School,” http://home.glbc.org/index.php?option =com_content&task=view&id=44&Itemid=131 (accessed January 25, 2013).
16 Grand Ledge Baptist Church, “Adult Christian Education (ACE),” http://home.glbc.org/ index.php?option=com_content&task=view&id=56&Itemid=120 (accessed January 25, 2013).
17 Grand Ledge Baptist Church, “Small Groups,” http://home.glbc.org/index.php?option=com _content&task=view&id=52&Itemid=121 (accessed January 25, 2013). 37 personal transformation. Willard’s critique of American evangelicalism applies to
GLBC. He writes, “The only absolute requirement for being a Christian was that one believes the proper things about Jesus.” 18 This has the unintended consequence of transforming “saving faith into mere mental assent to correct doctrine.” 19 Other disciplines such as prayer and service are encouraged as agents of transformation, but receiving a Bible lesson is the primary means employed.
Externally Focused Ministries
While the traditional ministries at GLBC continue to emphasize Bible teaching, the missional emphasis described above manifests itself in a host of new ministries.
These ministries provide opportunities for the GLBC community to reach out and serve the Grand Ledge community. Initial attempts at reaching the community of Grand Ledge were attractional. That is, they were ministries developed by GLBC and took place at
GLBC. Two deserve mention. First, in the 1960s, a preschool was developed. It sought to provide a place to teach children the Bible and, hopefully, proclaim Christ to the whole family. Second, in the 1990s, a ministry called Moms & More was developed. This ministry was similar to Mothers of Preschoolers and sought to provide a place of community and growth for women. 20 It also sought to provide a place of equipping in both women’s issues and biblical studies. The current Moms & More schedule is to
18 Dallas Willard, The Spirit of the Disciplines: Understanding How God Changes Lives (San Francisco: Harper Collins, 1988), 23.
19 Ibid.
20 See Mothers of Preschoolers, "Home," http://www.mops.org/ (accessed January 25, 2013). 38 alternate each week between a Bible study and topical speaker. 21 Both of these ministries were successful in terms of bringing new families into the GLBC community.
The first entrance into the community was a result of the emphasis placed on the public schools. Regular meetings with the Grand Ledge Public School’s superintendent revealed a need for mentoring elementary children, a need that was met through Kids
Hope USA. As described in Chapter 1, the success of Kids Hope USA has provided other opportunities to serve the community, including other mentoring programs and
Blessings in a Backpack.
Another ministry that has become very important in the life of GLBC is Shared
Pregnancy. Shared Pregnancy “is a non-profit Christian ministry helping everyone who walks through our door or calls us. We are committed to counseling, education, referrals and material support for women facing unexpected or challenging pregnancies.” 22 GLBC not only supports Shared Pregnancy financially, but regularly holds baby showers and sends numerous people to the facility to minister to the women and families.
Youth Ministry
In the midst of these numerous ministries, GLBC has an active youth ministry.
With the advent of the co-pastor model, the existing youth pastor became one of the three co-pastors. Although leadership and preaching responsibilities were added to his job description, he maintains full responsibility for ministries related to students in junior high and high school. Because of this, the evolution of youth ministries has mirrored the
21 Grand Ledge Baptist Church, “Moms & More,” http://home.glbc.org/index.php?option= com_content&task=view&id=55&Itemid=124 (accessed January 25, 2013).
22 Shared Pregnancy, “Who We Are,” http://www.sharedpregnancy.org/Home.html (accessed January 25, 2013). 39 evolution of GLBC in the past several years. For example, youth ministries at GLBC have historically emphasized teaching the Bible. The youth at GLBC do not have a separate worship service, but actively participate in the church’s one corporate worship gathering. This means they are exposed to the same liturgy and sermon as the rest of the congregation. After the corporate worship gathering, the students gather for another hour dedicated to Bible teaching and small groups on Sunday evenings. Each of these times together has a dual emphasis of teaching the Bible and encouraging relationships.
Just as the church has had a recent emphasis on serving others, youth ministries have as well. GLBC has encouraged their youth to engage in service within the church.
Currently, over half of GLBC’s students serve in children’s ministries on a regular basis.
This does not include the annual vacation Bible school, in which a larger percentage typically serves. In recent years students have participated in a variety of ways to serve outside the church walls. Some of these include short-term mission trips to Jamaica and
Illinois, but, more frequently, include service to the Grand Ledge community. For example, youth ministries has used Wednesday evenings for random acts of kindness as well as opening a coffee house at a local after-school center.
The emphases of Bible teaching and service to others are consistent with GLBC’s evangelicalism. GLBC desires to see its adolescents know the biblical narrative and to live their lives according to it. Furthermore, GLBC desires to see its adolescents understand themselves as the missional people of God. To quote Wright, GLBC desires its adolescents see that “everything a Christian and a Christian church is, says, and does should be missional in its conscious participation in the mission of God in God’s
40 world.” 23 The nature of adolescence makes this a tremendous challenge, but also presents a great opportunity.
Challenges and Opportunities for a New Approach to Youth Ministry
GLBC values its adolescents and desires to nurture their Christian identity as the missional people of God. This is evident in providing a co-pastor dedicated to youth ministry and the manner in which adolescents participate in the life of the church as a whole. However, ministering to students provides a unique set of challenges. This final section will discuss three of these challenges and briefly describe the opportunities they present.
Identity Formation: From Cultural Influences to God’s Influence
As mentioned in Chapter 1, the primary task of adolescence is individuation.
Simply put, this is “the process of becoming a unique person or individual.” 24 Clark and
Clark believe that individuation may be divided into three sub-tasks. These sub-tasks include forming one’s identity, accepting personal responsibility for one’s actions, and becoming connected to a community. While each is important, Clark and Clark explain that the first sub-task is central in the adolescent journey. They write, “How does an adolescent know who they are? By what criteria do they define themselves? That is the central task of identity for adolescents: to discover the person they are as they attempt to insert and assimilate themselves into adult society.” 25
23 Wright, The Mission of God’s People , 26.
24 Clark and Clark, Disconnected , 82.
25 Ibid., 55. 41 While an adolescent’s identity is being formed, he or she is exposed to many different voices. The competition amongst these voices is fierce, but intentional spiritual formation can help nurture a distinctively Christian identity. A Christian identity may be described by the four basic movements of the biblical narrative. First, a Christian embraces their identity as created by God. This represents the beginning of the biblical narrative. To be created by God is to acknowledge that God is not only the source but the goal of one’s life. It is to live by the Apostle Paul’s doxology in Romans 11:36: “For from him and through him and for him are all things. To him be the glory forever!
Amen.” Second, a Christian embraces their identity as rebellious against God. This constitutes the major dilemma of the biblical narrative. It is a dilemma that impacts individuals, societies, and all of creation. It reveals the need for God’s mission of redemption because it prevents people from living by Paul’s doxology. Third, a Christian embraces their identity as reconciled to God through Jesus Christ. The biblical narrative reaches a climax in the person of Jesus Christ. Jesus Christ is the incarnate God in whom redemption is accomplished and doxology restored. Finally, a Christian embraces their identity as a participant in God’s mission. As the Apostle Paul wrote in 2 Corinthians
5:20, “We are therefore Christ’s ambassadors, as though God were making his appeal through us.”
Nurturing a Christian identity during adolescence is vital and “must be the focus of the church.” 26 GLBC must accomplish this through intentional process of spiritual formation. This process “must continually return to the truths of sin, cross, redemption,
26 Klyne R. Snodgrass, “Introduction to a Hermeneutics of Identity,” Bibliotheca Sacra 168 (January-March 2011): 5. 42 grace, and true holiness because the prevailing plausibility structures of our culture push us in the direction of idolatry and false gospels,” and a false identity. 27 It is the Church who must provide this spiritual formation to adolescents.
Relationship with God: From Deism to Knowing the Living God
Central to a Christian identity is an adolescent’s view of God and their relationship to him. Smith’s research indicates that most adolescents are not being formed with a Christian identity but a version of Moralistic Therapeutic Deism. As explained in Chapter 1, Moralistic Therapeutic Deism accurately describes the faith of many churches, adults, and, therefore, adolescents. It threatens to undercut all four aspects of a Christian identity. This threat, however, provides an opportunity for spiritual formation. It is an opportunity to help adolescents realize “identity and value are found in a vital and living relationship with Christ as Lord.” 28
Clark and Clark provide five principles of adolescent spiritual formation that move away from Moralistic Therapeutic Deism and toward a Christian identity. 29 First, churches must encourage personal ownership of faith. While not minimizing the importance of participating in a Christian community, adolescents must personally respond to Christ’s call: “Come, follow me” (Mk 1:17). Adolescent faith must be nurtured by others, but others cannot provide the faith itself. Second, churches must promote questions and explorations of faith concepts. Adolescents will question historic
27 James C. Wilhoit, Spiritual Formation as if the Church Mattered: Growing in Christ through Community (Grand Rapids: Baker Academic, 2008), 76.
28 Mulholland, Invitation to a Journey , 159.
29 See Clark and Clark, Disconnected , 145-151. 43 Christian doctrine as well as their own faith response. These questions should be encouraged. Clark and Clark explain, “Crisis and struggle are a prerequisite of growth, so without pushing too hard, don’t be afraid to allow and even encourage your child to seek the truth with honesty and openness.” 30 Third, churches must help adolescents invite Jesus into every aspect of their lives. Clark and Clark explain, “Since [adolescents] have no real idea of who they are, they live through different selves in different social settings. The problem is not that they are inauthentic in any one place or with any one group of people; it is that because they have not yet discovered their core identity, they have no other choice.” 31 Therefore, churches must help adolescents see that “the kingdom of God does not abolish all other stories, but brings them all into relationship to itself.” 32 Fourth, churches must empower adolescents to put their faith into action.
Genuine Christian faith is not merely a cognitive response to a collection of facts about
God. Rather, genuine faith is a transformed life and worldview. Finally, Clark and Clark claim that churches must integrate adolescents into discipleship relationships with
Christian adults.
These five principles provide the outline of a spiritual formation program that will help nurture a Christian identity. While each of these principles must be taken into consideration, the fourth principle represents a unique challenge to GLBC. As stated previously, cognitive teaching has historically been the only method of spiritual formation for congregants of all ages. If adolescent spiritual formation requires an
30 Clark and Clark, Disconnected , 147.
31 Ibid., 146.
32 Richard Bauckham, Bible and Mission: Christian Witness in a Postmodern World (Grand Rapids: Baker Academic, 2003), 110. 44 approach that includes, but goes beyond, cognitive development, a new understanding and approach to spiritual formation will be required. This represents a significant change for the leadership and congregation.
Bible Teaching: From Cognitive Only to Entering the Story of God
Youth ministries at GLBC mirror the church as a whole. Adolescents worship alongside adults at the weekly corporate worship gathering, serve alongside adults in children’s ministries, and socialize with adults in various settings. Adolescents are also exposed to the same form of spiritual formation as adults: Bible teaching. The type of
Bible teaching that congregants receive is what M. Robert Mulholland calls
“informational.” 33 He states that studying the Bible informationally is to treat the Bible as an object that can be analyzed, mastered, controlled, and manipulated for one’s own purposes. 34 This poses two challenges. First, it does not adequately reflect the true nature of the Bible. The Bible is not a series of propositions, but a story about God and his people. It is not a series of facts to be analyzed, but a story to be entered. Second, it does not represent the most effective way of engaging adolescents with the Bible in hopes of nurturing a Christian identity. Clark and Clark explain, "What it takes to win the hearts and souls of hurt kids today is to strip away the fluff and excess of cultural faith and head back into the core of the gospel: giving ourselves away for the sake of others.
Unfortunately, the Bible’s words about sacrifice, consistent lifestyle, mercy, and love for
33 M. Robert Mulholland, Shaped by the Word: The Power of Scripture in Spiritual Formation , Rev. ed. (Nashville: Upper Room Books, 2000), 51.
34 Ibid., 51-53. 45 the poor and needy have been pushed into the background of our understanding of faith."35
This presents GLBC with the opportunity to engage the Bible in a different way that will help nurture their Christian identity. Mulholland calls this “formational reading.” 36 This type of reading is humble, open to mystery, focused on meeting God, and, most importantly, considers the reader to be the object shaped and mastered by the text. 37 A new approach to the Bible must be taught, modeled, and encouraged. Richard
Bauckham explains the potential impact of reading the Bible formationally:
The temporal movement of the biblical narrative runs all the way from creation to the eschatological future. It runs from the old to the new, constantly reconstructing the past in memory and constructing the future in expectation. Within this movement mission is movement into the new future of God. It is the movement of the people of God whose identity is found in the narrative of the past but also in their being turned by that narrative towards the coming of God’s kingdom in the future. The possibilities the narrative opens up for them, when they find themselves in it, are those God gives as they live towards God’s future. 38
Learning to read the Bible formationally alongside loving adults is what adolescents need to nurture their Christian identity. This is the opportunity that lies before GLBC.
Conclusion
GLBC has a strong tradition as a close-knit community that loves one another and is faithfully nurtured by the Word of God. This is true of everyone in the congregation, including adolescents. Despite this strong tradition, there are several challenges that may
35 Clark and Clark, Disconnected , 150.
36 Mulholland, Shaped by the Word , 55.
37 Ibid., 55-61.
38 Bauckham, Bible and Mission , 13. 46 prevent adolescents from growing into the mature Christian men and women that the church desires. These challenges include the struggles of adolescent identity formation, the prominence of Moralistic Therapeutic Deism, and a purely cognitive approach to the
Bible. However, these challenges present an opportunity to create a new ministry for adolescents that will help them form a Christian identity. Part Two of this paper will provide the theological foundations for this new ministry.
47
PART TWO
THEOLOGICAL FOUNDATIONS
CHAPTER 3
A REVIEW OF THE LITERATURE
The first two chapters have examined the contexts of Grand Ledge, Michigan and
GLBC. Understanding these contexts is essential to this project because theological reflection is not completed in isolation. Rather, it is influenced and informed by outside contexts and resources. This chapter will evaluate research relevant to the spiritual formation of adolescents. This includes resources in the fields of adolescent development, spiritual formation, and ecclesiology. Each work will be examined in light of how it might contribute to the nurturing of a Christian identity in adolescents.
Hurt 2.0: Inside the World of Today’s Teenagers by Chap Clark
Adolescent spiritual formation requires an understanding of the unique life situation and needs of adolescents. Chap Clark’s Hurt 2.0: Inside the World of Today’s
Teenagers provides a contemporary analysis of the state of adolescence. Additionally,
Hurt 2.0 concludes with “five strategies to turn the tide of systemic abandonment.” 1
These strategies can provide a framework for adolescent spiritual formation in the local church.
1 Clark, Hurt 2.0 , 197. 49 Clark defines adolescence as the phase of life that “begins in biology and ends in culture.” 2 More specifically, adolescence begins with the onset of biological puberty and ends when the culture determines that he or she is a part of the adult community. The primary task of adolescence is individuation, “the process of trying to discern who one is and ultimately take responsibility for one’s life.”3 In other words, the primary task of adolescence is identity formation.
The main concern of Hurt 2.0 is the rapidly changing nature of adolescence. One of these changes is the increased duration of adolescence. In the past century it has expanded from a three year process to nearly fifteen years. 4 This has resulted in adolescence being divided into three phases: early, middle, and late adolescence. These three phases can be roughly equated to the common educational divisions of junior high school, senior high school, and college. This project focuses on high school students, and, therefore, is primarily concerned with the specific concerns of midadolescence.
Clark explains the unique characteristics of a midadolescent:
Adolescents have the ability to apply abstract thought and reflective action within a given realm, or “self,” of life. . . . But what is new is the lack of ability to construct bridges between one self and another. The inability to see contradictions as contradictions and the ability to easily rationalize seemingly irreconcilable beliefs, attitudes, or values are but two of many markers that may be pointing to an emerging phase of adolescent development and may provide a key indicator of the essence of midadolescence.”5
2 Clark, Hurt 2.0 , 9.
3 Ibid., 52.
4 Ibid., 7-18.
5 Ibid., 2. 50 A second change in the nature of adolescence concerns the societal structures put in place to support adolescents. Clark writes, “Until the late 1960s, adult-led organizations and structures were primarily focused on caring for the individual and corporate needs of adolescents.” 6 However, he believes that these structures have slowly eroded to the point where they no longer accomplish their intended purpose. In fact,
Clark’s main thesis is that the demise of these structures, including the family, has led to systemic abandonment of adolescents. The result of a lack of adult relationships is that adolescents are left to navigate this formative phase of life on their own.
Clark concludes Hurt 2.0 with five strategies intended to reduce the impact of this systemic abandonment. First, Clark believes, “Those who work with youth should be trained in the changing youth culture.” 7 This includes youth pastors and other youth volunteers. Second, Clark desires youth organizations to work together for the common purpose of supporting adolescents. Third, Clark writes, “We need to understand their changing world and provide boundaries so that their choices have a few serious consequences as possible.” 8 The fourth strategy closely resembles the third. Clark believes that just as youth workers must understand the adolescent world, so parents must be equipped with this same understanding. Finally, Clark believes, “Communities must make sure that each student has a few adult advocates who know and care for him or her.” 9 When these strategies are applied to GLBC, an adolescent spiritual formation
6 Clark, Hurt 2.0 , 15.
7 Ibid., 198.
8 Ibid., 200.
9 Ibid., 202. 51 program must be developed and led by adults who understand the unique needs of midadolescents and care for them.
Invitation to a Journey: A Road Map for Spiritual Formation by M. Robert
Mulholland
It is not only important to understand the nature of midadolescence, it is also important to understand the nature of spiritual formation. In Invitation to a Journey , M.
Robert Mulholland Jr. defines spiritual formation as “ a process of being conformed to the image of Christ for the sake of others .” 10 He believes that people today are yearning for
“deeper experiences with God through which their troubled lives can find meaning, value, purpose, and identity.” 11 These are experiences that many churches do not provide. Mulholland believes this yearning can only be satisfied through a process of spiritual formation that is holistic and utilizes the classical spiritual disciplines.
Invitation to a Journey elaborates upon Mulholland’s definition of spiritual formation. First, Mulholland believes that formation is a process and all people are being formed all the time. Therefore, it is important that Christians engage in “an intentional and continual commitment to a lifelong process of growth toward wholeness in Christ.” 12
The lifelong nature of Christian formation reveals that this temporary project may serve as a helpful and reorienting step within an adolescent’s journey, but it does not constitute the journey itself.
10 Mulholland, Invitation to a Journey , 12.
11 Ibid., 11.
12 Ibid., 24. 52 Second, spiritual formation is a process of being conformed by another.
Mulholland writes, “In the final analysis, there is nothing we can do to transform ourselves into persons who love and serve as Jesus did except to make ourselves available for God to do that work of transforming grace in our lives.” 13 This does not imply a life of inactivity, but that the discipline of making oneself available to God must reside “somewhere between the extremes of avoidance of discipline and the imprisonment of discipline.” 14 For adolescents learning and engaging in intentional spiritual formation for the first time, it will be critical to reiterate this point throughout the process and guide them through whichever extreme is a struggle for that individual.
Third, the goal of spiritual formation is being conformed the image of Jesus
Christ. Mulholland’s understanding of confrontation is critical to the process of conforming. He explains, “If, indeed, the work of God’s formation in us is the process of conforming to the image of Christ, obviously it’s going to take place at the points where we are not yet conformed to that image. This means that one of the first dynamics of holistic spiritual formation will be confrontation.” 15 Therefore, adolescent spiritual formation must provide opportunities to confront sinful patterns and cultural barriers that work to prevent Christian identity formation.
The final aspect of spiritual formation is that it is for the sake of others.
Mulholland writes, “Relationships with others are often seen as secondary and tangential to the primary relationship with God. Holistic spiritual growth moves against that grain.
13 Mulholland, Invitation to a Journey , 26.
14 Ibid., 103.
15 Ibid., 37. 53 The primary focus must be Trinitarian – God, self, others – if we are to grow holistically into the image of Christ.” 16 Since identity formation is the primary task of adolescence, and Christian identity is becoming the missional people of God, this definition of spiritual formation must remain central.
Mulholland believes that the prescription for a holistic spirituality begins with understanding one’s “creation gifts,” the personality with which God has created each individual. 17 Mulholland views the Myers-Briggs assessment an excellent tool for understanding one’s creation gifts. Although a person’s creation gifts will cause them to naturally gravitate toward certain ways of relating to God and others, a holistic spirituality will also find ways to engage God in other ways. This is where the classical spiritual disciplines prove helpful. Mulholland believes that these disciplines “form the scaffolding, the structure, the support network within which we then exercise the distinctive, personalized disciplines into which the Spirit of God leads each of us as we journey toward wholeness in Christ.” 18 Two primary disciplines include prayer and spiritual reading, the focus of this project.
Invitation to a Journey concludes with the role of community in spiritual formation. First, the means of spiritual formation is communal. The classical disciplines
“have both personal and corporate dimensions.” 19 Second, the goal of spiritual formation
16 Mulholland, Invitation to a Journey , 43.
17 Ibid., 49.
18 Ibid., 104.
19 Ibid., 76
54 is also communal. It is for the sake of others. Therefore, adolescent spiritual formation must not ignore the corporate dimensions of spiritual formation.
