Spiritual Formation as a Journey

Dr. Steve Clinton

The Orlando Institute

March 1, 2004

Metaphors of spiritual growth occur in the Bible as well as in literature throughout the ages. Jesus often used the metaphor of walking with Him. Paul talks about walking in the Spirit. Bunyan used the journey of a pilgrim. Other metaphors occur for becoming a Christian: taste and see, come to the water, the new birth, etc. In historical spiritual literature we find the nine level castle or the seven story mountain. For this paper I shall use the metaphor of a journey of six steps. I understand the term spiritual formation to include all the steps, from the human perspective, in moving toward faith in Christ, becoming a Christian, growing in Christ, and eventual transformation.

I. Step One - Being on the path toward Christ

Jim Engel outlined eleven steps in what he called the Spiritual Decision Process, or becoming a Christian believer. Included was a mix of what God does by the Holy Spirit and what we can do to help a person understand and respond to the gospel. I have not seen a better overview. In theological literature we seem to be afraid of acknowledging that from our perspective there are definite steps in becoming a Christian. It is true none of these steps would exist or be fruitful without God initiating and empowering at each step. But He does lead and empower. Luther treated preaching the gospel as one of the sacraments - it was used by God to make people believers. It bore fruit.

In essence, where ever a person is on their own path toward Jesus Christ, taking the next step is the key to moving forward. Helping a person find where they are and leading them to see and desire the next step is our part in helping each one grow. Moving a secular Hindu to a more responsible participation in a faith community moves him toward Christ. Personally, I never plan to take just one step. If the person is ready to make a deeper response I share the gospel with them in a way that seems, the best I can see, relevant to their situation and readiness. I trust the Spirit to work in their lives to make the message alive.

II. Step Two - Trusting and Walking with Jesus

True Christians have a common desire, at some level, to be spiritual men and women, whose intimate relationship with Jesus Christ actually affects their every day life. Spirituality has to do, not with one area of life, but with being an integrated person in the fullest sense. Perhaps the best description of the spiritual life is the responses which one makes to what is perceived as the inner call of God. When the individual has decided to respond to the call of God experienced within, and strives to make this call the center of activity and choice, he or she may be called a spiritual person. We start little, and we make the journey.

I find that five assumptions form the background for all orthodox teaching on spirituality:

1. The world (including humanity) is God’s creation and is good

2. The sinfulness of humanity before a holy God

3. Jesus, the cross, faith, salvation; Christ is the only way to be reconciled to God

4. The Scriptures are God’s revelation of truth

5. The Holy Spirit enables God’s people to take each new step in grace.

We can be with God, be aware of His presence, at any and every moment of our day. Typically, such awareness of His presence is an outgrowth of a more disciplined setting of intimacy as a developed priority in our lives. Essentially the liturgy we see in the Psalms teaches us to link all the events and meanings of our lives to God. We bring ourselves totally to Him. When we focus on who God is we find our own experiences brought into a spiritual perspective.

Growth in Christian spirituality means learning to listen for, recognize, and obey the voice of Jesus as He directs our path. The essential element is to live in the awareness that Jesus is present, that Jesus is Lord, which means that we take each step and make each choice, relying on the divine presence.

Our experience of the presence of Christ in our life is contingent largely on our obedience by faith. Each person must have the freedom, and take the responsibility, of choosing as an act of faith to follow God. Also, we have no basis for judging someone else's servant. We can encourage each other.

Christ's lordship implies:

passing judgment on others is sin

we stop trying to persuade other Christians that our way is the only right way

we acknowledge the debt of love we owe others

we accept other Christians in disputable things

The believer must respond in faith to God's Word and must put Bible truths into practice. Only as we act in faith based on God's Word does spiritual growth take place.

III. Step Three: Dedication - the basic orientation to God which allows a deeper walk with Christ in the power of the Spirit. Dedication is the act of presenting myself fully to Jesus Christ, with a commitment to seek His will in every area of my life from now on. The biblical foundation for this is found in the use of the word paristeemi - a formal act of commitment. Just as faith is formally stated in baptism, so a deeper commitment to follow Christ is found in an act of dedication.

A. Rom. 12:1 (6:13, 19) [cf. Luke 2:22; Acts 23:33; II Tim 2:15] present your bodies - I am to live as a sacrifice (infinitive aorist active) and am called to not be conformed - [schematic] (imperative present passive) but to be transformed - a way of life (imperative present passive) by the renewing of my mind (by the Holy Spirit working through the Word). We actively commit our total life to God allow God to transform us. Our part is to not let ourselves be conformed to the world, but to allow our minds, our values and attitudes, to be changed by the Word of God and the work of the Holy Spirit.

B. This dedication takes place when the Holy Spirit leads us to an act of presentation at some time, and then He leads us on from there to deeper maturity in Christ. For example, Billy Graham knelt by a tree stump and dedicated his life and ministry to the gospel. Bill Bright wrote out a will for his life and signed it over to Jesus Christ.