Biblical Foundations for Small Group Ministry by Gareth Icenogle
As Mulholland concludes, people are conformed to the image of Jesus Christ for the sake of others through community. Gareth Weldon Icenogle agrees. In Biblical
Foundations for Small Group Ministry , Icenogle writes, “Small Groups are microcosms of God’s creation community.” 20 As a microcosm of God’s creation community, “small groups are the basic arena for either imaging the redeeming presence of God or projecting destructive human systems.” 21 The desire, obviously, is the former.
Icenogle believes one way small groups can image the redeeming presence of
God by living the Ten Commandments. In reference to the fourth commandment,
Icenogle writes, “The faithful small group should become the sabbatical space for shalom in relationship with God and with one another.” 22 Specifically, small groups can become a place to practice spiritual disciplines. Icenogle explains the relationship between small groups and spiritual disciplines:
Spiritual disciplines which intentionally call the group into mutual relationship are corollaries to the keeping of Sabbath space and time. When a small group schedules its meeting to include specific disciplines of personal sharing, Bible study, and prayer, it is working out the practical implications of Sabbath and shalom. The gathering of small groups can, in themselves, be courageous acts of Sabbath. 23
20 Gareth Weldon Icenogle, Biblical Foundations for Small Group Ministry: An Integrational Approach (Downers Grove, IL: InterVarsity Press, 1994), 20.
21 Ibid., 21.
22 Ibid., 52.
23 Ibid., 53. 55 As stated previously, adolescents are surrounded by a plethora of voices shaping their identity. Furthermore, many adolescents experience systemic abandonment due to the busyness of life. In such a situation one of the most important things that an adolescent can experience is a time of Sabbath.
Icenogle also recognizes the importance of small groups in nurturing a Christian identity. He writes, “The practice of small group disciplines provided a strong identity and base from which the ecclesia could do ministry and venture into mission.” 24 This ministry is accomplished in two ways. First, “small groups need to see themselves as places for mutual ministry. Members should be encouraged to minister to each other during group meetings and in between group meetings.” 25 Second, small groups can provide a place to reflect upon and prepare for mission. Icenogle writes, “There should be space in the group for all members to reflect upon their everyday life as situations for ministry. Whether they find themselves at home, at work, at church, at play or alone, they need to be able to talk with the group about their lives as ministers of Christ scattered out into the world.” 26
Icenogle’s work provides many other theological and practical insights to effectively implement a small group ministry. These include an examination of the biblical foundations for small groups and “The Ten Commandments for Small Groups.” 27
Most importantly, Icenogle effectively communicates Mulholland’s passion that small
24 Icenogle, Biblical Foundations for Small Group Ministry , 324.
25 Ibid., 335.
26 Ibid., 335-336.
27 Ibid., 46. 56 groups are both a means and an ends to spiritual formation. Because of this reality, it is imperative that adolescents participate in a small group community in order to be nurtured as the missional people of God.
Subversive Spirituality: Transforming Mission through the Collapse of Space and
Time by L. Paul Jensen
To this point two emphases have been made. First, in order to hear God in the midst of plethora of voices today, adolescents require an intentional spiritual formation program to nurture their Christian identity. Second, a critical component of a Christian identity formation is active participation in the Christian community. This participation includes various forms of fellowship within a local church community and various forms of ministry to the surrounding local community. L. Paul Jensen’s Subversive Spirituality:
Transforming Mission through the Collapse of Space and Time seeks to provide the connection between spiritual formation and missional living. He writes, “This book seeks to show a correlation between inward spirituality and outward mission in the historical context of space and time and the current collapse of these.” 28 He believes
Christian history reveals that a vibrant inward spirituality leads to an effective outward mission. Jensen also believes that “because of the cultural collapse of space and time, postmodern mission requires the church to subvert these temporal-spatial codes by devoting more plentiful space and time to spiritual practices in her structures of mission, church, and leadership development.” 29
28 L. Paul Jensen, Subversive Spirituality: Transforming Mission through the Collapse of Space and Tim e, Princeton Theological Monograph Series (Eugene, OR: Pickwick Publications, 2009), 4.
29 Ibid., 4-5. 57 Central to Jensen’s thesis is an understanding of space and time and how both have become shortened due to busyness. After providing a brief overview of concepts of space and time, he concludes, “The accelerating pace of life in this period has left less leisure time for many segments of society, especially the Millennials, and most parts of the working force.” 30 This “has also contributed to the corrosion of character, the loss of community, and the erosion of self identity.” 31 Jensen specifically refers to the busyness of the Millennial generation and the consequent abandonment they experience. Jensen understands busyness and its impact on the current adolescent generation in a manner similar to the research noted by Chap Clark above.
Subversive Spirituality provides a detailed analysis of how Christians in the New
Testament and throughout Christian history have confronted the collapse of space and time. For example, the Gospels reveal Jesus as regularly withdrawing in prayer alongside his extensive outward mission. Jensen writes, “In Luke, solitude and prayer enabled
Jesus to hear his Father’s voice as he redefined Israel’s spirituality and mission.” 32
Jensen sees this same pattern in Acts, though the prayer was often more communal. He writes, “In Acts, every withdrawal for prayer is followed by mission in word and deed, just as in Luke.” 33 From these patterns, Jensen proposes creating “rhythms of spirituality and mission in the postmodern age,” the age of today’s adolescents. 34
30 Jensen, Subversive Spirituality , 69.
31 Ibid.
32 Ibid., 126.
33 Ibid.
34 Ibid., 213. 58 In summarizing the culture of today’s adolescents, Jensen refers to the research of
Chap Clark and Christian Smith, both of whom have been referred to in Chapters 1 and 2.
He summarizes today’s culture in four points. First, Jensen reiterates Clark’s observation of systemic abandonment and concludes, “Both generations [X and Millennial] need to know that ‘nothing can separate them from the love of God’ (Rom. 8:39).” 35 Second,
Jensen observes the increasing busyness of today’s adolescent and the need to combat this trend. He explains, “Generation Y generally exhibits greater time urgency; thus, creating space for God may be a greater challenge for Millennials.” 36 To counter this trend, Jensen believes, “Extended times of solitude and silence with God (without
“productivity”) will be important as Millennials discover they are embraced by God as they are.” 37 Third, Jensen affirms Clark in that adolescents “need safe environments where they will be listened to and loved unconditionally.” 38 Finally, Jensen believes,
“The answer, at least in part, lies in our past.” 39 These observations lead to Jensen’s final thoughts on the connection between spiritual formation and mission today:
I believe the current situation calls for a suspension of life as usual, a stopping. In place of our usual patterns, we might set aside unhurried periods for solitary and communal worship, repentance, prayer, and spiritual discernment on questions to which we have few or no answers – similar to what occurs in an Ignatian retreat. As we saw, when Ignatius of Loyola faced the urgent question of how his fledgling order would support itself, he sought the Lord in what he called ‘making an election.’ 40
35 Jensen, Subversive Spirituality , 251.
36 Ibid.
37 Ibid., 251-252.
38 Ibid., 252.
39 Ibid.
40 Ibid., 255. 59 Jensen firmly believes that today’s younger generations would benefit from experiencing historic Christian practices. One of these practices is the Spiritual Exercises of Saint
Ignatius, the founder of the Society of Jesus.
The Society of Jesus, also known as the Jesuits, has promoted inward spirituality and outward mission throughout the world for over 450 years. To this success Jensen asks, “What kind of spirituality fueled the early life and mission of the Jesuits, which might account for its spread and longevity?” 41 The answer is that every Jesuit must experience a prayer retreat known as the Spiritual Exercises . The Spiritual Exercises of
Saint Ignatius are readily available and adaptable today and may provide a firm foundation for an adolescent spiritual formation program.
Journey with Jesus: Discovering the Spiritual Exercises of Saint Ignatius by Larry
Warner
Saint Ignatius of Loyola created the Spiritual Exercises in the early sixteenth century. The Exercises served as a guide for spiritual directors to help people pursue
“growth and development into internal conformity to Christ, freedom in Christ, and greater intimacy and union with God.” 42 The Exercises accomplish this through a series of prayer exercises focusing on four major movements commonly known as “weeks.”
The first week focuses upon God’s love and the participant’s sinfulness. The second week focuses on the life of Jesus Christ, including his mission of calling others to follow him. The third week focuses on his sacrificial death. The fourth week focuses on Jesus’
41 Jensen, Subversive Spirituality , 176.
42 Larry Warner, Journey with Jesus: Discovering the Spiritual Exercises of Saint Ignatius (Downers Grove, IL: InterVarsity Press, 2010), 12. 60 resurrection and resulting commission of his disciples. There is a close connection between the four weeks of the Spiritual Exercises and the biblical understanding of a
Christian identity described in Chapter 2.
Ignatius created the Spiritual Exercises to be experienced over the course of a thirty day retreat, but he made provision for them to be experienced in daily life over several months. Larry Warner is a Protestant who has been deeply impacted by the
Spiritual Exercises and wants to make them available to others in the Protestant tradition.
Journey with Jesus is Warner’s attempt to create a resource for experiencing the
Exercises in daily life.
Warner believes the Exercises provide three benefits. First, they help a person’s relationship with Jesus Christ. He writes, “The goal of the prayer practices found in the
Exercises is not to learn more about Jesus but rather to personally walk with Jesus, meet
Jesus and interact with Jesus.” 43 Second, the Exercises help develop “a greater awareness of God in the ordinary stuff of life.” 44 Finally, a person experiencing the Exercises will learn and experience a manner of praying that includes a daily examen, meditative prayer, and contemplative prayer. 45 Not only do the Exercises provide a formative event, but they equip the participant for a life of formation.
Journey with Jesus provides an overview of all aspects of the Spiritual Exercises .
Warner explains a typical day with the Exercises and the prayer involved, encourages
43 Warner, Journey with Jesus , 15.
44 Ibid., 16.
45 Warner describes Ignatian prayer as “ lectio divina and imaginative prayer.” While Ignatian contemplation is regularly referred to as imaginative prayer, it is debated if Ignatian meditation is the same as lectio divina . This project will describe Ignatian prayer as meditation and contemplation as defined in the following literature review. 61 partnering with a spiritual director, and gives overall suggestions for experiencing the
Exercises . Warner also provides an introduction to each week of the Spiritual Exercises .
However, the majority of Journey with Jesus is composed of his rendering of the
Exercises themselves. Warner “has sought to retain the spirit of the Exercises,” though he acknowledges it “differs from the original Exercises in a number of ways.” 46 For example, Warner provides reflection questions with each daily meditation, questions which are not originally a part of the Spiritual Exercises . In the spirit of Ignatius’s own flexibility, Warner provides three different ways of approaching the Exercises : seven weeks, seventeen weeks, or the full nine-month experience. 47 Warner’s rendering of the
Spiritual Exercises into a non-Catholic context, and his various schedules, make this an ideal resource for creating a new process of adolescent spiritual formation.
Meditation and Contemplation: An Ignatian Guide to Praying with Scripture by
Timothy M. Gallagher, O.M.V.
The Spiritual Exercises of Saint Ignatius provide an excursion into the Bible that is very different from traditional Baptist spiritual formation. Whereas Baptists traditionally approach spiritual formation from a rational approach utilizing the historical- grammatical method of biblical exegesis, the Spiritual Exercises emphasize prayerful reflection on the Bible. Timothy Gallagher’s Meditation and Contemplation: An Ignatian
Guide to Praying with Scripture is written “to present in a clear and usable way two
46 Warner, Journey with Jesus , 14.
47 Ibid., 274-279. 62 Ignatian methods for prayer with Scripture.” 48 These two methods are called meditation and contemplation.
Gallagher acknowledges several similarities between these two methods of prayer. Both methods begin with a preparation that includes offering oneself to God, reviewing and entering the Scripture passage of the day, and expressing one’s desires to
God. Gallagher summarizes, “I will consider how God our Lord looks upon me. I offer all my will and actions to God ( preparatory prayer ). I review the Scripture for this prayer. I imaginatively enter the place of this Scripture ( composition ). I ask of God what
I wish and desire in this prayer.” 49 The primary difference between these two methods of prayer is the body of the prayer itself. Gallagher explains, “ Meditation , the reflective approach, and contemplation , the imaginative approach. Both methods, through different human capabilities – our ability to reflect on the meaning of the text and our ability to enter the scene in the text imaginatively – open for us the message of the Scriptures.
Through different gateways, both lead to the heart.” 50
Gallagher defines meditation as “the reflective process by which we enter the richness of God’s Word and hear that Word as spoken personally to us today.” 51
Meditating on a passage of Scripture involves reading the passage, considering the truths of the passage, and embracing these truths. The truths pondered are often specific words
48 Timothy Gallagher, O.M.V., Meditation and Contemplation: An Ignatian Guide to Praying with Scripture (New York: Crossroad Publishing Company, 2008), 12.
49 Ibid., 16-17. Gallagher's "composition" refers to the composition of place, or, imaginatively seeing and entering the scene described in the Bible.
50 Ibid., 10. .
51 Ibid., 27. 63 or phrases in the passage itself. It is assumed that God himself is the one who brings these words or phrases to mind. Gallagher explains, “ God speaks this Word to our hearts, and we are transformed. Through this threefold human capacity, our hearts can hear God speak and can reply. Such divine-human dialogue, heart to heart, is meditation.” 52
Contemplation is different because it is an imaginative process rather than a reflective process. In contemplation a person will imagine a passage of Scripture and imagine that they are a part of the story is it is being lived out. This imaginative process will involve seeing the people of the narrative, hearing the words of the narrative, and observing the actions of the narrative, all with themselves a part of it. 53 This allows the person praying to “enter God’s Word and hear that word as spoken personally to us today.” 54
Because praying the Scriptures imaginatively is a new experience for many,
Gallagher interacts with several common questions, including: “Do we, too, have this freedom in praying with Scripture? Can we be present to a Gospel scene and live it from within this way? Are both the imaginative and reflective approaches open to all? Is such prayer possible for all? Is it possible for me? If so, how can I begin such prayer with
Scripture? And how can I grow in such prayer?” 55
Gallagher provides several responses to these questions. First, this method of prayer is a part of the historic Christian tradition. Second, “Scripture itself is often
52 Gallagher, Meditation and Contemplation , 34.
53 Ibid., 36.
54 Ibid.
55 Ibid., 26. 64 imaginative literature” and requires an engagement that includes, but goes beyond, a person’s rational abilities. Finally, Gallagher writes, “We trust, then, that the Spirit, who
‘comes to the aid of our weakness’ (Rom. 8:26) when we pray, will guide not only the activity of our minds but also the work of our imagination.” 56
Meditation and contemplation represent two methods of prayer currently not practiced at GLBC. Because they are primarily associated with the Roman Catholic
Church and do not utilize the traditional Baptist approach to Scripture, many of
Gallagher’s questions remain valid. However, it is possible that these two methods of prayer will engage adolescents in a way that they have not before. It is possible that meditation and contemplation will effectively nurture a Christian identity in adolescents at GLBC.
Sojourners and Strangers: The Doctrine of the Church by Gregg R. Allison
Baptist churches such as GLBC have emphasized the local church as the primary context for spiritual formation. Baptist theologian Gregg R. Allison expresses this belief in Sojourners and Strangers: The Doctrine of the Church . Allison believes, “The church is the people of God who have been saved through repentance and faith in Jesus Christ and have been incorporated into his body through baptism with the Holy Spirit.” 57
Although the Church may be described in universal terms, “this universal church becomes manifested in local churches.” 58
56 Gallagher, Meditation and Contemplation , 38.
57 Gregg R. Allison, Sojourners and Strangers: The Doctrine of the Church , Foundations of Evangelical Theology (Wheaton, IL: Crossway, 2012), 29.
58 Ibid. 65 Allison believes that local churches may be explained by seven characteristics:
“doxological, logocentric, pneumadynamic, covenantal, confessional, missional, and spatio-temporal/eschatological.” 59 Two of these characteristics are particularly relevant for this project. First, Allison describes the church as logocentric. He explains, “The church is logocentric , or focused on the Word (Gk. Logos) of God, understood to refer to
Jesus Christ as the incarnate Word and Scripture the inspired Word.” 60 This dual understanding of logocentric has characterized GLBC since its inception. Jesus Christ remains central. However, the primary means of accessing Jesus Christ and following him is Scripture. Allison explains, “With God as its divine author, Scripture as the Word of God possesses divine authority to command what Christians are to believe, do, and be, and to prohibit what they are to avoid.” 61 Using the terminology of this project, Scripture is essential in nurturing a Christian identity.
Scripture’s importance is evidenced in the ministries of the church. Allison believes that one essential function of the church “is the proclamation of the Word of
God.” 62 This ministry is primarily accomplished through expository preaching.
Expository preaching is often accomplished through the “serial exposition of biblical books” where books are preached consecutively in various sized segments. 63 This is the historic method of preaching at GLBC. Proclaiming the Word, however, can be fulfilled
59 Allison, Sojourners and Strangers , 29.
60 Ibid., 110.
61 Ibid., 114.
62 Ibid., 433.
63 Ibid., 437. 66 in a variety of other ways as well. In his discussion of the discipleship, Allison notes the need for Christian education at all ages and in various methodologies. 64
A second characteristic of the church important for this project is that it is missional. Allison explains, “The church is missional . It is the body of divinely called and divinely sent ministers proclaiming the gospel and advancing the kingdom of God.” 65
He notes that in recent history the Church has often defined mission as evangelism or the sending of cross-cultural missionaries. Allison expands the understanding of missional in three ways. First, Allison writes, “ Missional is a matter of identity first, then function.” 66
In other words, mission is not simply one activity of the church among many, but an aspect of the church’s nature. Second, Allison explains, “Being missional is a matter of corporate identity first, then individual engagement.” 67 The mission is not simply the activities of individuals within the church, but an aspect of the corporate church as well.
Finally, Allison believes, “ Missional signifies that the church is to recognize its responsibility to be a countercultural reality in the midst of and as a challenge to its own context.” 68 In other words, the church is to be guided by the voice of God rather than the many voices of contemporary culture.
In developing these characteristics of the church, Allison describes the formative influence of experience:
64 Allison, Sojourners and Strangers , 441-444.
65 Ibid., 140.
66 Ibid., 147.
67 Ibid.
68 Ibid., 147-148. 67 So when I affirm that our experience shapes our theology, I am not advocating that experience should contribute to the content of our doctrinal formulation or be the jumping off point for it, because Scripture holds those honored positions. But our experience does influence our theology. And this is perhaps nowhere more evident than in the doctrine of the church: our weekly engagement in our church’s worship service, our observation of how our church baptizes people, our participation in our church’s celebration of the Lord’s Supper, our engagement in our church’s missional endeavors to make the gospel known, our involvement in our church’s compassionate concern for the poor and marginalized, and much more influences our ecclesiology. 69
When applied to GLBC, this means that GLBC’s historic and present experiences will influence the community’s beliefs and practices. This includes GLBC’s understanding and practice of adolescent spiritual formation. Prior to proposing a new process of spiritual formation, these beliefs and practices must be analyzed. Chapter 4 will interact with GLBC’s ecclesiology, including its strengths and weaknesses. GLBC’s ecclesiology will also be challenged by other Christian traditions that may inform its spiritual formation practices. This learning will be applied to the current ecclesiological context and lead to the development of a spiritual formation program with the goal of missional living.
69 Allison, Sojourners and Strangers , 27. 68
CHAPTER 4
A THEOLOGY OF THE CHURCH
Chapters 1 and 2 revealed the need for a new approach to adolescent spiritual formation. Chapter 3 introduced several concepts important to this new approach, including adolescent development, spiritual formation, and ecclesiology. This chapter will expand this discussion of ecclesiology. It will explain a biblical ecclesiology, and interact with the strengths and weaknesses GLBC’s ecclesiology. This chapter will conclude with insights from another tradition that may offer additional insight into the spiritual formation of adolescents at GLBC.
Ecclesiology: The Identity of the Church
North American churches are often pragmatic in their ecclesiology. There is a
“seemingly endless obsession with trying to discover strategies to help congregations become more effective or successful.” 1 This has resulted in numerous proposals for how local congregations “do” church, many of which have been mass-marketed. 2 The
1 Craig Van Gelder, The Ministry of the Missional Church: A Community Led by the Spirit (Grand Rapids: Baker Books, 2007), 15.
2 Two examples include Andy Stanley, Deep & Wide: Creating Churches Unchurched People Love to Attend (Grand Rapids: Zondervan, 2012) and Rick Warren, The Purpose Driven Church: Every Church Is Big in God’s Eyes (Grand Rapids: Zondervan, 1995). 69 pragmatic approach to ecclesiology is concerning because it focuses on the activities of the Church rather than its nature. A different approach to ecclesiology is to focus first on the nature, or identity, of the Church. The nature of the Church, then, leads to the specific activities of a local church. Craig Van Gelder believes that the proper ecclesiological flow can be described as, “the church is, the church does what it is, the church organizes what it does.” 3 In this ordering, the nature of the Church is foundational to everything else. Michael Goheen elaborates on the importance of maintaining this order lest the Church lose its identity. He warns, “If we do not develop our self-understanding in terms of the role that we have been called to play in the biblical drama, we will find ourselves shaped by the idolatrous story of the dominant culture.” 4
Establishing this identity is not only important in guiding the activities of a local church, but is also important in guiding the spiritual formation of its people. Although each local church is rightly described as being an institution or organization, this does not exhaust its identity. Roman Catholic scholar Avery Dulles recognizes the importance of the institution, but cautions against overemphasizing this as the primary identity of the
Church. 5 Rather, most biblical metaphors of the church focus on the people that constitute the institution. 6 Therefore, the identity of the Church is the identity of the people of God. This reveals the connection between ecclesiology and adolescent spiritual formation. The primary task of adolescence is identity formation. Similarly, the primary
3 Van Gelder, The Ministry of the Missional Church , 17.
4 Michael W. Goheen, A Light to the Nations: The Missional Church in the Biblical Story (Grand Rapids: Baker Academic, 2011), 5.
5 Avery Dulles, S.J., Models of the Church , Exp. ed. (New York: Image Books, 1987), 10.
6 See Allison, Sojourners and Strangers , 29-32. 70 task of adolescent spiritual formation is the development of a Christian identity.
Therefore, understanding the identity of the Church can inform adolescent spiritual formation.
Understanding the identity of the Church, however, is no simple task. Paul
Minear’s Images of the Church in the New Testament presents ninety-six images of the
Church. 7 Veli-Matti Karkkainen’s An Introduction to Ecclesiology discusses seven traditional ecclesiologies alongside numerous contemporary approaches. This section makes no attempt to summarize these numerous ecclesiologies. Rather, it will interact with a New Testament description of the identity of the Church. Specifically, it will interact with the epistle known as 1 Peter. Like most New Testament epistles, 1 Peter discusses the Church’s identity in Jesus Christ and her relationship to the surrounding culture. However, 1 Peter’s brevity and focus provide an excellent foundation to understanding the Church’s identity.
The Identity of the Church in 1 Peter
Peter wrote to people he identifies as “exiles” (1 Pt 1:1; 2:11) and “foreigners” (1
Pt 2:11). 8 These terms likely refer to both their social and spiritual alienation from contemporary Roman culture. 9 Because of this alienation, Peter wrote them to affirm their identity in Jesus Christ. Karen Jobes explains, “First Peter encourages a
7 Paul S. Minear, Images of the Church in the New Testament (1960; repr., Louisville: Westminster John Knox Press, 2004).
8 All Scripture is quoted from the New International Version (2011), unless otherwise noted.
9 See Karen H. Jobes, 1 Peter , Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2005), 23-27 and Scot McKnight, 1 Peter , NIV Application Commentary (Grand Rapids: Zondervan, 1996), Kindle Electronic Edition: Location 341. 71 transformed understanding of Christian self-identity that redefines how one is to live as a
Christian in a world that is hostile to the basic principles of the gospel.” 10
Peter begins his epistle with a summary of the Church’s relationship to each
Person of the Triune God. The Church is a people who “have been chosen according to the foreknowledge of God the Father” (1 Pt. 1:2). To be chosen is to be brought into a relationship with God through God’s initiative, usually for a specific purpose. 11 The people of God are identified as such throughout the biblical narrative. In the Old
Testament, God chooses Abraham and his descendants, the nation of Israel, to be the instrument of his blessing (Gn 12:1-3; Ex 19:5-6; Is 41:8). In the New Testament, the
Church is also identified as the instrument of God’s blessing (Mt 28:16-20; 2 Cor 5:16-
21).
The Church is also a people who have also been chosen “through the sanctifying work of the Spirit” (1 Pt 1:2). While sanctification can refer to the process of becoming holy, here it refers to “God’s gracious act of turning sinners into his people.” 12 The people of God are a fallen people who have been redeemed by God. This, again, emphasizes that it is the initiative of the Holy Spirit that forms the people of God.
Finally, the Church is a people who are chosen “to be obedient to Jesus Christ and sprinkled with his blood” (1 Pt 1:2). They have been chosen for a purpose, the purpose
10 Jobes, 1 Peter , 3. See a similar statement in Joel B. Green, 1 Peter , Two Horizons New Testament Commentary (Grand Rapids: Eerdmans, 2007), 11 and McKnight, 1 Peter , Location 520.
11 See Green 1 Peter , 19, Jobes, 1 Peter , 68-69, and McKnight, 1 Peter , Location 799.
12 McKnight, 1 Peter , Location 810. 72 of “being conformed to the image of Jesus Christ.” 13 In the context of 1 Peter, this includes holy living, but also a willingness to suffer for the sake of Jesus Christ.
In these opening verses, 1 Peter explains that the Church’s identity is found in
God’s initiative and purpose. Joel Green explains, “To read 1 Peter is to be told not how we might think about God, but what God thinks of us.” 14 What God thinks of his people is an essential ingredient in adolescent spiritual formation. An adolescent’s identity should be defined by God and his purposes, over and against the multitude of voices in the world trying to do the same.
Following this brief introduction, 1 Peter continues with an extended doxology of the salvation provided in Jesus Christ. Christians have been given “new birth into a living hope,” possess “an inheritance that can never perish, spoil, or fade,” and “are shielded by God’s power” through their faith in Jesus Christ (1 Pt 1:3-5). The appropriate response to this salvation is “an inexpressible and glorious joy” (1 Pt 1:8). It is a joy that is based upon what Jesus Christ has accomplished and its resulting hope, rather than one’s immediate circumstances.
The doxology also speaks to the Church’s identity. Specifically, it frames one’s identity and circumstances in the narrative of Jesus Christ. Green calls this a “conversion of the imagination.” 15 He explains,
My interest in narrative centers in large part on the importance of narrative in identity formation. Recent work in neurobiology emphasizes the peculiarly human capacity for and drive toward making storied sense of our world and lives. Memory formation is narratively determined, so we naturally explain our
13 Mulholland, Invitation to a Journey , 12.
14 Green, 1 Peter , 3.
15 Ibid., 26. 73 behaviors through the historical narratives by which we collaborate to create a sense of ourselves as persons and as people . . . From this perspective, attending to narrative theology, even in our engagement with an epistolary text like 1 Peter, is attending to the power of theology to shape a people’s way of making sense of what they experience day-by-day. 16
The implications for adolescent spiritual formation are immense. Adolescent spiritual formation must strive towards a conversion of the imagination. This can be accomplished by engaging the narrative of Jesus Christ. However, this engagement is not simply knowledge of the narrative, but embracing the narrative in such a way that adolescents view themselves as participants in it. This allows adolescents to ponder who they are, why they are here, why they do what they do, and what should they do with their lives, each from the framework of the biblical narrative.
The epistle transitions from doxology to its application in 1 Peter 1:13. Jobes summarizes, “As Christians, Peter’s readers are a new people with a new identity, and they are (1) to set their hope fully on the grace that will come when Jesus Christ is revealed (1:13), (2) to be holy (1:15), (3) to love one another earnestly (1:22), and (4) to crave what nourishes new life (2:2).” 17 It is in this context that Peter quotes Leviticus
19:2: “Be holy because I, the LORD your God, am holy.”
Holiness is an important concept throughout the biblical narrative. It refers to that which is set apart by nature or for a specific purpose. Most often, holiness is used to describe the Triune God, or that which is used for his service. However, holiness is also applied to the people of God. Gordon Wenham considers Leviticus 19:2 to be “the motto of Leviticus” because “the people of Israel are to imitate God, whose essential nature is
16 Green, 1 Peter , 198-199.
17 Jobes, 1 Peter , 109. 74 holiness.” 18 Although Leviticus is frequently concerned with cultic responsibilities of the nation, this holiness extends to every aspect of life as well.
1 Peter expands upon this understanding of holiness with a negative and a positive statement. Stated negatively, holiness is not conforming “to the evil desires you had when you lived in ignorance” (1 Pt 1:14). Following one’s own sinful impulses or the sinful impulses of society is an unholy life. Holy lives, however, are different. Holy lives are characterized by following God. 1 Peter encourages holiness in various aspects of life, including relationships to authorities (1 Pt 2:13-25), families (1 Pt 3:1-7), the world (1 Pt 3:8-4:19), and leadership within a local church community (1 Pt 5:1-11).
The concept of holiness reveals another important aspect of adolescent spiritual formation. The foundation of identity formation is in God’s view of the adolescent and the narrative of Jesus Christ, and the implications of this must be worked out in daily life.
Adolescent spiritual formation cannot remain conceptual, but must move to the concrete situations of life. They must be shown what it is to live a life of holiness at all times, especially in terms of their relationships.
The final section to be considered, 1 Peter 2:4-10, expands upon several of the themes introduced in the opening doxology. Peter explains that these exiles and foreigners are a community of the rejected. As such, the Church images Jesus Christ, who himself was rejected. However, those whom have been rejected by the world have been accepted by God. Using Old Testament temple imagery, the Church is described as
“being built into a spiritual house,” which “is the place of God’s earthly dwelling by the
18 Gordon J. Wenham, Book of Leviticus , New International Commentary on the Old Testament (Grand Rapids, Eerdmans, 1979), 264-265. 75 Holy Spirit” (1 Pt 2:5). 19 The people of God, through the Holy Spirit, are the presence of
God on earth. As God’s presence on earth, the Church is also called “a holy priesthood”
(1 Pt 2:5). Here Peter applies the identity of the Old Testament people of God to the
Church (Ex 19:5-6). The Church is a priesthood that has been given the task of representing God to the world. Furthermore, the Church has been set apart to offer
“spiritual sacrifices acceptable to God” (1 Pt 2:5). Jobes explains, “The Christian church is not primarily a social organization but the new temple where the transformed lives of believers are offered as sacrifice to the glory of God.” 20
This aspect of the Church’s identity might be called its apostolic or missional identity. The Church has a responsibility to the world. In the words of the Apostle Paul, the people of God are a “new creation” and have been given “a ministry of reconciliation” (2 Cor 5:17-18). This ministry includes proclaiming the good news of
Jesus Christ (2 Cor 5:18-19) as well as serving others in his name.
Adolescent spiritual formation must have an apostolic, or missional, element as well. It is important for adolescents to understand that a primary purpose for their lives is to participate in God’s mission and serve others. Likewise, it is important for adolescents to be given the opportunity to do so. It is in this way that adolescent spiritual formation will fulfill Mulholland’s understanding of spiritual formation as being “ for the sake of others .” 21
19 Jobes, 1 Peter , 148.
20 Ibid., 149.
21 Mulholland, Invitation to a Journey , 12. 76 The Activities of the Church in 1 Peter
1 Peter reveals various aspects of the Church’s nature. It is chosen by God, saved by the work of Jesus Christ, holy, and is the presence of God on earth. If the nature of the Church leads to the activity of the Church, then it is important to briefly consider how this identity impacts activity.
Scot McKnight believes the primary activity of the Church is to nurture its identity. He writes, “The primary business of the church [is] to be concerned with itself, its own identity, its own formation.” 22 However, this is not to imply that the Church is to be isolated, with no concern for the world around it. Rather, McKnight understands that the Church is God’s presence on earth and must act accordingly. Therefore, he believes that the nature of the church leads to two broad activities. He writes, “ Spiritual formation and evangelistic outreach identifies the preeminent purpose of the church in society.” 23
McKnight explains that the task of spiritual formation involves pursuing the knowledge of God. This includes immersion into the biblical narrative and its resulting theology. He believes, “All true Christian development is the result of knowing God the
Father, participating in the work of the Son, and submitting to the guidance of the
Spirit.” 24 There are a number of ways that this can be accomplished, but specific activities include disciplines such as Bible reading, prayer, and fellowship. 25
22 McKnight, 1 Peter , Location 2196.
23 Ibid., Location 2209.
24 Ibid., Location 2226.
25 Ibid., Location 2237. 77 The task of evangelism is related because it involves making God known. As stated throughout 1 Peter, this involves living a holy life in the midst of all circumstances
(1 Pt 2:11-12; 3:1-2). However, it also involves proclaiming “the reason for the hope that you have” (1 Pt 3:15). McKnight believes this activity of evangelism goes together with spiritual formation. He writes, “As we educate our churches in evangelism, we must give the priority of our focus to prayer and spiritual direction. We must emphasize that since it is God’s work, we must be in tune with God; since it is the Spirit who convicts, we must depend on the Spirit; and since it is the cross of the Son, we must focus on the glorious achievements of Christ.” 26
1 Peter’s Ecclesiology
According to Van Gelder, “the church is, the church does what it is, the church organizes what it does.” 27 According to 1 Peter, the Church is chosen by God, saved through the work of Jesus Christ, made holy by the Spirit, and represents God on earth.
As a result, it is imperative that the church promotes activities that align with this identity and organize itself in a similar manner. The following section will discuss GLBC’s ecclesiology in light of this understanding of the Church.
The Ecclesiology of GLBC
Chapter 2 explained the history of GLBC, including its tradition of preaching and teaching the Bible. It also explained GLBC’s recent focus on serving the community of
Grand Ledge. Chapter 3 utilized the categories provided by Allison to describe GLBC’s
26 McKnight, 1 Peter , Location 2284.
27 Van Gelder, The Ministry of the Missional Church , 17. 78 logocentric and missional emphases. 28 Although GLBC does not have an official statement of identity, it often utilizes the slogan, “Shaped by the Spirit, Sent by the
Spirit.” 29 This slogan captures the theocentric aspect of the Church’s identity in 1 Peter.
It also captures the two primary activities of the Church, spiritual formation and evangelism. However, there are both strengths and weaknesses in GLBC’s implementation of this ecclesiology.
Strengths of GLBC’s Ecclesiology
GLBC’s existence since 1851 and vibrant life today testifies to its positive impact on this community of believers. Most at GLBC would attribute this impact to its logocentricity. Baptist pastor and theologian Mark Dever accurately summarizes
GLBC’s approach to the Word of God. He writes, “The center and source of the congregation’s life is the Word of God. God’s promises to his people in Scripture create and sustain his people. Therefore, the congregation is responsible to ensure, as much as lies within its power, that the Word of God is preached at its regular meetings.” 30 The people of GLBC, from the youngest child to the oldest adult, are regularly taught the
Bible. This exposes all generations to the narrative of Jesus Christ and challenges them to respond accordingly.
Another positive aspect of GLBC’s ecclesiology is the recent attempts to engage the Grand Ledge community. This is a result of increasingly viewing the Christian life as participation in the biblical narrative. These two strengths together have great potential
28 See Allison, Sojourners and Strangers , 29.
29 See Grand Ledge Baptist Church, “Home,” www. glbc.org (accessed May 24, 2013).
30 Mark Dever, The Church: The Gospel Made Visible (Nashville: B&H Academic, 2012), 128. 79 for adolescent spiritual formation. Adolescents at GLBC are taught the Bible from a young age and are given the opportunity to participate in service activities alongside the whole congregation. But, despite these strengths, there are limitations to GLBC’s practical ecclesiology.
Weaknesses of GLBC’s Ecclesiology
Because the preaching and teaching ministries are central to GLBC, this section will focus primarily on the weaknesses in these ministries. GLBC’s preaching and teaching is not unlike the preaching in most conservative, evangelical churches in the
United States. John W. Wright believes that most evangelical preaching follows the “sin- salvation-service” narrative. 31 In this narrative, the primary concern of the Bible is the sinful condition of each individual. The Bible resolves this concern through faith in the life, death, and resurrection of Jesus Christ. The process of sanctification begins after salvation and often involves participation in various forms of service. The Bible, in this narrative, is “a story of the individual moving from sin to salvation to service in preparation for eternity in heaven.” 32 Preaching this narrative invites individuals to experience salvation or continue the process of sanctification.
Dever provides a contemporary example of the sin-salvation-service narrative.
He believes, “By direct command, example, implication, or principles, God’s Word tells us everything we need to know about every aspect of following him in life – from dating to marriage, from working to grieving, from evangelizing to eating. What should
31 John W. Wright, Telling God’s Story: Narrative Preaching for Christian Formation (Downers Grove, IL: IVP Academic, 2007), 55.
32 Ibid. 80 churches do? The answer is in the Bible.” 33 In other words, the Bible is a storehouse of information and preaching is the dissemination of this information. This example is important because it reflects nearly two centuries of preaching at GLBC. Most sermons have followed the sin-salvation-service narrative. Even with an increased emphasis on the narrative of God’s story and the call to participate in God’s mission, GLBC remains primarily focused on the facts of the Bible and the individual’s response to them. This seems to be a result of modernity’s lasting influence on GLBC.
Stanley J. Grenz explains modernity by its three basic assumptions. First, the modern era possessed great confidence in reason and the acquisition of knowledge. In essence, reason “replaced revelation as the arbiter of truth.” 34 Second, modernity assumed that knowledge is objective. That is, reason is unaffected by one’s environment and there is a proper correspondence between reality external to the mind and knowledge within the mind. Finally, modernity emphasized human autonomy. Descartes’ famous dictum, “I think, therefore I am,” firmly placed the individual thinker at the center of reality. This encouraged each individual to seek truth for themselves rather than relying upon outside authorities or traditions.
Modernity has influenced preaching in at least two ways. First, it prompts a shift from viewing Scripture as a story of God to “an objective history on which to assert
Christianity’s universal, rational truthfulness.” 35 In other words, “the Bible became a
33 Dever, The Church , xvi.
34 Stanley J. Grenz, A Primer on Postmodernism (Grand Rapids: Eerdmans, 1996), 68.
35 Wright, Telling God’s Story , 51. 81 source, not a text.” 36 Preaching, then, often involves a quest to discover the universal principle behind each biblical passage. The second implication is the shift to the individual. The sermon is less about the narrative of God and more about the narrative of each individual. In this narrative, the goal of preaching is to ensure the salvation or sanctification of each person. As Wright concludes, “The translation of the Scripture into the private life of the individual became the governing narrative for the interpretation of
37 the biblical text.” In other words, the Bible is often read as the narrative of each individual, including a list of ethical applications, rather than the narrative of God’s mission and how the community of believers participates in this mission. This contradicts 1 Peter’s emphasis on God’s initiative and the supremacy of Jesus Christ.
The influence of modernity has greatly impacted the manner in which the Church reads Scripture. Mulholland provides a vivid contrast between what he calls the informational and formational readings of Scripture. Informational reading is a consequence of the modern worldview. He explains that most people read “as the controlling power (reader) who seeks to master a body of information (text) that can be used by you (technique, method, model) to advance your own purposes (in this case, spiritual formation).” 38 This is how GLBC traditionally views sermons and teaches others to read the Bible.
All of this leads to a practice that spiritual formation is primarily cognitive and individualistic. These represent aspects of spiritual formation, but not the whole. James
36 Wright, Telling God’s Story , 51.
37 Ibid., 59.
38 Mulholland, Shaped by the Word , 19. 82 Wilhoit observes, “Christian spiritual formation should always be more than the teaching ministry of the church, but never less.” 39 In other words, GLBC is right to emphasize the cognitive aspects of preaching and teaching of the Bible. Unfortunately, GLBC’s emphasis has virtually eliminated other avenues of spiritual formation.
As a result, it remains important for GLBC to explore and implement other avenues of spiritual formation. For example, many traditions throughout Church history have practiced lectio divina as a method of formational reading. 40 Methodists, borrowing from other Pietists, incorporated various forms of small groups and class meetings to promote holy living. 41 These avenues should complement, not replace, the ministries of preaching and teaching. This final section will provide insights from one other tradition which may offer additional insight into the spiritual formation of adolescents at GLBC
Insights from Ignatian Spirituality
Ignatian spirituality finds its origins in Saint Ignatius of Loyola (1491-1556).
Ignatius was a devout Roman Catholic and founder of the Society of Jesus. The spiritual tradition he inspired has been preserved in the practices of the Society of Jesus, and codified in the Spiritual Exercises . For centuries, many outside the Roman Catholic
Church have benefitted from Ignatian spirituality. David Lonsdale explains, “One does not have to be a cleric or a religious, let alone a Jesuit, in order to live Ignatian
39 Wilhoit, Spiritual Formation as if the Church Mattered, 139. Italics mine.
40 Raymond Studzinski, O.S.B., Reading to Live: The Evolving Practice of Lectio Divina (Collegeville, MN: Cistercian Publications, 2009).
41 D. Michael Henderson, A Model for Making Disciples: John Wesley’s Class Meeting (Anderson, IN: Francis Asbury Press, 1997). 83 spirituality. It is a particular way of approaching the Christian life which is open to people in any walk of life.” 42 Adolescents at GLBC may benefit from this approach.
Ignatian spirituality is commonly summarized in the phrase finding God in all things . James Martin, S. J. explains, “Ignatian spirituality considers everything an important element of your life. That includes religious services, sacred Scriptures, prayer, and charitable works, to be sure, but it also includes friends, family, work, relationships, sex, suffering, and joy, as well as nature, music, and pop culture.” 43 He explains three important principles of Ignatian spirituality. First, it is being contemplative in action . This means that Christians should “allow a contemplative stance to inform our actions. Instead of seeing the spiritual life as one that can exist only if it is enclosed by the walls of a monastery, Ignatius asks you to see the world as your monastery.” 44 It is the principle that God is present in every aspect of life, and every aspect of life can be used for the service of God. Second, Ignatian spirituality is an incarnational spirituality .
In other words, the Church is a continuation of the incarnation of Jesus Christ. Lonsdale explains, “The Church exists to call attention to the kingdom of God and to work to enable God to reign in every corner of human life.”45 Finally, Ignatian spirituality emphasizes freedom and detachment , or, indifference . Warner explains, “ Indifference , as used by Ignatius and other mystic writers, is not a lack of desire but a freeing of desire,
42 David Lonsdale, Eyes to See, Ears to Hear: An Introduction to Ignatian Spirituality , Traditions of Christian Spirituality Series (Maryknoll, NY: Orbis Books, 2007), 193.