IV. Step Four: Living Out Our Union with Christ

This maturity of a dedicated disciple is the Christian life, the life of Jesus Christ, reproduced in the believer by the power of the Holy Spirit and the Word of God, invading every area of human life as a result of obedient faith. This prepares and empowers the Christian for fellowship, service and warfare.

A. Key terms related to the Christian life

1. Spiritual - Hebrews 5:13,14 Living based on our resources in Christ

1). walking in the Spirit Rom. 8:4

2). fulfilling the character and ministry of Christ (fruits and gifts of the Spirit)

2. Carnal - living out of the resources of the old life

1). fleshly in attitude and action I Cor. 3:13 mere men

2). worldly minded I Jn. 2:15-17 "that ordered system headed by Satan that leaves out God."

3. Mature - possessing a growing conformity to Jesus Christ in attitude and action

1). at home in the scripture Heb. 5:12

2). trained to discern good and evil Heb. 5:14

therefore, able to make wise decisions

B. Being united with Christ by the baptism of the Holy Spirit I Cor. 12:13; Acts 26:18; Eph. 4:4-5

1. "In Christ" used 50 times in Ephesians alone

2. the relationship of fellowship Jn. 14:20; I Jn. 1:1-7

C. Consistent plan of God - before the foundation of the world, based on the work on the cross, effected in history (Col. 1:16)

D. Results of union

substitutionary truths - co-crucifixion and co-resurrection; therefore, justification and adoption

regenerative truths - end of the old power source, beginning of a new source

therefore, new nature, holiness, power for ministry

positional truths - new relationship in the risen Christ, leading to real union (theosis) and glorification, therefore, victorious, complete, perfect, peace, joy, love

These truths lead to an attitude toward life and ministry. II Cor. 3 - We are ministers of the new covenant, finding our adequacy in Christ, and confidence as we see God use us to reach others. Patience and persistence will give peace as we wait upon God for direction, success, ministry fruitfulness, growth, and the final consummation of the promise. Fruitfulness, growth, maturity, sanctification, holiness, and love are primary pictures of spirituality, but they need one integrating image.

V. Step Five - Spiritual Exercises

Spiritual exercises are things we can do with God’s help, with or without the assistance of a spiritual director, personally or corporately, to help develop the spiritual life.

1. Outward activities (outward disciplines)

the Bible (study, memorization, meditation)

fellowship\groups

worship\celebration

ministry\service\work

simplicity Ignatius

submission\confession

2. Inward activities

meditation/solitude

practicing the presence

prayer & fasting

3. Value of a spiritual director - someone who is ahead of me on the path to Christ. We may call this person a friend, a mentor, a trainer, a discipler.

4. Value of activities - to build spiritual habits of godliness.

Example - The Tabernacle (visual, verbal, relational, memorable) Exodus 25-30 pattern

Ark - mercy seat 25:17-22

Alter of Incense 30:1-10

Table of bread 25:23-30

Lamp stand 25:31-40

Curtains/Veils 26:1-14; 31-37

Laver 30:17-21

Altar 27:1-8

VI. Step Six: A Mature Philosophy of Spiritual Growth

1. We were created to be individuals who act with integrity as whole persons and who live and act in concert with God and other persons. We were to be in loving fellowship for all eternity. And we are created to be brothers and sisters with Christ. Thus, the aspects of life and growth need to be looked at from both personal and communal perspectives, and from the future as well as the present. The types of activities, the nature of the experience, the stimuli involved, the expected progress and outcomes will all vary in two dimensions: personal and communal.

2. The stimuli includes the incredible variety of experience which give rise to spiritual growth. These have varied much across the centuries and proponents of many major systems of stimulating spiritual growth tend to favor the stimuli which have worked best for their founders or their community. Anything in life, reflected about spiritually, can be a source of growth. All of life is “pregnant” with meaning because it is created for us by God, and has sacramental meaning.

Common elements in these stimuli are external stimuli, internal stimuli, thesis statements and

the existence of paradoxes. External stimuli are: the Bible, fellowship groups, ministry opportunities. Internal stimuli are: meditation techniques, prayer strategies, visualization and other executive functions. Thesis statements are directive or instructive statements which help a person understand or make sense of spiritual truths. These function as stimuli to growth and often come from a spiritual director, counselor or Christian friend. Statements of paradox are also helpful to pull us away from the ordinary, the day to day. Statements such as "to live you must die," "to be born again you must die to self," "if you drink this water you shall never thirst again," cause a person to focus intellectually on spiritual truths and the spiritual realm.

3. Progress in spirituality is fostered by a correct use of relationships in time (chronos) and knowledge of critical times (kairos) and opportunities for spiritual growth, and is hindered by improper use of time and relationships. The ideas of growth, death, time and relationships are main variables in developing a biblical sense of personal and corporate progress.

4. Philosophical Issues

Incarnation/Logos: with the Father & the Spirit and with us

Model: the Trinity - Colo. 1:16: I John 1

Plan: relationships - John 17

Life: fellowship- I John 1:3-9

Warfare: relational - Ephes. 6:11-18

Priority of the spiritual - Col. 1. Our growth is always internal, specifically spiritual, then mental, emotion, volitional, then outward.