43 James Martin, S.J., The Jesuit Guide to (Almost) Everything: A Spirituality for Real Life (New York: HarperOne, 2010), 5.
44 Ibid., 8.
45 Lonsdale, Eyes to See, Ears to Hear , 178. 84 and the developing of your ability to say yes to God and the expressed purposes of God.
Indifference is about freedom to be and to live in a way that honors and affirms who God created you to be.” 46 Indifference is an application of the Apostle Paul’s words in
Philippians 4:4-13. These three principles are nurtured through Ignatius’ Spiritual
Exercises , explained in Chapter 3.
This brief overview of Ignatian spirituality reveals several benefits to GLBC.
First, it resonates with the ecclesiology of 1 Peter. For example, Ignatian spirituality emphasizes God’s initiative in the lives of his people. Many of the meditations in the
Spiritual Exercises are based upon God’s initiative and encourage a personal response to it. Ignatian spirituality is also built upon the narrative of Jesus Christ. This is evident in the structure of the Spiritual Exercises and its numerous meditations on the Gospels.
Lonsdale explains, “Familiarity with the Gospels helps us to know and have the mind and heart of Christ in our day-to-day lives and in the important choices we have to make.” 47
This familiarity should lead to a life of holiness and a life that is lived as a participant in
God’s mission.
Ignatian spirituality also resonates with 1 Peter in the relationship between spiritual formation and evangelism. Lonsdale explains, “The Church has a mission to evangelize, to serve the kingdom of God and to lead people to fullness of life in Christ.” 48
Many of the Ignatian practices are designed to nurture one’s spiritual life in order to sustain one’s missional life. In this regard, Ignatian spirituality is consistent with
46 Warner, Journey with Jesus , 79.
47 Lonsdale, Eyes to See, Ears to Hear , 197.
48 Ibid., 180. 85 Mulholland’s belief that spiritual formation is “a process of being conformed to the image of Christ for the sake of others.” 49
Another benefit of Ignatian spirituality is that it has the potential to overcome the weakness in GLBC’s practical ecclesiology. Rather than emphasizing a cognitive approach to the Bible, the Spiritual Exercises emphasize meditation and contemplation.
As stated in Chapter 3, meditation is a reflective process and contemplation an imaginative one. William Barry explains, “The point is that we are asked to trust that the
Holy Spirit of God who dwells in our hearts will use our imaginations in order to reveal to us who Jesus is.” 50 This complements a cognitive approach to the Bible.
Ignatian spirituality also helps overcome the individualistic tendencies of GLBC’s ecclesiology. While the Spiritual Exercises are very personal and focus on the individual, its goal is much broader. The goal is to join the mission of Jesus Christ to the world, often along with others. Dean believes that such an emphasis is “the antidote to moralistic therapeutic deism.” 51
A final benefit of Ignatian spirituality is the potential impact on adolescent spiritual formation. The overriding summary Ignatian spirituality, finding God in all things, challenges adolescents “invite Christ to each setting and ‘self’ they operate in.” 52
This can be accomplished in at least four ways.
49 Mulholland, Invitation to a Journey , 12.
50 William A. Barry, S. J. Finding God in All Things: A Companion to the Spiritual Exercises of St. Ignatius (Notre Dame, IN: Ave Maria Press, 1991), Kindle Electronic Edition: Location 1186.
51 Dean, Almost Christian , Location: 1845.
52 Clark and Clark, Disconnected , 149.
86 First, the Ignatian emphasis of being a contemplative in action encourages adolescents to “put their faith into action” and become participants in the biblical narrative. 53 The strong connection between faith and action is a distinguishing characteristic of Ignatius and the history of his Society of Jesus. It has the potential of helping an adolescent begin the process of defining their purpose in life. In fact, the
Exercises are constructed around one scenario that remains practical today. Ganss explains, “Ignatius’ text is focused concretely on one concrete case – that of someone deliberating about the choice of a state of life, but the principles and methods he gives are equally applicable to any options which occur in life.” 54 Thus, an adolescent will not only receive discernment about their direction in life, but how that direction is consistent with the mission of Jesus Christ.
Second, the emphasis on freedom and detachment promotes a costly form of discipleship for today. It helps adolescents truly see the significance of Christ’s call on their lives. Again, it confronts moralistic therapeutic deism which believes “the central goal of life is to be happy and to feel good about oneself.” 55 Although this costly discipleship may not be common in traditional youth ministry, it is vital. Clark and Clark write, “The only hope our kids have to develop into mature, committed, and powerful
53 Clark and Clark, Disconnected , 149.
54 George E. Ganss, S.J., ed., Ignatius of Loyola: Spiritual Exercises and Selected Works (New York: Paulist Press, 1991), 52-53.
55 Smith, Soul Searching , 163.
87 followers of Jesus is to be reconnected with these more demanding and costly elements of the call to faith.” 56
Third, the Spiritual Exercises promote spiritual disciplines for life. They teach and practice a form of praying and making decisions that adolescents can use both in their immediate circumstances and for the rest of their lives. This is critical as adolescents are in the midst of making many life defining decisions. These decisions are too often made by impulse or under the influence of the many voices speaking into their lives. The Spiritual Exercises were originally created to aid people in this process. It provides a process of discernment, centered in the narrative of Jesus Christ, that is the key to keeping the call of Jesus Christ at the center of decision-making.
Finally, the Exercises are always completed with the support of a more mature adult. This connects an adolescent with a caring and listening adult in a discipleship relationship. This relationship alone provides a significant benefit to both the process of individuation and spiritual formation.
Conclusion
This chapter has explained the nature of the Church according to 1 Peter. It has also shown that spiritual formation is one of the primary activities of the Church. GLBC would benefit from an adolescent spiritual formation program that goes beyond a cognitive approach to the Bible. Ignatian spirituality, especially the Spiritual Exercises , can complement GLBC’s traditional approach to formation. The next chapter will discuss the theology behind this spiritual formation program.
56 Clark and Clark, Disconnected , 151. 88
CHAPTER 5
A THEOLOGY OF SPIRITUAL FORMATION
Chapter 4 concluded that spiritual formation is one of the essential activities of the Church. It is important for the people of God to nurture their identity in Christ. This is especially true for adolescents for whom identity formation is a primary task. This chapter will develop a theology of spiritual formation. It will consider the goal of spiritual formation as well as its means. This chapter will conclude with a discussion of how this goal is accomplished through the Spiritual Exercises of Saint Ignatius.
The Goal of Spiritual Formation
The goal of Christian spiritual formation is often described in terms of a person’s relationship with Jesus Christ. Richard Peace explains, “It is to take on the character of
Jesus. It is to think, feel, and act in ways that bring wholeness to us, to others, and to our planet. It is to be like Jesus.” 1 Although different traditions employ different terminology, this seems to be the historic consensus. This section will provide two common descriptions of what it means to be like Jesus. Specifically, it will discuss what it means to be like Jesus in imaging God and loving God and others.
1 Richard Peace, Spiritual Transformation: Taking on the Character of Christ (Colorado Springs, CO: Navpress, 1997), 11. 89 Imaging God in Jesus Christ
Mulholland defines spiritual formation as the “process of being conformed to the image of Jesus Christ for the sake of others.” 2 The concept of image is foundational to the biblical narrative. Chapter 2 described the biblical narrative in four movements: creation, fall, redemption, and consummation. Each of these movements contains a specific emphasis on image.
In the creation narrative, the distinctive feature of man and woman is their creation in the image of God (Ge 1:26-27). John Walton explains, “The image is a physical manifestation of divine (or royal) essence that bears the function of that which it represents; this gives the image-bearer the capacity to reflect the attributes of the one represented and to act on his behalf.” 3 Therefore, humans are created to reflect the attributes of God and to represent God to his creation. This is the defining characteristic of humanity.
After the fall, the Bible continues to refer to humans as the image of God. For example, God explained to Noah that human life is valuable because each person is created in the image of God (Ge 9:6). However, despite this continuing image, the biblical narrative is replete with examples of men and women who fail to image God appropriately. Anthony Hoekema explains, “After man’s fall into sin, the image of God was not annihilated but perverted . . . man now began to use these gifts in ways that were contrary to God’s will.” 4 This is evidenced in Paul’s assessment that “Jews and Gentiles
2 Mulholland, Invitation to a Journey , 12.
3 John H. Walton, Genesis , NIV Application Commentary (Grand Rapids: Zondervan, 2001), 131.
4 Anthony A. Hoekema, Created in God’s Image (Grand Rapids: Eerdmans, 1986), 83. 90 alike are all under the power of sin” (Rom 3:9). Paul supports this charge with a series of
Old Testament quotations (Rom 3:10-18) prior to transitioning to the universal need for redemption (Rom 3:21-24).
The renewing of the image of God is an important theme in the Bible’s narrative of redemption and consummation. Jesus Christ is described as the image of God (2 Co
4:4; Col 1:15) and “the exact representation of his being” (Heb 1:3). The Gospel of John does not utilize image terminology, but explains the relationship between Jesus Christ and the Father in a similar manner. For example, John 14:9 proclaims, “Anyone who has seen me has seen the Father.” Just as the Old Testament reveals that God’s people, from
Adam to Israel, failed to reflect and represent God, the New Testament reveals Jesus
Christ as the new Adam (Rom 5:12-21; 1 Cor 15:20-28) and the new Israel (Mt 1:1-17;
4:1-11) who successfully reflects and represents God. This reveals Jesus Christ as the model for imaging God. He is the example to be imitated. 5 In this regard, imaging God is imaging Jesus Christ.
But Jesus Christ is not only the model of imaging God, he is the means by which the image of God is renewed in humanity. As Chapter 4 concluded, the identity of the
Church is that it is chosen by God and saved through the work of Jesus Christ. Ephesians describes salvation in terms of the renewing of the image of God. Paul wrote, “You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness” (Eph 4:22-
5 See Jason B. Hood, Imitating God in Christ: Recapturing a Biblical Pattern (Downers Grove, IL: IVP Academic, 2013). 91 24). Similar thoughts are found in Romans 8:29 and Colossians 3:9-10. Hoekema summarizes, “The goal of redemption is that, in knowledge as well as in other aspects of their lives, God’s people will be totally and flawlessly image-bearers of God.” 6 Because redemption is not fully realized until the return of Jesus Christ, a complete renewal will not be experienced until that time.
This summary of the goal of spiritual formation as imaging God in Jesus Christ has relied heavily on scholars from a Reformed perspective. However, this explanation is consistent with other Christian traditions. For example, Wesleyan scholar Melvin E.
Dieter writes, “The supreme and overruling purpose of God’s plan of salvation is to renew men’s and women’s hearts in His own image.” 7 Pentecostal scholar Stanley M.
Horton explains the goal of spiritual formation in terms of holiness. He believes spiritual formation is a “process whereby His holiness is made actual in our lives. It calls for a daily separation as the believer seeks to become more and more conformed to the image of Christ.” 8 Protestants consistently use the language of imaging Jesus Christ as the goal of spiritual formation. But this language is not limited to Protestants.
Eastern Orthodox spirituality, including the goal of spiritual formation, is based upon a robust doctrine of the incarnation. Bradley Nassif writes, “The interpretive key that unlocks the original purpose and goal of creation is found in the historical
6 Hoekema, Created in God’s Image , 26.
7 Melvin E. Dieter, “The Wesleyan Perspective,” in Five Views on Sanctification (Grand Rapids: Zondervan, 1987), 15.
8 Stanley M. Horton, “The Pentecostal Perspective,” in Five Views on Sanctification (Grand Rapids: Zondervan, 1987), 114. 92 appearance of Jesus of Nazareth.” 9 In explaining the goal of spiritual formation, Nassif relies upon two quotations. The first, Genesis 1:26, explains humanity’s creation in the image of God, and the ongoing goal of becoming like God.10 According to Orthodox theology, sin does not corrupt the image of God in people, but it does prevent people from being like God. The goal of spiritual formation, then, “is a victory that restores to people the possibility of a new humanity through becoming like Christ.” 11 The second explanation of the goal of spiritual formation is found in a quote from Athanasius. He said, “God became humanized so that humans might become divinized.” 12 This divinization is explained using the terms deification, theosis , union, or participation, but closely resembles the Protestant understanding of glorification. 13 Despite some differences in terminology, this goal is nearly identical to the other traditions discussion above.
This brief survey reveals the overwhelming consensus that the goal of spiritual formation is to image God in Jesus Christ. In each of these traditions, Jesus Christ is both the model of and the means to this goal. However, imaging God in Jesus Christ is not the only way that the goal of spiritual formation is described. Many traditions seek to specify exactly what it means to image Jesus Christ. Perhaps the most specific way of imaging
Jesus is in loving God and loving others.
9 Bradley Nassif, “Orthodox Spirituality: A Quest for Transfigured Humanity,” in Four Views on Christian Spirituality , ed. Bruce Demarest (Grand Rapids: Zondervan, 2012), Kindle Electronic Edition: Location 704.
10 Ibid., Location 857.
11 Ibid., Location 882.
12 Ibid.
13 See Ibid., Location 868. 93 Loving God and Loving Others
Deuteronomy 6:4-9 holds a special place in the biblical narrative. Peter Craigie considers it “the fundamental truth of Israel’s religion and the fundamental duty founded
14 upon it.” The Shema , as it is commonly called, reads, “Hear, O Israel: The L ORD our
God, the L ORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength” (Dt 6:4-5). God’s people are to love God above all else.
However, God is not the only object of his people’s love. Leviticus 19:18 explains the other object of love: "Love your neighbor as yourself. I am the LORD .” These two commandments summarize God’s original and redemptive purpose for humanity, and the goal of spiritual formation.
Perhaps the most definitive expression of this goal was spoken by Jesus himself.
As recorded in Matthew 22:37-40, Jesus said, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment. And the second is like it: ‘Love your neighbor as yourself.’ All the Law and the Prophets hang on these two commandments.” Jesus makes explicit the relationship between loving God and loving others. David Turner explains, “Although
Lev. 19:18 has an ethical importance equal to Deut. 6:4, it stands on the gracious covenantal foundation of Deut. 6:4. Yet without Lev. 19:18 one cannot practice Deut.
6:5, since one expresses love to God by obeying his commandments, many of which concern human relationships.” 15 This is reiterated by nearly every New Testament
14 Peter C. Craigie, The Book of Deuteronomy , New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1976), 168.
15 David L. Turner, Matthew , Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2008), 537. 94 author, including Mark (Mk 12:28-34), Luke (Lk 10:24-37), Paul (Rom 13:8-10), James
(Jas 2:8-11), and John (1 Jn 4:7-12).
The Bible provides many specific examples of loving God and loving others.
This is evidenced in the Ten Commandments, whom many believe can be summarized by a love for God and a love for others. 16 They are often divided into two categories, ways to love God (Ex 20:1-11) and ways to love others (Ex 20:12-17). The Sermon on the
Mount provides numerous examples of loving others. The parable of the Good Samaritan is Jesus’ response to a question concerning what it means to love others (Lk 10:25-37).
This is immediately followed by a story demonstrating love for God (Lk 10:38-42).
Throughout the Bible, loving God and loving others remains prominent. Not surprisingly, Christian history has continued to promote the love of God and the love of others as the goal of spiritual formation.
One of the earliest Christian documents, the Didache , expresses this goal. It reads, “The way of life is this: first, you shall love God who created you; second, your neighbour as yourself; all those things which you do not want to be done to you, you should not do to others.” 17 Augustine agreed and wrote, “The fulfillment and the end of the Law, and of all Holy Scripture, is the love of an object which is to be enjoyed, and the love of an object which can enjoy that other in fellowship with ourselves.” 18 The various
16 See Patrick D. Miller, The Ten Commandments , Interpretation: Resources for the Use of Scripture in the Church (Louisville: Westminster John Knox Press, 2009), 1-12.
17 Thomas O’Loughlin, The Didache: A Window on the Earliest Christians (Grand Rapids: Baker Academic, 2010), 161.
18 Augustine, On Christian Doctrine , vol. 2 of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, vol. 2, ed. Philip Schaff, trans. J. F. Shaw (Grand Rapids: Eerdmans, 1997), 533. 95 monastic traditions were also built upon this goal. Joan Chittister, representing the
Benedictine tradition, explains, “Benedict obviously believes that life lived fully is life lived on two plans: attention to God and attention to the good of the other.” 19 During the
Reformation, John Calvin considered the love of God and others “the fulfillment of righteousness to form human life to the archetype of divine purity.” 20 Today, evangelical scholar Bruce Waltke continues to emphasize this goal. He writes, “Most evangelicals will agree with Augustine and Calvin that spirituality is best defined as love of God and love of man.” 21
This brief survey reveals the centrality of loving God and loving others throughout Church history. As a result, McKnight concludes, “A spiritually formed person loves God and others.”22 With these goals in mind, it is important to move beyond a discussion of the goal of spiritual formation to the means of achieving this goal.
The Means of Spiritual Formation
The previous discussion reveals considerable unity on the goal of spiritual formation. However, a greater diversity exists in regards to its means. Roman Catholic
19 Joan Chittister, The Rule of Benedict: Insights for the Ages (New York: Crossroad Publishing Company, 1997), 24.
20 John Calvin, Institutes of the Christian Religion , ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: The Westminster Press, 1960), II.viii.51.
21 Bruce Waltke, “Evangelical Spirituality: A Biblical Scholar’s Perspective,” Journal of the Evangelical Theological Society 31, no. 1 (March 1988): 9.
22 Scot McKnight, The Jesus Creed: Loving God, Loving Others (Brewster, MA: Paraclete Press, 2004), 3. 96 and Eastern Orthodox traditions emphasize the role of the sacraments. 23 Mainline
Protestants emphasize social action and justice ministries.24 Evangelicals emphasize
Bible study. 25 The following section will attempt to find unity in the midst of this diversity.
A Theology of Means
One point of debate concerning the means of spiritual formation is the relationship between God’s responsibility and human responsibility. The Bible emphasizes the necessity of divine grace for every aspect of the Christian life. However, it also speaks to the life lived in response to this grace. One passage important to this discussion is Philippians 2:12-13.
The immediate context begins with Paul’s imperative, “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ” (Phil 1:27). This is a call to obedience. Paul defines this obedience as having “the same mindset as Christ Jesus”
(Phil 2:5), a mindset is demonstrated in the hymn of Philippians 2:6-11. Out of this hymn
Paul writes, “Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfill his good purpose” (Phil 2:12-13).
23 See Nassif, “Orthodox Spirituality,” and Scott Hahn, “‘Come to the Father’: The Fact at the Foundation of Catholic Spirituality,” in Four Views on Christian Spirituality , ed. Bruce Demarest (Grand Rapids: Zondervan, 2012).
24 See Joseph Driskill, “The Progressive Face of Mainline Protestant Spirituality,” in Four Views on Christian Spirituality , ed. Bruce Demarest (Grand Rapids: Zondervan, 2012).
25 Evan Howard, “Evangelical Spirituality,” in Four Views on Christian Spirituality , ed. Bruce Demarest (Grand Rapids: Zondervan, 2012), Kindle Electronic Edition: Location 3330.
97 The salvation spoken of does not refer to justification. Rather, “it refers to the full-orbed concept of ultimate salvation.” 26 In context, this salvation includes obedience.
Gordon Fee explains, “It is an ethical text, dealing with ‘how saved people live out their salvation’ in the context of the believing community and the world.” 27 Therefore, it is their growth in obedience that must be “worked out.”
The imperative of Philippians 2:12 is followed by the indicative of 2:13. The
Philippian’s salvation, including their present obedience, is not a result of their own initiative. Rather, it is God’s initiative. Peter O’Brien explains, “This verse provides the ground for Paul’s exhortation in the preceding: because God has already begun a good work (of new creation) in their lives (1:6) and continues it powerfully, they can be enjoined to work out their salvation with fear and trembling (v. 12).” 28 This shows that spiritual formation begins with God’s gracious initiative, and this grace enables intentionality and discipline. Therefore, a balance exists in spiritual formation. God’s grace enables and empowers a Christian’s discipline in imitating Jesus Christ. As Peace summarizes, “Change is our full responsibility. Change is God’s full responsibility.
Both are true simultaneously.” 29
26 Frank Thielman, Philippians , NIV Application Commentary Series (Grand Rapids: Zondervan, 1995), 137.
27 Gordon D. Fee, Paul’s Letter to the Philippians , New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1995), 235.
28 Peter T. O’Brien, The Epistle to the Philippians , New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1991), 284.
29 Peace, Spiritual Transformation , 12. 98 Finding Unity in the Means
The grace empowered disciplines for achieving this goal are many. As stated previously, this is the source of diversity in the Church. However, the Church remains united on three important disciplines: the Bible, prayer, and community.
The Bible
The Scriptures have remained a primary means of spiritual formation throughout
Church history. The Old Testament, in its oral and written forms, guided Judaism’s beliefs and practices. 30 Because of this, the Scriptures guided the beliefs and practices of
Jesus Christ. Wright believes, “It was the Old Testament which helped Jesus to understand Jesus.” 31 It was the Bible that formed his identity. Wright explains, "Both his identity and his mission were involved in his coming for baptism by this prophetic herald of the coming kingdom of God – John the Baptist. And how did his Father declare and confirm that identity? By quoting the Scriptures. By using figures, events, and prophecies form the Old Testament as a way of ‘colouring in’ the reality of who Jesus was."32
The same can be said for followers of Jesus Christ. For example, Paul wrote 2
Timothy “for Timothy to carry on the ministry of the gospel after Paul’s death.” 33 This was important given the false teaching in Ephesus. In contrast to the false teachers, who
30 See Everett Ferguson, Backgrounds of Early Christianity , 2 nd ed. (Grand Rapids: Eerdmans, 1993), 373-546.
31 Christopher J. H. Wright, Knowing Jesus through the Old Testament (Downers Grove, IL: IVP Academic, 1992), 108.
32 Ibid.
33 Gordon D. Fee, 1 and 2 Timothy, Titus , New International Biblical Commentary (1984; repr., Peabody, MA: Hendrickson Publishers, Inc., 1995), 14. 99 were influenced by “myths and endless genealogies,” (1 Tm 1:4), Timothy was influenced by Scripture. Paul summarized, “From infancy you have known the Holy
Scriptures, which are able to make you wise for salvation through faith in Jesus Christ” (2
Tm 3:15).
Paul’s words explain two important aspects of Scripture. First, the Scriptures are
“God-breathed” (2 Tm 3:16). That is, they are “of divine origin.” 34 Second, because the
Scriptures are of divine origin, they enable the people of God to be “thoroughly equipped for every good work” (2 Tm 3:17). They equip through the positive work of teaching and training, and through the negative work of rebuking and correcting (2 Tm 3:16).
Therefore, Paul exhorts Timothy to “make Scripture central in his ministry: read it, exhort it, teach it.” 35
The Bible remains central to Christian spiritual formation. Peace explains, “The question is not whether one should study the Bible (many agree that we should). The question is how to study the Bible so that it transforms us.” 36 Chapter 4 stated that most evangelical churches approach the Bible cognitively, usually through the ministries of preaching and teaching. This has led to Mulholland’s call for the Church to approach the
Bible formationally. One such approach is to read through a hermeneutic of identity. 37
Klyne Snodgrass explains, “Scripture is about identity formation. In the end the whole discussion about the authority of Scripture is about identity. Do we allow Scripture to tell
34 Fee, 1 and 2 Timothy, Titus , 279.
35 William D. Mounce, Pastoral Epistles , Word Biblical Commentary (Nashville: Thomas Nelson Publishers, 2000), 584.
36 Peace, Contemplative Bible Reading , 11.
37 Snodgrass, “Introduction,” 4. 100 us who we are and who we are to be, or do we give that authority to something else?” 38
This hermeneutic involves four principles. First, Scripture must be approached humbly.
Like Mulholland’s formational reading, the Bible is approached with an understanding that the reader “needs a radical lifelong conversion, reorientation, reshaping, and empowering.” 39
Second, this approach “focuses on the goal of reading and seeks to keep central the realization that the ultimate and central question is always, ‘Who are you?’” 40 The biblical narrative explicitly and implicitly reveals the nature of God’s relationship to humanity. Because God is the source of human identity, this relationship is foundational.
It is important to view the Bible through the lens of this question.
Third, this approach represents a “ process of reading and hearing as an identity- forming activity. Identity is not merely something we learn about; it is something formed in the process of understanding.” 41 Throughout Church history, numerous traditions have practiced formative reading. Two of these practices, meditation and contemplation, were outlined in Chapters 3 and 4. Another practice is a spiritual reading, lectio divina .
Eugene Peterson explains, “Christian reading is participatory reading, receiving the words in such a way that they become interior to our lives, the rhythms and images
38 Snodgrass, “Introduction,” 5.
39 Ibid., 18.
40 Ibid., 5.
41 Ibid., 19. 101 becoming practices of prayer, acts of obedience, ways of love.” 42 In this manner, spiritual reading is essential to the development of a Christian identity.
Finally, community is important in the reading of Scripture. Snodgrass writes, “If identity is a social construct, any hermeneutic focused on identity will be too. 43
Therefore, reading as a community also remains an important aspect of identity formation.
Prayer
In addition to the Bible, prayer is a primary means of spiritual formation. The
Temple and synagogues were considered to be houses of prayer. 44 The Jewish people would also pray two or three times each day, often reciting the Shema .45 As a Jewish man, Jesus himself was spiritually formed by prayer. The Gospel of Luke reveals the importance of prayer in his life and ministry. Darrell Bock observes, “Luke regularly notes Jesus’ praying (Luke 3:21; 6:12; 9:18, 28-29; 11:1; 23:46). Despite all the activity,
Jesus is portrayed as seeking time with God, rather than fanning his fame.”46
This practice remained normative for the followers of Jesus Christ. Luke’s second volume, Acts, portrays the disciples as “together constantly in prayer” (Acts 1:14,
2:42-47). They also continued to participate in the fixed prayers at the Temple (Acts
42 Eugene H. Peterson, Eat This Book: A Conversation in the Art of Spiritual Reading (Grand Rapids: Eerdmans, 2006), 28.
43 Snodgrass, “Introduction,” 18-19.
44 See James D. G. Dunn, “Prayer,” in Dictionary of Jesus and the Gospels , eds. Joel B. Green, Scot McKnight, I. Howard Marshall (Downers Grove, IL: InterVarsity Press, 1992), 617.
45 Ibid.
46 Darrell L. Bock, Luke: 1:1 – 9:50 , Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Books, 1994), 478. 102 3:1). Acts 4:23-31 narrates the community praying the Psalms together. In addition to communal prayers, individuals, especially Peter and Paul, prayed regularly (Acts 8:15;
9:11; 10:9; 11:5; 14:23; 16:13; 16:25; 20:36; 21:5). Luke-Acts portrays the Church continuing the practices of their Jewish heritage, and imitating the practices of Jesus
Christ. 47
Throughout Church history, the importance of prayer has not diminished. Calvin wrote, “Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable.” 48 While the Church is unified on the importance of prayer, it is diverse in its practice of payer. Unfortunately, evangelicals today seem to have taken a pragmatic approach to prayer. Mulholland observes, “We tend to think of prayer as something we do in order to produce the results we believe are needed or, rather, to get God to produce the results.” 49 In contrast, Peterson believes, “Prayers are not tools for doing or getting, but for being and becoming.” 50 Throughout the Church’s history, the praying of Scripture has been a primary means for being and becoming.
Just as Shema was prayed two to three times each day, the Church has a long history of praying Scripture. The Didache encouraged praying the Lord’s Prayer three times each day. 51 Such regular prayers were codified in the Rule of Benedict . It provides guidance for the Divine Office, which included “psalms, Scripture readings, and prayers
47 See Graham H. Twelftree, People of the Spirit: Exploring Luke’s View of the Church (Grand Rapids: Baker Academic, 2009), 43.
48 Cavlin, Institutes , III.xx.2.
49 Mulholland, Invitation to a Journey , 105. .
50 Eugene H. Peterson, Answering God: The Psalms as Tools for Prayer (New York: HarperOne, 1989), 2.
51 O’Loughlin, The Didache , 81. 103 that are identified as the official prayer of the church.” 52 Of these, the Psalms are primary. Thomas Merton writes, “There are no songs which better express [the
Church’s] soul, her desires, her longings, her sorrows and her joys.” 53 During the
Reformation, Martin Luther continued to recommend praying Scripture, especially the
Ten Commandments and the Lord’s Prayer. 54 Additionally, many traditions have emphasized lectio divina , meditation, and contemplation as ways of praying Scripture.
The Bible and prayer remain essential means to achieving the goal of spiritual formation. However, as this brief survey has shown, these means do not need to remain independent of one another. Rather, the Church has a history of bringing the two together as a principle means of formation. In addition to these may be added the role of community.
Community
Chapter 4 explained the impact of the modern era and its emphasis on individualism. This individualism greatly impacted the goal and means of spiritual formation. Evan Howard explains, “The spiritual manuals of a century ago considered relationship with God almost exclusively in terms of the interior life of an individual believer.” 55 This, however, is not the case throughout history. While some historic
52 Chittister, The Rule of Benedict , 76.
53 Thomas Merton, Praying the Psalms (Collegeville, MN: The Liturgical Press, 1956), 8.
54 See Martin Luther, A Simple Way to Pray: For Peter, the Master Barber , trans. Matthew C. Harrison (St. Louis: Concordia Publishing House, 2012).
55 See Evan B. Howard, The Brazos Introduction to Christian Spirituality (Grand Rapids: Brazos Press, 2008), 26. 104 traditions have emphasized individual formation, the majority have experienced spiritual formation in community. 56
The biblical emphasis on community is often missed because the Bible is read through the lens of modernity. For example, Paul’s letters are often read as emphasizing individual salvation and encouraging individual ethics. But, with the exception of the
Pastoral Epistles and Philemon, Paul wrote to communities. He believed that one of the primary purposes of the church is mutual edification.57 This is highlighted in Paul’s epistle to the church in Ephesus.
Ephesians begins with an extended discussion of “the eternal plan of God with its goal of summing up all things in Christ.” 58 The transition in Ephesians 4:1 includes the command “to live a life worthy of the calling you have received.” The section immediately following this imperative constitutes an appeal for Church unity and maturity. This appeal emphasizes two things. First, each member of the church has been empowered by God. Paul wrote, “But to each one of us grace has been given as Christ apportioned it” (Eph 4:7). Although Ephesians mentions only five of these graces (Eph
4:11), the New Testament mentions over twenty (Rom 12:6-8; 1 Cor 12:8-10, 28-30; 1 Pt
4:10-11). Second, the purpose of this divine empowerment is to “reach unity in the faith and in knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Eph 4:13). Andrew Lincoln explains, “They are to bring both
56 See Glen G. Scorgie and Kevin S. Reimer, “Spirituality in Community,” in Dictionary of Christian Spirituality , ed. Glen G. Scorgie (Grand Rapids: Zondervan, 2011), 77-83.
57 See Peter T. O’Brien, “Church,” in Dictionary of Jesus and the Gospels , eds. Joel B. Green, Scot McKnight, I. Howard Marshall (Downers Grove, IL: InterVarsity Press, 1992), 129.
58 Peter T. O’Brien, The Letter to the Ephesians , Pillar New Testament Commentary (Grand Rapids: Eerdmans, 1999), 272. 105 individual believers and the entire Church to a state of completion.” 59 Christians using their gifts toward others in community is the manner in which people are spiritually formed.
Community as a means to spiritual formation is consistent with the goal of spiritual formation. Mulholland writes, “There is no way that an individual can be conformed to the image of Christ for others without the nurture of the body of Christ; and there is no way that the community of faith can be the body of Christ if it does not nurture the individual members toward wholeness in Christ.” 60 In this regard, the means and goal of spiritual formation involve a community.
Spiritual formation is accomplished through the intentional disciplines of the
Bible, prayer, and participation in a community. Any spiritual formation program seeking to nurture a Christian identity in adolescents must include these elements. As
Chapter 4 concluded, Ignatian spirituality, which emphasizes praying the Scriptures and community, may be an effective means of nurturing a Christian identity within the
Church, including its adolescents.
Spiritual Formation and the Spiritual Exercises
The goal of Ignatian spirituality resonates with the goals of spiritual formation described above. The goal of the Spiritual Exercises is explained it its Principle and
Foundation. It reads, “Human beings are created to praise, reverence, and serve God our
59 Andrew T. Lincoln, Ephesians , Word Biblical Commentary (Nashville: Thomas Nelson Publishers, 1990), 268.
60 Mulholland, Invitation to a Journey , 77. 106 Lord, and by means of this to save their souls.” 61 This is Ignatius’s terminology for loving God. Loving God is so important that everything else is submissive to it. The
Exercises continue, “The other things on the face of the earth are created for the human beings, to help them in working toward the end for which they are created.” 62 In other words, one should use those things that lead to the praise, reverence, and service of God, and refuse all others. In order to accomplish this, the Spiritual Exercises promote a posture of indifference, explained in Chapter 4.
It may seem that the Spiritual Exercises are only concerned with one aspect of the goal of spiritual formation, loving God. Lonsdale acknowledges, “The Spiritual
Exercises have a bias towards an individualistic spirituality.” 63 However, this does not mean that Ignatian spirituality ignores the goal of loving others. The purpose and mission of the Society of Jesus demonstrates this point. The guiding principle of the
Constitutions of the Society of Jesus “is what, among the options open to choice, will give greater service to God and to one’s fellow men and women.” 64 It is through indifference nurtured in the Spiritual Exercises that enables one to fulfill the missional goal of spiritual formation, loving others.
Ignatian spirituality emphasizes the Bible, prayer, and community as a means to this goal. The Spiritual Exercises accomplish their goal through an intentional process of praying the Scriptures. Different portions of Scripture are prayed throughout the
61 Ignatius of Loyola: Spiritual Exercises and Selected Works , trans. and ed. George E. Ganss (New York: Paulist Press, 1991), 130.
62 Ibid.
63 Lonsdale, Eyes to See, Ears to Hear , 140.
64 Ibid., 160. 107 Exercises based upon the theme for each of the four weeks, as discussed in Chapters 3 and 4. However, because the final three weeks focus on the life and ministry, death, and resurrection of Jesus Christ, the majority are taken from the Gospels. The Gospels are reflected upon in prayers of meditation, and imagined in prayers of contemplation.
Another means by which the Spiritual Exercises accomplish their purpose is through community. The text of the Spiritual Exercises is not a treatise on spiritual formation, but a manual to be utilized by a spiritual director. Ignatius believed that the director plays a critical role in spiritual formation. The director’s most important role is to facilitate, not teach. The director becomes a facilitator of a small, but significant, community. This community is comprised primarily of the participant and God, but includes the director as well. Ignatius believed that the director should not presume to speak for God but “to allow the Creator to deal immediately with the creature and the creature with its Creator and Lord.” 65 Ignatius also wanted the director to provide brief explanation of the Exercises when necessary, and provide accountability and encouragement throughout. 66
Although it was not Ignatius’s original design, the Spiritual Exercises have also been adapted for small groups. Warner’s Journey with Jesus , introduced in Chapter 3, provides suggestions for experiencing the Exercises with a group. 67 He believes that such groups should be no larger than five, but believes they can provide great benefit. He writes, “The group does not necessarily take the place of an individual spiritual director
65 Ignatius of Loyola , 125.
66 Ibid., 121-123.
67 Warner, Journey with Jesus , 288-289. Greater detail can be found at Larry Warner, “Journey with Jesus – Groups,” http://www.b-ing.org/journeywithJesusgroups/index.php (accessed June 9, 2013). 108 or listener but certainly augments that resource.” 68 Therefore, with either one director or a group of co-participants, the Spiritual Exercises promote the role of community in spiritual formation.
Conclusion
Chapter 4 concluded that the identity of the Church is chosen by God, saved through the work of Jesus Christ, made holy by the Spirit, and represent God in the world. The activity of the Church is to nurture this identity is through spiritual formation.
This chapter developed a theology of spiritual formation. It concluded that the goal of spiritual formation is to image God and to love God and others. This chapter also concluded that three primary means of spiritual formation are the Bible, prayer, and community.
In order to nurture an adolescent’s Christian identity, GLBC must undertake an intentional process of spiritual formation. This process must include the means discussed above, but in a manner that challenges and complements GLBC’s current practice. The
Spiritual Exercises of St. Ignatius provide such a process. The next section will develop a proposal for implementing the Spiritual Exercises at GLBC.
68 Warner, Journey with Jesus , 288. 109
PART THREE
MINISTRY STRATEGY
CHAPTER 6
AN INTEGRATED STRATEGY: GOALS AND PLANS
Part One of this paper examined the contexts of Grand Ledge, Michigan and
GLBC, with special attention to their adolescents. It introduced the concept of adolescent identity formation and the plethora of voices seeking to influence it. It also revealed the need for the Church to represent the voice of God in this process. Part Two examined the theological issues related to adolescent identity formation. This included the nature of the Church, as well as the goal and the means of spiritual formation. Both parts have indicated that Ignatian spirituality may complement the existing methods of spiritual formation at GLBC and aid in adolescent identity formation. This chapter will develop a strategy to incorporate Ignatian spirituality at GLBC. This includes the theological implications, goals, and content of this strategy.
Adolescent Identity Formation: Theological Implications
Identity formation is the primary task of adolescence. Accomplishing this task is complicated by at least two factors. First, the duration of adolescence continues to increase. Clark and Clark explain, “Adolescence begins in puberty and ends in culture.” 1
1 Clark and Clark, Disconnected , 62. 111 The average age of onset puberty continues to decrease and the ending point of adolescence continues to increase. 2 Several factors, as noted in Chapter 1, have resulted in adolescence typically extending into the mid-twenties.
A second factor is the plethora of voices seeking to influence an adolescent’s identity. Clark believes that adolescents are more frequently interpreting these voices on their own. He believes that adult involvement and societal structures intended to help adolescents are failing. This provides a tremendous opportunity for the Church to walk alongside adolescents and help them hear and embrace the voice of God.
God’s voice is necessary because God gives identity. The Bible provides numerous descriptions of this identity. Chapter 1 described it in terms of the four movements of the biblical narrative: creation, fall, redemption, and consummation.
Chapter 4 used 1 Peter to expand upon these movements and describe identity in terms of being chosen by God, saved through the work of Jesus Christ, made holy by the Spirit, and living as representatives of God on earth. Chapter 5 described the Church’s identity in terms of the results of redemption, namely, imaging Jesus Christ and loving God and others. Each of these descriptions explains an important aspect of a Christian identity.
Out of this identity flows the Church’s primary activity. Snodgrass writes,
“Identity formation must be the focus of the church.” 3 This is accomplished through an intentional process of spiritual formation. Throughout the history of the Church, identity has been nurtured by means of various spiritual disciplines. Chapter 5 discussed the three disciplines that are prominent in nearly every Christian tradition: the Bible, prayer, and
2 Clark and Clark, Disconnected , 60-69.
3 Snodgrass, “Introduction,” 5. 112 community. Although the theology, emphasis, and methodology of each of these disciplines vary from tradition to tradition, each remains essential. One tradition that practices these means in a manner that challenges and complements GLBC’s current practices of spiritual formation is Ignatian spirituality. Therefore, GLBC’s adolescent spiritual formation program can utilize Ignatian spirituality as a means of nurturing the identity of its adolescents
If this process of spiritual formation is effective, adolescents at GLBC will have a greater understanding of their God-given identity and will live out of this identity. This is not to imply that the process of being conformed to the image of Jesus Christ is completed at the end of this program. Rather, it is to imply that this program represents a significant moment in their adolescent journey that will equip them for the rest of their lives. This preferred future will be explained in greater detail in the goals described below.
Goals of a Midadolescent Spiritual Formation Program
It is important to begin a process of spiritual formation with its goals in mind.
However, in discussing these goals, it is important to keep in mind previous discussions of God’s grace and human discipline. Chapter 4’s discussion of 1 Peter revealed that spiritual formation is a work of the Triune God. Mulholland explains, “In the final analysis, there is nothing we can do to transform ourselves into the persons who love and serve as Jesus did except to make ourselves available for God to do that work of transforming grace in our lives.” 4 Chapter 5’s discussion of Philippians 2:13 affirmed
4 Mulholland, Invitation to a Journey , 103. 113 this point. However, the discussion of Philippians 2:12 revealed that human discipline is still required. Therefore, the following four goals naturally emphasize the human role, but the centrality of God’s grace is always present.
The Goal of Understanding
Chapter 4 concluded that modernity has influenced spiritual formation so that “the only absolute requirement for being a Christian was that one believe the proper things about Jesus.” 5 This remains one of GLBC’s primary weaknesses. This is a weakness because information alone does not bring about transformation. However, this does not mean that information and understanding are not essential components of spiritual formation.
Willard expresses great concern with the overemphasis on understanding, without denying its importance. He writes, “Now we need to understand that what simply occupies our mind very largely governs what we do.” 6 In his anthropology, one’s thoughts are foundational to one’s desires, emotions, and behavior. This is true in the process of being conformed to the image of Jesus Christ. Willard continues, “As we first turned away from God in our thoughts, so it is in our thoughts that the first movements toward the renovation of the heart occur. Thoughts are the place where we can and must begin to change.” 7 Therefore, an important goal in this process of spiritual formation is to promote understanding.
5 Willard, The Spirit of the Disciplines , 23.
6 Willard, The Divine Conspiracy , 324.
7 Dallas Willard, Renovation of the Heart: Putting on the Character of Christ (Colorado Springs, CO: Navpress, 2002), 95. 114 The four movements of the biblical narrative, creation, fall, redemption, and consummation, reveal the story of God and his relationship with humanity. Through understanding this story, adolescent’s begin to understand their inherent value as being created in the image of God (Gn 1:26-27). They also begin to understand the personal, relational, and societal damage that has been caused due to their sin. As adolescents continue to engage the biblical narrative, they will begin to understand God’s redemption.
Chapter 4 interacted with various aspects of God’s redemption. These include being chosen by God, saved through the work of Jesus Christ, made holy through the Spirit, and
God’s representative on earth. Chapter 5 elaborated on this by explaining the results of redemption as imaging Jesus Christ by loving God and others. When adolescents begin to understand this narrative, they are given answers to the questions they have concerning their own identity. Adolescents ponder who they are, why they are here, why they do what they do, and what should they do with their lives. The biblical narrative allows adolescents to begin applying these answers to themselves personally.