5. The Importance of Value Choices

The upper levels of the affective domain: growth in inner grace will show in character growth.

The will: submission to Christ and a daily choice to follow is at the heart of growth.

Appendices:

I. Biblical and historical models of spiritual growth:

1. Paul (cognitive)

2. John (affective)

3. Peter (lifestyle)

4. Monastic: apophatic absence of stimuli which distract one from God

5. Charismatic: kataphatic presence of miraculous events which draw one to God

6. Jesuit spiritual progress: the way of purgation; the way of illumination; the way of unity.

7. Reformed view: the Christian life is irresistible lifelong growth toward perfection which will only be realized in eternity.

8. Wesleyan view: a perfect love for God and others now, second blessing.

9. Dispensational view: struggle of the two natures, living more and more in spirituality.

Common elements: struggle, inner life, Holy Spirit, faith, obedience However, none of these metaphors is complete in itself. Life is far richer than any of these allow. The fact that every tradition has produced truly spiritual men and women suggest that neither the theological explanations of primary spirituality nor the individual forms of spirituality are as important in themselves as we tend to view them. Their importance is in leading us to a deepening faith walk with Christ.

II. Major Contributors by type and history

Paul 66 John 96 Peter 68

Ignatius 107 Polycarp 155 Clement R 100

Justin 165 Athanagoras 177 Clement A 217

Theophilus Irenaeus Victor Origen Tertullian

Eusebius C Felix Cyprian

Basil Hilary Athanasius

Gregory Pachomius

Cyril Ambrose

Chrysostom Jerome Cyril Augustine

Acacius Leo Athanasius Philoxenus

Gregory

Basil 185-254 374 On the Holy Spirit - Chapter IX, p. 23; XVI, p. 38-40;

Chrysostom 347-407 398

John Cassian 360-435 415

Augustine 354-430 Rule 424 The Spirit and the Letter 412

Caesarius 470-530 Rule 503

Philoxenus 450-530 13 Discourses

Benedict 480-547 The Rule 529 repentance, commitment, transformation

Columba 521-597 Rule 563

Gregory 540-604

Bernard 1090-1153 Sermons on the Song of Solomon

Richard St. Victor -1173

Francis 1182-1226 Rule 1209 The Admonitions 1223

Dominic 1173-1221 Rule 1215

Aquinas 1225-1274 On Truth 1256

Lull 1235-1315 The Great Book of Contemplation 1277

Tauler 1300-1361 Sermons 1343

Catherine 1347-1380 Dialogo 1377

Groote 1340-1384 The Brethren of the Common Life

a Kempis 1377-1471 The Imitation of Christ `1425 renunciation, imitation, mysticism

Luther 1482-1546 The Freedom of the Christian 1520

Calvin 1509-1564 Commentary on John 6; Romans 6; Ephesians 3; II Timothy 1

Ignatius 1491-1556 Spiritual Exercises 1541 repentance, illumination, union

III. Modern Framers of Spirituality

Theresa 1515-1582 The Interior Castle 1588

John of the Cross 1542-1591 The Living Flame of Love 1590

Lorenzo Scupoli 1530-1610 The Spiritual Combat

de Sales 1567-1622 The Love of God 1616

John Arndt 1555-1621 True Christianity

Thomas Goodwin 1600-1680

Pascal 1623-1662 Pensees

George Fox 1624-1691 Journal 1694

Richard Baxter 1615-1691 The Saint's Everlasting Rest 1650

Philip Spener 1635-1705 Pious Thoughts 1675

Fenelon 1651-1715 Explication of the Teaching of the Saints 1697

Francke 1663-1727

W. Law 1686-1761 A Serious Call 1728; The Spirit of Love 1754

John Wesley 1703-1791

C. H. Spurgeon 1834-1892 The Saint and His Savior 1857

Andrew Murray 1828-1917

20^th Century:

Moody

Bounds

Nee

Smith

Tozer

Orr

Thomas

Stanford

Trotman

Eims

Bright

Contemporary:

Blackabee

Bridges

Eldredge

Foster

Gire

Haggard

Hayford

Hendricks

Lawless

Lawrenz

Lucado

Packer

Stafford

IV. Stages of Spiritual Growth

Assuming that there is in some sense a developmental model, what might be the stages of growth in spiritual life?

1. Other Stage models

A. Physical (Piaget)

sensorimotor

preoperational

concrete operation

formal operation

B. Moral (Kohlberg) six stages

obedience

concrete exchange

interpersonal expectation

social system

social contract

universal ethical principle

C. Social (Erickson) eight crises

trust

autonomy

identity

initiative

industry

intimacy

generativity

integrity

2. Spiritual Stages

A. deadness

B. basic awareness of spiritual realities

C. life and external growth (Paul’s milk; John’s children)

personal

corporate

multiplication

D. maturity and internal growth (Paul’s meat; John’s young men & fathers)

deeper awareness

deeper communication

deeper fellowship

V. Matrix of Personal Development