In addition to understanding the biblical narrative as a whole, it is particularly important to understand the life and ministry of Jesus Christ. Willard speaks of the importance of having a vision of the spiritually formed life. 8 This is a vision of what life looks like, as God intended it. Because the goal of spiritual formation is to be conformed to the image of Jesus Christ, understanding the life and practices of Jesus Christ is essential.
This goal of promoting understanding must be undertaken within the context of adolescent development. Midadolescents are no longer limited to concrete thinking and
8 See Willard, Renovation of the Heart , 85-91. 115 are developing “the capability for abstract thinking and relationships.” 9 But, Clark and
Clark add, “Because they are right in the middle of their adolescent journey, they do not yet have a clear understanding of who they are (identity) or what it means to make the kind of decisions that have lasting impact (autonomy).” 10 Therefore, promoting understanding should not be equated with the informational ministries of preaching and teaching. Rather, promoting understanding in midadolescents will include experiences where they can personalize their faith, environments where they are free to challenge and ask difficult questions, and opportunities to “put their faith into action.” 11
While understanding remains essential in spiritual formation, it is not the only goal. Lonsdale explains the importance of moving “from the objective to the subjective, from the revelation of what God has done and is doing, to our own and others’ responses to this.” 12 This leads to the second goal of this spiritual formation program: practice.
The Goal of Practice
One of the reasons that many are not being conformed to the image of Jesus
Christ is because the process of spiritual formation remains on the level of understanding.
The means of spiritual formation are never actually practiced. Willard believes that it is essential for the Church to enter “into the actual practices of Jesus and Paul as something
9 Clark and Clark, Disconnected , 137.
10 Ibid., 146.
11 Ibid., 149. See the full discussion in Clark and Clark, Disconnected , 147-151 and Kara E. Powell and Chap Clark, Sticky Faith: Everyday Ideas to Build Lasting Faith in Your Kids (Grand Rapids: Zondervan, 2011), 69-92.
12 Lonsdale, Eyes to See, Ears to Hear , 130. 116 essential to our life in Christ.” 13 Therefore, the second goal of this spiritual formation program is for adolescents to experience these practices.
Experiencing these practices is important for at least two reasons. First, experience is a primary means of understanding. The proverbial saying that learning is
“more caught than taught” applies to spiritual formation. Kenda Creasy Dean and Ron
Foster explain, “‘Doing’ our faith teaches us things about God that we simply cannot learn any other way.” 14 Not only does it teach about God, but it teaches a means of nurturing one’s relationship with God that cannot be learned in any other way.
Mulholland relates an individual’s unique personality with spiritual formation. He believes, “There are spiritual activities that nurture each of our preferred modes of being and doing.” 15 One will not learn which spiritual activities are most nurturing without intentional experimentation. Furthermore, Mulholland believes that, despite preferences, it is important to “nurture our shadow side.” 16 While this is less natural, it is necessary to nurture a holistic spirituality. In either case, intentional experimentation is required.
Second, experiencing Christian practices can formatively counter the busyness that midadolescents typically experience. The works by Chap Clark and L. Paul Jensen in Chapter 3 explained the negative impact of busyness. Clark believes that this has led to a systemic abandonment of adolescents. Jensen believes that this has led to “the
13 Willard, The Spirit of the Disciplines , 97. .
14 Kenda Creasy Dean and Ron Foster, The Godbearing Life: The Art of Soul Tending for Youth Ministry (Nashville: Upper Room Books, 1998), 110.
15 Mulholland, Invitation to a Journey , 59.
16 Ibid., 62. 117 corrosion of character, the loss of community, and the erosion of self identity.” 17 One way to counteract busyness is to practice “extended times of solitude and silence.” 18
Chapter 5 explained that three primary practices include the Bible, prayer, and community. Throughout the history of the Church, these practices have proven essential in being conformed to the image of Jesus Christ. Chapter 5 also explained that there are a variety of ways in which these disciplines can be practiced. One of the goals of this project is to introduce new methods of engaging the Bible, praying, and experiencing community. This leads to the third goal: community.
The Goal of Community
A holistic program of spiritual formation will have both individual and corporate dimensions. Even the same practices can be experienced individually or as part of a community. Community is important throughout life, but the presence of a community of support is critical during adolescence. Clark’s research has concluded that the demise of societal structures, including the family, has led to systemic abandonment of adolescents. The result of a lack of adult relationships is that adolescents are left to navigate this formative phase of life on their own. This includes navigating the many voices that seek to influence their identity. Therefore, a strategy that is always included in adolescent development, including adolescent spiritual formation, is the presence of caring adults. These adults can provide a listening ear and a model of Christian identity as they journey alongside an adolescent.
17 Jensen, Subversive Spirituality , 69.
18 Ibid., 251. 118 In addition to the presence of caring adults, it is important for midadolescents to be connected to the local church as the local family of God. Clark and Clark write, “The more your child feels that they are part of something bigger than themselves and that they are included in not only a family but the family of God, the more they will allow themselves to be drawn into a level of faith that will strengthen and lead them for the rest of their lives.” 19 Because the family of God is multi-generational, midadolescents should be included in multi-generational activities.
The Goal of a Nurtured Identity
The final goal represents the desired outcome of the first three. It is a desired outcome because, as stated above, it is a goal that only the Holy Spirit can accomplish.
This goal is that midadolescents embrace their identity as the missional people of God.
Embracing this identity represents a “renovation of the heart.” 20 Willard explains,
“The human heart, will, or spirit is the executive center of a human life. The heart is where decisions and choices are made for the whole person.” 21 Such a renovation leads to one loving and desiring God above all else. It is the fulfillment of the Great
Commandment: “Love the L ORD your God with all your heart and with all your souls and with all your mind” (Mt 22:37). Out of this renovated heart will result a death to the egocentric posture that often defines adolescents and too many adults. It will lead to decisions and actions that are truly done for the love of God and others.
19 Clark and Clark, Disconnected , 151.
20 Willard, Renovation of the Heart , 14.
21 Ibid., 30. 119 This is a goal that will not be completed during adolescence. It is a goal that will not be completed in one’s lifetime. However, the ultimate goal of this spiritual formation program is that this process would begin and adolescents would conform their desires, thinking, choices, and behaviors to the image of Jesus Christ.
Conclusion
There are four primary goals of this spiritual formation program. First, this program will nurture understanding. Second, it will provide opportunities to practice different means of spiritual formation. Third, it will provide a community of support during this formative time. Finally, the hope is that the Holy Spirit will use this program to nurture a Christian identity in midadolescents that leads to a life imitating Jesus Christ by loving God and loving others. The next section will discuss a strategy for accomplishing these goals.
The Strategy of a Midadolescent Spiritual Formation Program
Parts One and Two of this paper have suggested Ignatian spirituality as a valuable process of spiritual formation. It is believed that Ignatian spirituality overcomes the weaknesses in GLBC’s current process of spiritual formation. “The Spiritual Exercises of St. Ignatius are the heart of Ignatian spirituality.” 22 This section will outline a strategy for incorporating the Spiritual Exercises into GLBC’s midadolescent spiritual formation.
22 George W. Traub, ed. An Ignatian Spirituality Reader (Chicago: Loyola Press, 2008), 116. 120 Accomplishing the Goals through the Spiritual Exercises of Saint Ignatius
The Spiritual Exercises may help accomplish the goals mentioned above. First, the Exercises promote understanding of the biblical narrative. As mentioned in Chapter
2, the overarching structure of the Exercises mirrors the four biblical movements of creation, fall, redemption, and consummation. Each week of the Exercises encourages careful reading of and reflection upon biblical texts related to these themes. Furthermore, the majority of the Exercises contains reading and reflecting upon the life of Christ through Gospel narratives. This is consistent with Willard’s encouragement of having a vision of the spiritually formed life, a vision of Jesus Christ.
While the Exercises promote understanding, it is not their primary goal. Warner explains, “The goal of the prayer practices found in the Exercises is not to learn more about Jesus but rather to personally walk with Jesus, meet Jesus and interact with
Jesus.” 23 In other words, the Exercises move beyond understanding and emphasize practice, the second goal
The Spiritual Exercises find their origin in the experiences of Saint Ignatius of
Loyola. He incorporated his experiences into a manual to guide others into similar experiences. The Spiritual Exercises are not theology to be learned, but a means of spiritual formation to be practiced. Ricardo Lombardi writes, “In order to know these
Exercises, it is necessary to practice them, to live them.” 24 Therefore, the Exercises provide a daily practicing of the means of spiritual formation. These experiences will
23 Warner, Journey with Jesus , 15.
24 Communitarian Dimensions of Ignatius: Communitarian Spiritual Exercises (Silver Spring, MD: Movement for a Better World, n.d.), 259, quoted in Traub, An Ignatian Spirituality Reader, 116. 121 both provide “an encounter” with God and provide a foundation on which to draw upon for many years to come. 25
The third goal, participation in a community, is the most elusive of the Spiritual
Exercises . They are always practiced with a spiritual director, but the emphasis is on an individual’s experience with God. That being said, the Exercises have been experienced in a small group setting. Such a setting can provide support for one another during the
Exercises , as well as additional insight into the experience itself.
The final goal of this project is to help adolescents embrace their identity as the missional people of God. In many ways, this represents the primary goal of the Spiritual
Exercises . Javier Melloni writes, “The Exercises are directed towards the configuration of the exercitant to the image of Christ Jesus.” 26 In the words of this paper, it is to allow the voice of God to form one’s identity. Monika Hellwig explains this purpose:
But perhaps the most characteristic of all, the whole process is geared to consciousness raising of the individual (though that term does not occur in the text) to be alert to one’s own motivation and inclinations, and to learn to discern what is the voice of the Holy Spirit of God and what is the voice of a spirit that is counter to God’s Spirit, a spirit of destruction and disorientation. 27
Although chapter 5 explained that the achievement of this goal is dependent upon a work of God’s grace, this remains the goal for Ignatius and all who have experienced the
Exercises . With these goals in mind, it is necessary to explain how the Spiritual
Exercises can be incorporated into GLBC.
25 Howard Gray, S.J., “Ignatian Spirituality,” in Traub, An Ignatian Spirituality Reader , 68.
26 Javier Melloni, S.J., “The Specificity of the Ignatian Exercises,” in Traub, An Ignatian Spirituality Reader , 131.
27 Monika K. Hellwig, “Finding God in All Things: A Spirituality for Today,” in Traub, An Ignatian Spirituality Reader , 51. 122 Adapting the Spiritual Exercises to GLBC
The Spiritual Exercises are often completed over the course of a thirty-day retreat.
However, Ignatius himself realized that this would not be possible for many. Therefore, he incorporated considerable flexibility in how the Exercises are experienced. For example, the Nineteenth Annotation in the introduction to the Spiritual Exercises describes how one might experience them in the midst of life by committing to one-and- one-half hours of prayer each day. But even this does not exhaust the flexibility of the
Spiritual Exercises . George Ganss explains, “He [Ignatius] and others whom he trained gave his Exercises to many kinds of persons and in many different ways; for example, for two or three days, or one week, or three, or four; to some persons who were deliberating about the choice of a state of life, and to others who had no such election to make.” 28 In addition to being flexible in the time frame that they are completed, Ignatius was flexible to whom they are given. Howard Gray writes, “An introductory directive to the one giving the Exercises advised the guide to fit them to the faith, education, and experiences of the one who made them.” 29 Therefore, it seems consistent with Ignatius’s own design to incorporate the Spiritual Exercises into adolescent formation.
Most adolescents would be unable to participate in a thirty-day retreat. Therefore, some form of Exercises in the midst of everyday living would be the most realistic.
Some scholars even consider this the most beneficial manner of the Exercises because
“resolutions and conversions made in withdrawal from one’s ordinary life may look very different when regular activities and contacts are resumed, while those made in the
28 Ganss, “General Introduction,” 51.
29 Howard Gray, S.J., “Ignatian Spirituality,” in An Ignatian Spirituality Reader , ed. George W. Traub, S.J. (Chicago: Loyola Press, 2008), 69-70. This refers to The Spiritual Exercises , Annotation 18. 123 everyday context of life are likely to be more realistic and therefore firmer.” 30 This would be particularly beneficial for adolescents as they face the daily barrage of voices, decisions, and relationships.
Adapting the Spiritual Exercises is also important in a Protestant context. Warner writes, “Once the sole property of Catholics, more and more Protestants are discovering the treasure chest of spiritual formation tools contained in these ancient writings and are beginning to make use of them as never before.” 31 Chapter 2 described GLBC’s diverse religious background. However, there are few with a Roman Catholic background. Due to the multi-generational context of GLBC, there are likely more who remain suspicious of Roman Catholicism rather than embracing it. Gary McIntosh believes that older generations, in general, are "less tolerant" than younger generations and more loyal to their denomination. 32 As a result, a considerable percentage of GLBC's community may be suspicious of introducing Roman Catholic practices into a Baptist church. Certainly some of the prayers in the Exercises directed towards the Virgin Mary would be challenging in this context. Therefore, the implementation of the Spiritual Exercises at
GLBC will require adaptation.
Considering these issues, this program will be based upon Larry Warner’s adaptation, Journey with Jesus: Discovering the Spiritual Exercises of Saint Ignatius.
This provides an effective way to adapt the Spiritual Exercises to GLBC for at least three reasons. First, Warner wrote this book with the goal of remaining faithful to the
30 Hellwig, “Finding God in All Things,” 51.
31 Warner, Journey with Jesus , 12.
32 McIntosh, One Church, Four Generations , 41. 124 Exercises , but also acknowledging that it has been adapted for a contemporary audience. 33 For example, Warner is a Protestant who understands the theological and ecclesiological gaps with Saint Ignatius. He maintains the emphasis of the Exercises while removing elements that may be particularly challenging, such as prayers directed towards the Virgin Mary. That being said, the adapted Exercises remain a challenging means of spiritual formation that is unlike GLBC’s existing practices.
Second, Warner provides questions with each prayer exercise. He explains,
“These questions are not part of the original Exercises and are given as an aid, a prompt, a suggestion, not as an assignment to complete.” 34 These questions may provide additional support and guidance for adolescents as they encounter a new means of spiritual formation. They will be provided as optional throughout this spiritual formation program.
Third, Warner provides three additional options for engaging the Exercises .
Although Ignatius originally intended the Exercises to be completed as a thirty-day retreat, or, over the course of nine months, these two methods are not always possible.
These options include a seven-week journey, a seventeen-week journey, and a nine- month journey that includes time off between each section. 35 Warner cautions against these options because they “do not incorporate the intensity of the thirty-day retreat or the longevity of the nine-month retreat, which are each key components in bringing profound
33 Warner, Journey with Jesus , 9-15.
34 Ibid., 25.
35 Ibid., 274-279. 125 depth and transforming power to your experience in the Exercises.” 36 However, these options may still accomplish the purpose of this project.
GLBC will implement Warner’s seventeen-week journey through the Spiritual
Exercises . This option allows for significant interaction in each week of the Exercises , but fits well within the natural cycles of ministry at GLBC. Most of GLBC’s ministries take place during the school year, which is approximately forty weeks long. However, in the midst of this year there are several occasions that modify the schedule, especially for adolescents. Two examples include Thanksgiving break and Christmas break.
Furthermore, there is good reason to time the Spiritual Exercises so that Week One coincides with the Advent season and Week Four concludes near Easter. For these reasons, the seventeen-week journey seems most appropriate.
Finally, Warner’s Journey with Jesus provides guidelines for experiencing the
Exercises in a small group. 37 As stated previously, this is not the original intent of the
Spiritual Exercises , but remains a common adaptation. For much of the twentieth- century, members of the Society of Jesus experienced the Exercises in groups. 38 The downside of this approach is that it provides “little chance for individual direction because of the size of the groups.” 39 The advantage is a group can provide
“accountability, encouragement, insight and support to each other.” 40 Another advantage
36 Warner, Journey with Jesus , 274.
37 Ibid., 288-289. See also Larry Warner, “Journeying with Jesus – Groups,” http://www.b- ing.org/journeywithJesusgroups/index.php (accessed July 15, 2013).
38 See Barry, Finding God in All Things , Location: 252.
39 Ibid., Location: 253.
40 Warner, Journey with Jesus , 288. 126 is one of logistics. If the desire is to introduce the Exercises and their means of spiritual formation to numerous people, groups provide that opportunity.
It seems that the Spiritual Exercises may accomplish the goals of this spiritual formation program. Furthermore, it is possible to adapt the Exercises to meet the needs of adolescents in the context of GLBC. The following section will provide an overview of how the Exercises will be implemented.
Implementing the Spiritual Exercises at GLBC
Having determined that the Spiritual Exercises can be adapted to adolescents at
GLBC, it is necessary to describe its implementation. This implementation includes the setting, content, and facilitation of this spiritual formation program. It addresses how adolescents can experience the Spiritual Exercises .
A Small Group Setting
One of the defining characteristics of GLBC is being a multi-generational community. GLBC values multi-generational worship and inter-generational relationships. Therefore, the weekly worship gathering is central to the life of GLBC. It is at this gathering that all generations come together to worship through song and the exposition of the Bible. In addition to the multi-generational worship, GLBC also believes that it is important for adolescents to be together and learn in a way that is suited to their life situation. This is accomplished through two regular activities. First, adolescents gather together on Sunday morning. A junior high class (early adolescents) and high school class (mid-adolescents) gather to learn and discuss various topics. The second takes place on Sunday evenings when each group gathers for small groups.
127 For over a decade, high school students have gathered at one of the co-pastor’s homes for small groups every Sunday evening. They typically meet for ninety minutes for a variety of purposes. Throughout the years small groups have been used to discuss a variety of topics initiated by the students themselves. Periodically the group reads a book together and discusses it during this time. At all times there are opportunities to socialize with one another and pray for one another. Because this is an existing ministry that is regularly scheduled but flexible in its purpose, it is an ideal setting to experience the
Spiritual Exercises .
The Structure of the Small Group
The structure of each small group gathering will contain five primary elements, each approximately twenty minutes in duration. Each evening will begin with a time for the adolescents to gather and socialize. Students will inevitably arrive at different times, so no formal programming should take place at the beginning. Furthermore, students appreciate the opportunity to casually spend time together. Although this time is not programmed, it is essential in building trust amongst the group.
The first formal element of the evening will be a time of review. This will be especially important once the students are in the midst of the Spiritual Exercises . Review can be initiated with generic questions such as, “Describe your prayers this week. What did you pray? How did you pray? How did God use your prayer times?” This provides an opportunity for students to share their positive and negative experiences with these methods of prayer. Furthermore, it provides an opportunity for students to hear from their peers about the positive and negative experiences in prayer. Depending upon one’s
128 experience, this sharing can provide encouragement, empathy, or accountability.
Although the sharing of negative experiences can be intimidating, the long-term trust previously established in this small group, as well as the examples of its leaders, can encourage this honest sharing.
After a sufficient review, it will be necessary to introduce the prayer for the evening. At times this will include an explanation of how to pray. This is especially true as the meditative and contemplative methods of prayer are introduced for the first time.
It also provides an opportunity to read a passage of Scripture together before praying over it individually.
The fourth element of the evening will be for the adolescents to disperse throughout the home to pray over the passage themselves. The passage selected will be one from Warner’s Journey with Jesus . It will include the additional questions he provides to stir their thoughts and imagination.
The final element of the evening will be to gather together and review the recent experience of prayer. Again, this will provide an opportunity for students to share their experiences, both positive and negative. Students will be able to hear how these prayers are impacting their peers.
Although not a formal element of the evening, each student will leave with the prayers for the week. Again, these will be taken from Warner’s Journey with Jesus and will include the additional questions he provides. Each week they will be challenged to continue to pray on their own.
129 Leadership and Facilitation
A final consideration is the leadership and facilitation of each small group gathering. As stated previously, these small groups take place at one of the co-pastor’s homes and is under his leadership. In addition to the co-pastor, one additional female adult will be present each week.
Because the Spiritual Exercises is technically a manual provided for spiritual directors, Ignatius provided considerable guidance to those who would lead others through them. For example, the director must be aware of the pace the Exercises must be given. Because different people engage them with different intensity and respond to them differently, care must be taken to proceed at the correct pace. Ignatius wrote, “In some cases, therefore, the week needs to be shortened, and in others lengthened.” 41
In addition to the pace, directors must be aware of the responses of those engaging the Exercises . For example, if someone “is not experiencing any spiritual motions in his or her soul, such as consolations or desolations, or is not being moved one way or another by different spirits, the director should question the exercitant much about the Exercises” and if they are being engaged. 42 In this way, the director serves as an encourager and motivator.
It is also important that the director provide the appropriate amount of guidance throughout the Exercises . Ignatius acknowledged that the director may have to provide a
41 Ignatius of Loyola , 122.
42 Ibid. 130 limited amount of explanation and guidance throughout. 43 However, he also cautioned about providing too much guidance. Ignatius explained:
But during these Spiritual Exercises when a person is seeking God’s will, it is more appropriate and far better that the Creator and Lord himself should communicate himself to the devout soul, embracing it with love, inciting it to praise of himself, and disposing it for the way which will most enable the soul to serve him in the future. Accordingly, the one giving the Exercises ought not to lean or incline in either direction but rather, allow the Creator to deal immediately with the creature and the creature with its Creator and Lord. 44
Warner expands upon this by providing guidelines on guiding others through the
Exercises . These include asking open-ended questions that “cause one to reflect, ponder, explore, get in touch with self, God and feelings” and avoid closed-ended questions that limit reflection or lead a person in a certain direction. 45
There are at least two challenges to leading this small group of adolescents. First, these guidelines must be applied to a small group rather than an individual. It is likely that there will be a diversity in the engagement of the Exercises and the responses to them. Second, while these guidelines are helpful, they do not provide specific guidance for leading a small group. Rather, they provide a posture toward leadership that must be applied.
Conclusion
This chapter has attempted to develop a strategy to incorporate Ignatian spirituality at GLBC. It includes the theological implications, goals, and content of this
43 Ignatius of Loyola , 123-125.
44 Ibid., 125.
45 Warner, Journey with Jesus , 283. See 280-287. 131 strategy. The following chapter will describe the process of implementation as well as an evaluation of the completed project.
132
CHAPTER 7
IMPLEMENTATION AND EVALUATION
Chapter 6 proposed a strategy for incorporating Ignatian spirituality into GLBC’s adolescent spiritual formation. This chapter will develop a plan for implementing this strategy. This plan will include a timeline, the leadership and other resources required, and its assessment. This chapter will conclude with an evaluation of its initial implementation.
Implementing the Spiritual Exercises at GLBC
This paper has revealed the nature of adolescence and its primary task, identity formation. It also revealed the plethora of voices seeking to influence an adolescent’s identity. Included amongst these voices is the voice of God. It remains the Church’s responsibility to be the voice of God to today’s adolescents.
GLBC has accepted this responsibility for over a century. However, it most often reveals the voice of God through expository sermons and Bible lessons. While this is one important aspect of spiritual formation, it is not the only way the Church has historically nurtured a Christian identity. In addition to expository preaching, the Church has
133 emphasized formational reading, prayer, and community as primary means of spiritual formation. Ignatian spirituality is one Christian tradition that emphasizes these means, but in a manner vastly different from the process found at GLBC. For this reason, implementing Ignatian spirituality, especially as found in the Spiritual Exercises , will complement GLBC’s current practices of adolescent spiritual formation.
There are four primary goals in implementing the Spiritual Exercises . First, it will nurture understanding. This includes an understanding of the biblical narrative of creation, fall, redemption, and consummation. It is this narrative that reveals the story of
God and his relationship with humanity, thereby revealing what it means to be created in the image of God. The second goal is to practice spiritual disciplines that nurture this understanding. This practice will allow adolescents to experience the disciplines commonly used to nurture a Christian identity. The third goal is to experience community. A community of peers, as well as the direction of mature adults, is valuable during the period of adolescence. The final goal is to nurture an adolescent’s identity as the missional people of God. While it is not presumed that one spiritual formation program can accomplish this completely, it can be used as a significant stepping stone in each adolescent’s life.
In order to accomplish these goals, GLBC will utilize Larry Warner’s seventeen- week adaptation of the Spiritual Exercises .1 This will be introduced to the existing senior high (midadolescent) small group that meets every Sunday evening. This small group is led by one of GLBC’s co-pastors and another female adult.
1 See Warner, Journey with Jesus , 278-279. 134
Implementation Timeline
Having reviewed the goals and basic strategy of this spiritual formation program, it is necessary to develop an implementation timeline. This timeline will aid in both preparation as well as the development of important milestones. Additionally, it will provide accountability throughout the program. However, Ignatius’s concern for flexibility and meeting the needs of those experiencing the Spiritual Exercises must also be considered throughout this implementation.
Spring and Early Summer 2012
The initial phase of this project is to become familiar with Warner’s Journey with
Jesus . This text provides the weekly prayer exercises, so it is necessary to understand their content and purpose. Fortunately, the co-pastor responsible for this project has previous experience with the text. From fall 2011 through spring 2012, he experienced the Spiritual Exercises in Daily Life. 2 At the conclusion of this experience, he led two midadolescents through Warner’s seven-week adaptation as an independent study for
Fuller Theological Seminary. 3 This provided valuable experience in using Journey with
Jesus and provided feedback on both the benefits and challenges of the Spiritual
Exercises .
Since familiarity with the text was previously achieved, three other aspects of the timeline must be developed. First, it is necessary to develop a schedule of
2 Manresa Jesuit Retreat House, “Retreats,” http://www.manresa-sj.org/200_Retreats_ General.htm (accessed September 16, 2013).
3 Warner, Journey with Jesus , 275-277. 135 implementation. Warner’s seventeen-week adaptation provides both the content and the structure that will be followed throughout this program. This structure must be applied to
GLBC’s small group schedule. GLBC’s small groups typically begin after Labor Day and remain fairly consistent through May. However, every year there are days off for holidays such as Thanksgiving, and an extended break during the Christmas season. The small group schedule may also include additional activities, such as multi-generational events and activities that the co-pastor responsible for this small group believes will be beneficial to the program. The schedule developed is provided in Appendix A.
Second, it must be determined how the prayer exercises will be experienced throughout the program. Journey with Jesus provides seven prayer exercises in each of the seventeen weeks. One of these exercises will be completed during the weekly small group meeting. This will provide the group an opportunity to experience the type of prayer exercises they will engage in that week. It will also provide an opportunity for the group to reflect upon and discuss the exercise as a group. The co-pastor responsible for overseeing the small group must determine which prayer exercise will be completed on
Sunday evenings. The remaining exercises will be given to the participants so that they can complete them on their own throughout the week. Students will not be required to purchase a copy of Journey with Jesus . The daily exercises will be provided to them in another format. A sample of these is provided in Appendix B.
Finally, summer 2012 will conclude with a notification to parents of those who regularly attend, or are anticipated to attend the weekly small group. This will provide an explanation of the nature and purpose of this small group program. It will also include a
136 permission form to be completed by both parents and participants. The letter and permission form are provided in Appendix C.
Late Summer and Early Fall 2012
As stated previously, GLBC has maintained an active small group ministry for many years. Currently, over half of the GLBC community is regularly involved in a small group. It is an expected and anticipated aspect of this community’s life and fellowship. The midadolescents at GLBC are no exception. A senior high small group has remained active for well over a decade.
At the end of summer and into the beginning of fall, co-pastors will spend a considerable amount of time communicating GLBC’s small group ministry in various ways. This communication will include the purpose of small groups, as well as the practical aspects of meeting times and locations. This is relevant to this project because this small group will be promoted and encouraged along with the rest of the small groups at GLBC. It will not require a special communication plan that is distinct from the larger
GLBC community. Some additional explanation will be helpful, and this is provided in the parental information letter discussed above. GLBC’s small groups are formally launched after Labor Day of each year.
Fall 2012 through Spring 2013
Once the initial preparations have been completed, the most important activity is the week-to-week implementation of the Spiritual Exercises . However, this does not imply that nothing else needs to be completed during this phase. Rather, two important activities remain.
137 First, the small group must be administered throughout the year. This administration includes preparation for the Sunday evening small group and distribution of the weekly prayer exercises. This latter point is particularly important on weeks when small groups will not meet, but daily prayer exercises still encouraged.
Second, and most important, the co-pastor and female leader must maintain a constant awareness of the responses of those engaging the Spiritual Exercises . As stated in Chapter 6, the leaders are responsible for determining the pace the Exercises are given.
They are also to provide encouragement and motivation throughout the program. Finally, they provide the appropriate amount of guidance to the group as a whole, as well as individual students. These are aspects of the program that cannot be determined in advance, but require attentiveness to the group and to the individuals throughout.
Spring 2013
Upon completion of this spiritual formation program, the participants will complete an evaluation. Jackson Carroll writes, “Evaluation can be a significant tool for helping institutionalize the programs that give expression to your congregation’s vision for ministry.” 4 Because this program draws from a tradition and methodology that is significantly different from GLBC, evaluation is essential. It will not only help determine the impact of this program, but inform its future viability. This evaluation will be distributed one week after the program concludes. The evaluation form is provided in
Appendix D.
4 Jackson Carroll, “Leadership and the Study of the Congregation,” in Studying Congregations: A New Handbook , eds. Nancy T. Ammerman, Jackson W. Carroll, Carl S. Dudley, and William McKinney (Nashville: Abingdon Press, 1998), 192. 138 Late Spring and Early Summer 2013
Once the program and participant evaluations have been completed, the final task is to evaluate the program as a whole. This evaluation will include the assessment of the program leaders and the participants themselves. The results of this evaluation are provided at the end of this chapter.
Resources Required
Minimal resources are required for this program. As described above, it is an adaptation of a small group ministry that has been in existence for many years. As a result, the resources required for the promotion and structure of the small group are currently in practice at GLBC. This includes the adult leadership as well as the location.
The one unique resource required is the weekly prayer exercises derived from
Journey with Jesus . As stated previously, Warner provides a series of exercises adapted from St. Ignatius’s Spiritual Exercises . Warner includes questions with each exercise to help the participant engage the text of Scripture. Although these questions are considered optional, they will be provided as a handout each week. This handout will also include a suggested date of completion. A sample is provided in Appendix B.
Assessment Plan
This spiritual formation program would be incomplete without a final assessment.
Implementing the Spiritual Exercises is a radical departure from GLBC’s historic process of spiritual formation. Therefore, it is especially important to determine its effectiveness.
Such an assessment will provide guidance on whether this program should be continued and expanded, or it is something that should not be implemented again.
139 Assessing spiritual formation is notoriously difficult. If spiritual formation is, as
Mulholland explains, “The process of being conformed to the image of Jesus Christ for the sake of others,” then a short-term assessment may not predict long-term effectiveness.
This is equally true in assessing the impact to adolescent identity formation, a process that takes well over a decade to complete. But, while any results must be tentatively held, an assessment remains necessary for the reasons stated above.
There are a variety of means of assessment available. Scott Thumma writes, “It is strongly recommended that a study team employ several or all of these methods, because a multiple-method approach can overcome the limits of a single method.” 5 This project will seek to incorporate two primary means of assessment: direct observation and a participant survey.
Direct observation is simple and effective method of assessment. Thumma explains, “The first and perhaps most potent method available to a congregational study team is its members’ own powers of direct observation.” 6 Two specific things will be observed throughout this program. The first is the demographics of the group and how they might change. Second, and most important, is the response to the prayer exercises.
Every small group will provide an opportunity for both individual prayer and group reflection. Observing the group reflection will provide valuable feedback concerning the prayer exercises and their impact, or lack thereof. Observing these reflections will provide insight that the participants themselves are not aware. Furthermore, these
5 Scott L. Thumma, “Methods for Congregational Study,” in Studying Congregations: A New Handbook , eds. Nancy T. Ammerman, Jackson W. Carroll, Carl S. Dudley, and William McKinney (Nashville: Abingdon Press, 1998), 198.
6 Ibid., 199. See Thumma, “Methods for Congregational Study,” 200-201 for examples of direct observation. 140 observations will be made throughout the course of the program, allowing for the observation of trends and patterns.
The co-pastor leading the small group will be primarily responsible for these observations. The advantage of this is that he is familiar with the context of GLBC and has been leading midadolescent small groups for over a decade. The disadvantage is that the co-pastor is so connected to the ministry that his desires for a successful project may cause him to not observe as objectively as others. As Thumma concludes, “The strength of direct observation likewise is its weakness. Observation is an individual experience; thus, the resulting data can be subjective, impressionistic, and skewed.” 7
Another important means of assessment is the use of a questionnaire.
Thumma explains, “Questionnaires can be used quite well to explore members’ attitudes about programmatic or process changes.” 8 There are two types of questions that will be included. The first type of question is a “closed-ended, structured” question. 9 This type of question will provide basic information that is easily tabulated. For example, a closed- ended question will include, “Did this small group challenge your understanding and practice of prayer and Bible study?” The participant will answer either “Yes,” or “No.”
The second type of question is an open-ended question. Thumma defines open- ended questions as those “written to allow the respondent to fill in the blank and create his or her own response.” 10 These questions will be in the form of a short-answer
7 Thumma, “Methods for Congregational Study,” 203.
8 Ibid., 218.
9 Ibid., 220.
10 Ibid., 222. 141 question that will provide further explanation to the closed-ended questions. In the example above, the expanded question, “If yes, please explain,” will follow.
Although questionnaires can provide a lot of valuable information, there are at least two concerns with this form of assessment. First, questionnaires may not be an accurate measure of change. Thumma writes, “What people say they will do or believe may be two different things. A survey does not directly measure behavior.” 11 This is especially true of adolescents, whose identity is in the process of developing. They are unlikely to be able to identify the full impact of this project. Second, questionnaires can be difficult to interpret. Thumma writes, “Even the clearest question can elicit vague or contradictory responses.” 12 Adolescents may not understand the question or they may interpret it differently from the author’s intent. Because of these considerations,
“Questionnaires can never provide all the information you will need.” 13 However, they still provide feedback that will help determine the effectiveness and future of this program.
Program Assessment
Since the writing of the implementation plan, this spiritual formation project was actually implemented at GLBC. The small group began meeting on September 16, 2012.
The initial eight weeks were dedicated to introducing and experimenting with various aspects of the Spiritual Exercises . This included practicing the prayer of examen, engaging in several preparatory exercises, and discussing Ignatius' Principle and
11 Thumma, “Methods for Congregational Study,” 227.
12 Ibid.
13 Ibid. 142 Foundation. The actual Exercises began November 11, 2012, and concluded on March 3,
2013. A detailed schedule is provided in Appendix A.
The previous section outlined the rationale and methodology for assessing this spiritual formation project. This section will describe the results of this assessment, with the actual data provided in Appendix E. It will begin with general observations about the overall structure of the program. The largest portion of the assessment will be to evaluate it against the program’s stated goals.
Assessing the Program Structure
This program was implemented in the existing adolescent small group structure.
This proved to be extremely beneficial because it has been a regular and expected aspect of GLBC’s youth ministries. In the years immediately preceding this project, small group attendance averaged approximately twelve students, with a range of eight to sixteen. This same level of participation was expected throughout this program.
One of the surprising results was the increased attendance throughout the program. During this program, small group attendance averaged over sixteen students, with a range of twelve to twenty-one. This increase was mostly due to the participation of adolescents with no previous connection to GLBC. Furthermore, several of these new participants and their families have become closely connected to the GLBC congregation in the months following this program.
Any conclusions drawn from this increased attendance must be carefully nuanced.
There are two other factors that must be taken into consideration when evaluating the demographics of the small group. First, this program did not have an impact on
143 unchurched adolescents. As the co-pastor responsible for this small group came to know these students personally, it was learned that each of them had some level of church participation in their background. Although their history included various traditions and levels of participation, each participant was “churched” to some degree.
Second, it cannot be concluded that this spiritual formation project was the reason these families chose to become a part of the GLBC congregation. There are many factors that contribute to which local church a family will attend. However, it is interesting that the adolescent’s first experience with GLBC was during this project. It is safe to conclude that this project was somewhat appealing to the adolescents and these families were supportive of this experiment.
While utilizing the existing small group structure was beneficial, the pre- determined method of communication required improvement. At the beginning of the program, weekly prayer exercises were given to each participant on paper. The participants quickly agreed that it would be more beneficial to have an electronic version available. They requested that the co-pastor post the prayer exercises on Facebook ® each day so that they could be easily accessed by computer or cell phone. They indicated that an electronic copy would serve as a reminder to pray each day, and they would have the prayer exercises in a format accessible all times. As a result, the co-pastor created a group on Facebook ® and posted the exercises every day. The statistics provided by
Facebook ® revealed that most of the small group participants viewed the daily exercise.
However, Facebook ® does not reveal the level of interaction they had with it.
144 Aside from these two observations, the program was implemented as expected.
However, it remains important to assess the program against its previously determined goals. This is the purpose of the following sections.
Assessing the Goal of Understanding
The program’s goals were described in Chapter 6 and the first goal is the goal of understanding. This goal includes an understanding of the biblical narrative of creation, fall, redemption, and consummation. However, the goal is not merely an objective understanding of the biblical narrative, but a subjective understanding of each person’s role in it. As Warner explains, “The goal of the prayer practices found in the Exercises is not to learn more about Jesus but rather to personally walk with Jesus, meet Jesus and interact with Jesus.” 14
The questionnaire asked several questions about how the program impacted their awareness of God, their relationship with God, and their participation on God’s mission.
In response, one fifteen-year-old female wrote, “It helped me to discover God for my self. It made prayer more personal and made me more aware of God in my life.” A sixteen-year-old male responded likewise, saying, “It made me expand more on God’s purpose for me and how I should be living my life and really challenged me to change to live like Christ.”
Observations made during the weekly group reflections confirmed these responses. During a meditation on 1 John 3:1, several students mentioned being touched by God’s love and truly recognizing God’s love for them. When they read 2
14 Warner, Journey with Jesus , 15. 145 Thessalonians 1:9 and imagined themselves experiencing hell, nearly every student had a vivid image of hell that involved aloneness, darkness, and pain. While reflecting on
Jesus’ call to follow him, students reported responses ranging from hesitancy to excitement. Although such responses to the prayer exercises were not universal, each week there were examples of students who had been impacted by the exercise. In this regard, they experienced Warner’s desire to “personally walk with Jesus, meet Jesus and interact with Jesus.” 15
The questionnaire also probed the participant’s understanding of the role of prayer and Bible study in their lives. It asked, “Did this small group challenge your understanding and practice of prayer and Bible study?” Every response was in the affirmative. The explanations these adolescents provided gives insight to the understanding they gained. For example, some adolescents gained understanding on the role of prayer in their lives. One female explained, “I hadn’t really thought about the different types of prayer before this.” Another sixteen-year-old female wrote, “It made me realize how closely the Bible and prayer can (and should) be connected. The Bible is a tool that is used to pray, they aren’t two separate disciplines.” A fifteen-year-old male wrote, “With the Examen and the Imaginative Prayer, it has helped me with spreading my ideas of how to pray and how to start my day and end it with God, but always have God with me wherever I go/am.”
15 Warner, Journey with Jesus , 15. 146 Assessing the Goal of Practice
The second goal is the goal of practice. This is an experiential goal, wherein adolescents will experience different spiritual disciplines. The disciplines most often encouraged and practiced were the prayer of Examen, meditation, and contemplation.
Three observations were made throughout the program regarding the practice of these disciplines. First, adolescents differed on which type of prayer they most preferred.
Most participants seemed to enjoy and benefit from praying the Examen. However, opinions regarding meditation and contemplation were varied. Some students were encouraged by these methods of prayer, while others admitted that they did not discern any benefit from them. A second observation is that their prayer throughout the week was inconsistent. Very few students would report praying daily. However, the majority of the students seemed to pray at least sporadically throughout the week. Finally, regardless of how they felt about the various methods of prayer, the participants were excited and willing to pray every Sunday evening. Each participant found a specific location in the co-pastor’s home that they liked to return to each week and have some time by themselves.
The questionnaire results are consistent with these observations. The questionnaire asked, “Of the various methods of prayer and various meditations on the
Bible, which ones were most beneficial? Which were least beneficial? Why?” Half of the respondents claimed that the Examen was the most beneficial form of prayer. A fifteen-year-old male wrote, “The Examen was most beneficial because it helped me go through my day.” A female of the same age said, “The examin [sic] was very beneficial and it helped me change some bad habits.” Another sixteen-year-old female wrote, “I
147 liked the Examin [sic] for its consistency and applicability every single day.” The one negative comment concerning the Examen was, “I didn’t really like the Examin [sic] because I can never really remember what happened during the day that well.”
There were not many comments concerning the meditative prayers. Only 21 percent of the respondents said it was the most beneficial, with an equal number stating that it was the least beneficial. One sixteen-year-old male stated positively, “I found the ones where we focused on a specific verse in a passage we read that really stuck out to us because it helped reveal deeper meaning.” However, another stated that meditative prayer was the least beneficial because “I just don’t read the Bible that much.”
There was a more positive response to the contemplative prayers. Nearly 36 percent stated that this method of prayer was the most beneficial, while only 14 percent responded that it was the least beneficial. A sixteen-year-old female wrote, “The imaginative prayers helped me understand with more depth how human the people in the
Bible actually were.” But, there was one caveat. She added, “But I felt like I could only pray that way with the written out prompts/questions.” Comments like this speak to the wisdom of Igantius’ concern to adapt the Spiritual Exercises to various groups, and
Warner’s adaptation of providing questions. Others, however, did not find the same benefit. One fifteen-year-old female wrote, “The imaginative pray [sic] was the least beneficial because I was having a hard time putting myself in the people’s shoes.”
The questionnaire also asked, “Have you begun to practice one of these disciplines for the first time or been renewed in your commitment to the disciplines as a result of your involvement in the group?” Of those who responded, three-fourths claimed that they have begun to practice these disciplines, while the rest have not. However,
148 these results may be skewed because the responses were provided immediately following this project when they were encouraged each week to engage in these spiritual disciplines. This result may not reflect their long-term practices.
Assessing the Goal of Community
The third goal is to experience Christian community. This experience includes interacting with both peers and Christian adults. The observations described above regarding small group attendance are a testimony to the appreciation the participants had for this community. Not only did midadolescents attend on a regular basis, the community grew as a result of their invitations of others. In addition to the increased attendance, the participants seemed to feel that this was a safe environment in which they could share their thoughts and experiences. Although some adolescents are naturally more talkative than others, none of the participants failed to engage the exercises or share their experiences at least periodically.
The results from the questionnaire confirm these observations. Three brief comments exemplify these results. One fifteen-year-old female wrote, “I love small group, it is a safe place. Youth group is my favorite part of the week. The people are amazing that I know that are a family and we will always be there for each other.” One of the adolescents who was new to this small group wrote, “I loved it, the group was so personal and I loved hearing about how others thought.” Finally, another new student explained, “I have made new friends by coming to youth group and learning the lessons at church.”
149 Assessing the Goal of a Nurtured Identity
The final goal represents the desired outcome of the previously mentioned goals.
This is the goal of developing a Christian identity. The questionnaire attempted to address this goal through several different questions. The first question in assessing the goal of a nurtured identity is, “Did practicing these disciplines positively impact your relationship with God?” Every response to this question was affirmative. One fifteen- year-old female explained, “I was going through a hard time in the beginning of the year and praying to God about my day and talking to God was very helpful.” Another female of the same age wrote, “It helped me to find sins in my life and challenged by ideas of faith and trust.” Finally, a sixteen-year-old male wrote, “They helped me grow closer to
God through discipline and humility and helped me rethink whether I’m living for myself or for God.”
As a part of developing a Christian identity, this program sought to increase an adolescent’s awareness of God in their life. The questionnaire asked, “Did practicing these disciplines increase your awareness of God’s presence in your life?” A sixteen- year-old female explained, “I am more aware that God is present in creation, and I sometimes think about situations and how I could have acted differently and acted more like Jesus.” Another female affirmed, “By doing the Examen I was able to see the places that God had influenced and been present.” However, a fifteen-year-old male responded,
“Like I said before, I can’t feel him here.” This referred to a previous question in which he explained that prayer does not necessarily increase his awareness of God.
Nearly 80 percent of the respondents affirmed that these disciplines positively impacted how they view themselves in relationship with God. For example, one fifteen-
150 year-old male wrote, “It gave me a more open idea to who I am and what I’ll do with my life/what my purpose in life is.” A sixteen-year-old female replied, “I can see what I’m called to do and how I am called to live, even if I struggle to actually live like that. I know God sacrificed so much to save me, and I understand to a deeper level how much he lives me.” A fifteen-year-old female wrote, “I feel like I have a bigger purpose to do more things for God besides going to church.” Finally, one fifteen-year-old male exemplifies the potential benefit of these disciplines on his identity, but the need for
God’s ongoing voice in his life. He wrote, “I gained more of an identity. I know my role in the youth group community. But I still feel insignificant.”
A final question probed an adolescent’s missional identity. One fifteen-year-old female wrote, “I am more confident with talking to others about my faith.” A sixteen- year-old female wrote, “I pray more often about my friends.”
The co-pastor responsible for ministering to adolescents at GLBC has continued to see these results in the months following this project. Most of these adolescents participated in a short-term service trip during the summer, and regularly serve in
GLBC’s children’s ministries. Furthermore, many of the themes introduced during this project will resurface during casual conversations and small group discussions on other topics.
Conclusion
This chapter has attempted to provide a strategy for implementing Warner’s adaptation of the Spiritual Exercises of Saint Igantius to a midadolescent small group. It explained the resources required. It also explained the two primary means of assessment:
151 direct observation and a participant questionnaire. This chapter concluded with an extensive assessment of the project based upon these two means.
Overall, adolescents appreciated engaging the Spiritual Exercises . They experienced new methods of prayer which proved beneficial in their lives. For this season of their lives, they practiced these spiritual disciplines with greater frequency.
Most importantly, this program seemed to provide many of them with a new and fresh experience with God and their relationship with him. It is too early to determine the long-term impact on the formation of their Christian identity. However, the benefits of the program were such that it should continue to be implemented in some form as these midadolescents journey through high school.
152 SUMMARY AND CONCLUSION
The concern of this paper has been that every adolescent faces a dizzying array of questions. Adolescents ponder who they are, why they are here, why they do what they do, and what should they do with their lives. Together, these questions influence the primary task of adolescence, individuation. Individuation is “the process of trying to discern who one is and ultimately take responsibility for one’s life.” 1 This is the task of identity formation.
For adolescents, this is both exciting and frustrating. It is exciting because the future is wide-open and full of many wonderful opportunities. It is frustrating because the many voices competing to answer these questions can lead to confusion. These voices include family, friends, teachers, coaches, classmates, teammates, pop culture, and many others on the internet. Of the voices speaking into an adolescent’s life, one voice can easily be lost amidst the noise: the voice of God. This paper stated that the local congregation has an opportunity to walk alongside today’s adolescent to help sort out these voices and to hear the voice of God. It is an opportunity to engage in spiritual formation, “the process of being conformed to the image of Christ for the sake of others.” 2
GLBC has sought to fulfill this responsibility for over a century. During these years expository preaching and Bible study have been the primary means of spiritual formation. Although GLBC has increased its emphasis on small groups and outreach,
1 Clark, Hurt 2.0 , 52.
2 Mulholland, Invitation to a Journey , 12.
153 expository preaching remains central. While preaching is important, it possesses certain limitations. First, it tends to be “informational,” treating the Bible as an object that can be analyzed, mastered, controlled, and manipulated for our own purposes. 3 Second, it does not represent the most effective way of engaging adolescents with the Bible in hopes of nurturing a Christian identity. To date, this spiritual formation project has not seemed to change this manner of preaching. However, it has provided new means of spiritual formation to complement it. In contrast to exclusively emphasizing expository preaching, today’s younger generations would benefit from experiencing historic
Christian practices. To this end, this paper proposed an experiment implementing the
Spiritual Exercises of Saint Ignatius in a midadolescent small group.
There are four primary goals in implementing the Spiritual Exercises . First, it will nurture understanding. This includes an understanding of the biblical narrative of creation, fall, redemption, and consummation. It is this narrative that reveals the story of
God and his relationship with humanity, thereby revealing what it means to be created in the image of God. The second goal is to practice spiritual disciplines that nurture this understanding. This practice will allow adolescents to experience the disciplines commonly used to nurture a Christian identity. The third goal is to experience community. A community of peers, as well as the direction of mature adults, is valuable during the period of adolescence. The final goal is to nurture an adolescent’s identity as the missional people of God. While it is not presumed that one spiritual formation program can accomplish this completely, it can be used as a significant stepping stone in each adolescent’s life.
3 Mulholland, Shaped by the Word , 51.
154 Overall, midadolescents at GLBC appreciated engaging the Spiritual Exercises .
They experienced new methods of prayer which proved beneficial in their lives. For this season of their lives, they practiced these spiritual disciplines with greater frequency.
One student explained, “It helped me to discover God for my self. It made prayer more personal and made me more aware of God in my life.” Most importantly, this program seemed to provide many of them with a new and fresh experience with God and their relationship with him. Another student explained, “It made me expand more on God’s purpose for me and how I should be living my life and really challenged me to change to live like Christ.” It is too early to determine the long-term impact. However, this program proved to be an important step in their journey of forming their Christian identity.
Implications for GLBC
This program confirmed the benefit of incorporating historic disciplines into
GLBC’s ministry of spiritual formation. GLBC’s emphasis on expository preaching remains important, but it does not allow for what Jensen calls “a suspension of life as usual, a stopping.” 4 He continues, “In place of our usual patterns, we might set aside unhurried periods for solitary and communal worship, repentance, prayer, and spiritual discernment on questions to which we have few or no answers.” 5 Therefore, historic practices, such as the Spiritual Exercises , complement GLBC’s existing ministries. This leads to at least two implications for the future of GLBC.
4 Jensen, Subversive Spirituality , 176.
5 Ibid.
155 First, GLBC should seek future opportunities to incorporate historic Christian practices into its existing ministry to midadolescents. Because this group is now familiar with the Spiritual Exercises , it would be natural to provide further opportunities with the
Examen, meditation, and contemplation in a small group setting. These opportunities do not need the formality of the Spiritual Exercises in order to benefit from them.
Furthermore, the implementation of historic practices need not be limited to Ignatian spirituality. There are many other traditions, with different emphases and practices, which could positively impact midadolescents. Introducing various traditions will provide more opportunities to influence the formation of an adolescent’s Christian identity, as well as provide them with additional experiences to be drawn from throughout their lives.
Second, GLBC should consider how these historic practices may benefit the adult population as well. Although identity formation is the primary task of adolescence,
Christian identity formation is a lifelong process. Richard Peace believes this demonstrated in the Gospel of Mark:
What Mark sought to communicate in his Gospel was the process by which these twelve men gradually turned, over time, from their culturally derived understanding of Jesus as a great teacher to the amazing discovery that he was actually the Messiah who was the Son of God. In showing how the Twelve turned to Jesus, step-by-step, Mark was inviting his readers to undergo the same journey of conversion. 6
Because there are adult conversions, as well as childhood conversions that are never fully nurtured, a continual process of spiritual formation is required.
6 Richard V. Peace, Conversion in the New Testament: Paul and the Twelve (Grand Rapids: Eerdmans, 1999), 4.
156 As stated previously, GLBC considers being a multi-generational community a tremendous asset. This is not only as the congregation comes together on a Sunday morning, but even as the congregation disperses into various ministries. Adults at GLBC are engaged in small groups just as the midadolescents. Just as this program utilized the existing small group structure to experiment with the Spiritual Exercises , future experiments could be implemented utilizing small groups as well.
Implications for the Church
GLBC is not unique in its emphasis on expository preaching as the primary means of spiritual formation. It is not unique in having a midadolescent population requiring guidance in forming their identity. It is also not unique in having an adult population requiring guidance in forming their Christian identity. Finally, GLBC is not unique in its general neglect of drawing from the resources available from other Christian traditions.
For these reasons, the two implications stated above may be applied to the many local congregations that resemble GLBC.
The program implemented and evaluated here will likely have no direct impact on these other local congregations. Fortunately, there are an increasing number of authors and Christian leaders advocating the implementation of an intentional process of spiritual formation, including these historic practices. Of particular importance to baptistic church is the late Dallas Willard, whose writings continue to challenge and influence Christian leaders and congregation members alike. Additionally, theology schools are increasingly incorporating aspects of spiritual formation into their academic programs.
157 As this paper has indicated, information about other Christian traditions and their historic practices of spiritual formation are not enough. Like expository preaching, it serves as one important aspect of spiritual formation, but it is not complete. Rather, there is no substitute for intentionally engaging these practices and allowing God to work through them. The process will likely be long, and will often require the guidance of a more experienced spiritual director. However, the benefit of being conformed to the image of Christ for the sake of others is worth the cost.
158 APPENDIX A
Date Small Group Focus Prayer Exercise Sept. 16 Introduction to Small Groups Sept. 23 Examen prayer Sept. 30 Examen prayer Oct. 7 Examen prayer Oct. 14 Preparatory Exercises 1 John 3:1 Oct. 21 Preparatory Exercises Isaiah 43:1-7 Oct. 28 Principle & Foundation Psalm 103:1-14 Nov. 4 Principle & Foundation; discuss the concept of Matthew 6:19-25 indifference Nov. 11 Introduce Week 1 2 Thessalonians 1:9 Nov. 18 Week 1 Joshua 7 Nov. 25 No Small Group: Thanksgiving Weekend (Week 1 exercises distributed) Dec. 2 Introduce Week 2 Luke 1:26-39 Dec. 9 Week 2 Luke 2:8-14 Dec. 16 Week 2 3 Classes of People Dec. 23 No Small Group: Christmas Dec. 30 No Small Group: Winter Break Jan. 6 No Small Group: Winter Retreat Jan. 13 Week 2 John 2:1-11 Jan. 20 Week 2 Mark 6:45-52 Jan. 27 Week 2 Luke 10:38-42 Feb. 3 No Small Group (Week 2 exercises distributed) Feb. 10 Introduce Week 3 Matthew 26:36-41 Feb. 17 Week 3 Matthew 27:32-44 Feb. 24 Week 3 Isaiah 53:3-6 March 3 Introduce Week 4 John 20:11-18
159 APPENDIX B
Small Group Outline 1 October 21, 2012 Social Time (6:00 – 6:20 pm)
Introductions for Visitors (6:20 – 6:30 pm)
Reviewing the Week (6:30 – 6:40 pm) ° Describe your prayers this week. ° What did you pray? ° How did God use your prayer times?
Prayer Exercise (6:40 – 7:10 pm)
Preparation: 1. Enter into God’s presence and offer yourself to Him. 2. Ask God for the grace of a deeper awareness of God’s love for you.
Prayer for 15 minutes: Isaiah 43:1-7
Process Questions: ° What is God’s message to you in this passage? ° What feelings arise within you as you read through it and hear to what length God is willing to go in order to be your God? ° How does this make you feel toward God?
Share Prayer Requests and Pray (7:10 – 7:20 pm)
1 Unless otherwise noted, all exercises are taken from Larry Warner, Journey With Jesus: Discovering the Spiritual Exercises of Saint Ignatius (Downers Grove, IL: IVP Books, 2010), 68-71.
160 Week of October 21 1
Preparation : 1. Enter into God’s presence and offer yourself to Him. 2. Ask God for the grace of a deeper awareness of God’s love for you.
Monday : Isaiah 43:1-7 Read the above passage as if it was written to you.
° What is God’s message to you in this passage? ° What feelings arise within you as you read through it and hear to what lengths God is willing to go to be your God? ° How does this make you feel toward God?
Tuesday : Romans 8:38-39 Lie down and rest in the loving presence of the triune God. Close your eyes, and if you are outside, listen to the sounds of nature and feel the warmth of the sun or the cool of the breeze. Be still and know God, and know yourself as one love by God.
Wednesday : Mark 1:40-41 Reread the passage above and put yourself in the story as the leper. Imagine that you have been viewed with disdain and disgust all your life, that you have been and are an outcast. People turn away from you and keep their kids from you. You are viewed as one cursed by God. Now you come face to face with Jesus.
° What do you see in Jesus’ eyes as he looks into yours? ° What does it feel like to be touched by Jesus, touched for the first time in years, touched by the One who can heal you? ° What does this touch mean to you, communicate to you? ° What does it mean to you that, while you are still a leper, Jesus feels compassion for you? ° How does this make you feel toward Jesus’ love for you? ° What does this tell you about how God sees you? ° How does that make you feel about God, about yourself?
Conclude your time by talking with Jesus about the feelings that arose within you toward him as you imagined your encounter with him as the leper. Now stop imagining you are a leper and go back to being yourself.
° Is it more difficult for you to internalize Jesus’ love for you as yourself than it is when you imagined yourself as a leper? Why or why not?
1 Unless otherwise noted, all exercises are taken from Larry Warner, Journey With Jesus: Discovering the Spiritual Exercises of Saint Ignatius (Downers Grove, IL: IVP Books, 2010), 68-71.
161 Thursday : Review the past three days ° Which passages were you drawn to or resistant toward? Why? ° How are these passages shaping your image of God and your sense of God’s love? ° How has your awareness of God’s love been changing?
Friday : 1 John 3:1-2 God’s love is beyond our ability to fully comprehend. In the passage above, John uses a word translated lavished ; God’s love has been lavished upon you. The word lavish can mean “superabundance,” “generous,” “plentiful,” “over the top” and even “wasteful.” Spend time pondering the magnitude of God’s love for you.
Saturday : Review this past week ° Which passages were you drawn to or resistant toward? Why? ° How are these passages shaping your image of God and your sense of God’s love? ° How has your awareness of God’s love been changing?
162 APPENDIX C
Parents of Sr. High Students:
I am writing this letter to give you information concerning our 2012-2013 Sr. High Small Groups. As usual, we will meet every Sunday evening at my house at 6:00 pm beginning September 16. However, our time together will be slightly different from previous years.
As many of you are aware, I am currently working on a Doctor of Ministry degree though Fuller Theological Seminary. My emphasis is in spiritual formation, specifically, historic practices and their impact on adolescents in the 21st -century. This year I am going to implement some of these practices in our Small Group. My desire is that this will help our students grow in their love for God and love for others.
One of the goals of being a teenager is to develop an identity. This includes answering the questions who am I ? and why am I here ? I believe that one of the most important things that we can do in our youth ministry is to help students develop a Christian identity. One of the ways that this can be accomplished is through the spiritual discipline of prayerful meditation on the Word of God.
This year I’m going to implement a contemporary version of the Spiritual Exercises of Saint Ignatius. The Spiritual Exercises have been used for over 450 years to help people grow in their love for God and love for others. To accomplish this, the Exercises lead people through four major movements of prayerful meditation: God’s love and our sin, Jesus’ life, Jesus’ death, and Jesus’ resurrection. A person going through the Spiritual Exercises will spend several weeks on each emphasis while reading and praying over Bible passages, mostly from the Gospels.
Our weekly Small Groups will continue to provide opportunities to socialize, pray for one another, and talk about what is going on in their lives. However, each week we will also spend time praying a passage from the Bible. I will also provide additional prayer exercises for them to pray throughout the week. When we come together we will discuss how they are growing in their relationship with God and how He is speaking to them through His Word.
While I would like you to encourage your student to attend our Small Groups (and every other aspect of our youth ministries), I do not expect you to hover over them to make sure they are completing their daily prayer exercises. Part of this experiment is to see if these historic disciplines capture their hearts and instill a desire to pray on their own. Some weeks will seek to instill a sense of their own sinfulness and some weeks will seek to have them respond in a fresh way to the call of Jesus. It is a challenging process but I have personally experienced God working through this form of intentional prayer and I’m looking forward to seeing how He will work in the lives of our students.
163 If you have any questions or concerns as we approach a new year of Small Groups, or throughout the year, please contact me at any time. Furthermore, if any of you would be interested in meeting with me on a regular basis to experience this type of prayer for yourself I would be happy to create time for as well. It may be good for you to experience it with your student and I’m quite confident God will work in your life!
The only other thing that I would like from you is the completed permission slip provided. Because this is an aspect of my doctoral work, I’d like your permission to use your student’s feedback in a formal report. I will not use names, only age and gender. Although my reporting will be completely anonymous, I do want your permission to record the feedback they provide on this experience since they are minors.
If you have any questions or comments, please feel free to contact me.
Thank you for the tremendous privilege of ministering to you and your family.
In Christ,
Brian McLaughlin
164 Parental Permission Form
Study Title: The Impact of the Spiritual Exercises of Saint Ignatius on Adolescent Identity Formation
Researcher: Brian M. McLaughlin
I have read the information contained in the letter/memo about the above titled study, which describes what my child will be asked to do if (s)he wants to participate in the study; and,
□ Yes – I give permission for my child to participate in the study.
-OR-
□ No – I do not give permission for my child to participate in the study.
Parent/Guardian Signature Date
Child’s Name Age
Assent (for High School Aged Students) I have read the information contained in the letter/memo about the above titled study, which describes what I will be asked to do if I decide to participate. My parent/guardian has given me permission to participate. I have been told that the decision is up to me, and that I do not have to participate, even if my parent/guardian says that it is okay. I have been told that I can stop participating at any time I choose.
□ Yes – I want to participate in the study.
-OR-
□ No – I do not want to participate in the study.
Student’s Signature
165 APPENDIX D
EVALUATION
Name (optional):
Age (optional): Gender (optional):
1. Did this small group challenge your understanding and practice of prayer and Bible study? Yes ß No ß
If yes, please explain.
2. Of the various methods of prayer and various meditations on the Bible, which ones were most beneficial? Which were least beneficial? Why?
3. Have you begun to practice one of these disciplines for the first time or been renewed in your commitment to the disciplines as a result of your involvement in the group? Yes ß No ß
If yes, please explain which disciplines and your current practice.
4. Did practicing these disciplines positively impact your relationship with God? Yes ß No ß
If yes, please explain. Provide an example if possible.
166
5. Did practicing these disciplines increase your awareness of God’s presence in your life? Yes ß No ß
If yes, please explain. Provide an example if possible.
6. Did practicing these disciplines positively impact how you view yourself in relationship with God (i.e., your identity or purpose)? Yes ß No ß
If yes, please explain. Provide an example if possible.
7. Did practicing these disciplines positively impact how you live out God’s mission (i.e., how you interact with others)? Yes ß No ß
If yes, please explain. Provide an example if possible.
8. Is there anything else you would like to say about this small group experience?
167 APPENDIX E
Question Number of Number of Number of Positive Negative No Responses Responses Responses Did this small group challenge your 13 0 1 understanding and practice of prayer and Bible study? Have you begun to practice one of these 9 3 2 disciplines for the first time or been renewed in your commitment to the disciplines as a result of your involvement in the group? Did practicing these disciplines positively 12 0 2 impact your relationship with God? Did practicing these disciplines increase 8 6 0 your awareness of God’s presence in your life? Did practicing these disciplines positively 11 2 1 impact how you view yourself in relationship with God (i.e., your identity or purpose)? Did practicing these disciplines positively 9 5 0 impact how you live out God’s mission (i.e., how you interact with others)?
Question Prayer of Meditative Contemplative Examen Prayer Prayer Of the various methods of prayer 7 3 5 and various meditations on the Bible, which ones were most beneficial? Which were least beneficial? 1 3 2
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