praying the hours.

“Evening, and morning, and at noon, will I pray and moan aloud; and he will hear my voice” (Psalm 55:17). This verse found in the book of Psalms is just one of a handful of verses which urge humans to seek God multiple times a day. The root of daily prayer finds itself grounded in Jewish culture, and thus the reason this theme of prayer is found woven throughout the Bible. As the early Christian church was birthed from Judaism, it is not surprising that daily prayers were established in similar ways as those of the Jewish tradition. Praying the hours, or in some traditions what is called “praying the offices,” still play an important, and remerging, role within the Christian faith. The concept and heart behind praying the hours remains the same, although the means and ways of practicing this tradition may change. To determine the ways in which praying the hours may shift given the nature of culture today, it is important to understand fully the history and origin behind the tradition of praying the hours.
History of Praying the Hours
Jewish tradition
The custom within the Jewish tradition is to pray three times a day: morning, afternoon and evening. The time of prayer in the afternoon occurred around 3pm when a sacrifice was offered in the Temple in Jerusalem. This schedule of prayer fit well in the economic state of the Roman Empire. A ring of a bell marked the beginning of the business day at 6am (first hour); at 9am the progress of the day was marked by another strike of the bell (terce or third hour); a lunch break was sounded at noon (sext or sixth hour); the 3pm bell marked the time for people to return to work (none or ninth hour); and the end of the commerce day was marked at 6pm (vespers or evening hour). In regards to the daily ringing of the bell Phyllis Tickle states: “Every part of daily life within Roman culture eventually came, to some greater or lesser extent, to be ordered by the ringing of the forum bells, including Jewish prayer and, by natural extension, Christian prayer as well.”1 The importance of these different hours is uncovered in the book of Acts as Pentecost occurred during the third hour while the disciples were together praying. Peter’s vision of the clean and unclean animals occurred during the sixth hour, and Cornelius had his vision during the ninth hour of prayer (Acts 10). Not merely a coincidence, these specific hours are emphasized in the descriptive death of of Jesus on the cross. The crucifixion of Jesus occurred during the third hour (Mk. 15:25), which was followed by darkness from the sixth to the ninth hour (Mt 27:45), and the death of Jesus occurred in the ninth hour (Mt 27:46). The specific times of prayer became important times to remember the death of Jesus and fixed time of prayer became the norm for Christians. Throughout the New Testament prayer was an overriding theme. Boers argues that the call of Paul to pray “continually” and “without ceasing” is an admonition to Christians to observe the fixed hours of prayer. The New Jerusalem Bible translates Romans 12:2 as “faith in observing the rite of prayer” which is thought to be a reference to keeping the specific hours of prayer.2
Use of praying the hours within the early Church
The Desert Fathers in the third century were the first monastic community to pursue Paul’s urge to pray without ceasing (1 Th. 5:17). Saying the daily office was simply passed from one group of monks to another so that prayer to God would never cease.3 The idea of fixed hours of prayer spanned both from the Western tradition to the Eastern tradition. Even today similarities in the concept of the daily offices are found within the Eastern and Western traditions. In the fourth century the norm was for the congregation to gather together for morning and evening times of prayer. At this time the psalms were organized into a communal prayer and used by various communities and individuals as a focus for these times of daily prayer. Individuals gathered together and a basic structure of this time of prayer was followed. These prayers remained focused on the Psalms and were applicable and engaging to the common person.4 The established Rule organized by St. Benedict (480-540) emerges from the early undivided church in the fifth and sixth centuries.5 This is why various traditions today (Protestants, Lutherans, Episcopalians, Catholics) all find a commonality within St. Benedicts Rule. This Rule, written by St. Benedict, was written for his fellow laymen in attempts to aid his fellow sojourners in making prayer the priority of their lives despite the external and internal busyness of life. The entire concept behind the Rule was the recognition that prayer and life were congruent. St. Benedict’s rule developed a system in which the entire Psalter was recited within one week.6 The Benedictines emphasize the congruency between physical life and the spiritual life. Benedict stated that, “To pray is to work, to work is to pray” and thus the fixed-hours began to be known as, “The Divine Office.”7
While various changes have taken place in the details of the “Divine Office,” it is important to realize that the basic components and the underlying principles have remained the same. These principles encompass such concepts as the dedication to the work of praising God, the prayers of Christians constantly being lifted to God, the idea of the communion of saints across time and place, and the centrality of the book of Psalms within the daily office. Tickle also goes on to mention the importance of the fixed components within the office such as saying the prayer of Our Father, and the repletion of creeds and beliefs of the Church.8
Praying the Hours throughout the history of the Church
As noted earlier, the early Church held common and communal prayer in the morning and in the evening. Changes made in Vatican II focused on returning the Offices to this type of atmosphere; to the common lay person within the Church. The entire pattern of the Office was reorganized in such a way as to fit the schedule of the common person by making the most important hours the morning and evening prayer.9 The entire emphasis within Vatican II was to reveal the importance of the Divine Office for the entire Church.
A community in France, referred to as simply the Taize, draws over 100,000 young adults throughout the year to join a group of brothers in experiencing a communal lifestyle. Common prayer is one driving force of this community as multiple prayer meetings are held a day. Brother Emile, a member of this community, states that young adults are drawn to this type of worship and experience of God, and ultimately these experiences will lead to students asking deeper questions concerning their faith. This is the ultimate desire of this community. Brother Emile bears witness to the fact that young people have grown bored with the passivity of worship within the church, and the common prayer experienced within this community awakens a deeper desire to grow in their Christian faith. “The liturgy is not a place to receive explanations on God or about God. Rather it is a place to encounter God.” As we look at how praying the hours and various liturgies fit within the church today, Brother Emile gentle asserts that there is a time for biblical explanations, but this is not the role of liturgy. The aim of the Taize community is to cause others to question and long for something deeper and greater within the Christian life. “One thing we hope for is that churches would be open to people’s thirst for contemplative prayer, a place where the heart can rest in God, where there is room for silence.” The Taize community offers many young adults this experience of entering into silence through the use of common prayer.10

Examination of different forms of praying the hours
Liturgy of the Hours, or ‘keeping the hours,’ The Divine Office, or ‘saying the offices,’ refer to the same idea of a fixed-hour of prayer. Often the name given to this specific discipline illuminates the origin of the tradition. “Liturgy of the Hours” is used by Roman Catholics; while “common prayer” is by Episcopalian or Anglicans. “The daily office” has its roots from Benedictine; while the “divine hours” is used within the Orthodox Church. While springing from different traditions, each of these disciplines are similar in content.
The term “office” finds its root in the Latin word officium, which combines opus (work) and facere (to do), resulting in the concept of duty or responsibility.
Specifics of praying the hours
The hour consists of a short prayer, a psalm, and also a reading from the Old or New Testament. Often the psalms are recited antiphonally. This is when one part of the audience states the beginning of the psalm, while the other half of the congregation responds with the next part of the psalm. As mentioned previous, it was not until Vatican II that the recitation of the Psalter expanded from one week to four weeks. Now, a majority of the 150 psalms used are spread across a four week period, so that if every hour is prayed for the entire four week period, all 150 psalms will be prayed through. The day is split into “major” and “minor” hours. The major hours include Lauds (morning prayer), Vespers (evening prayer), and Matins (Readings of the Office). The Minor Hours include: Prime, or first hour at 6am; Terce, or third hour at 9 am; Sext, or sixth hour at noon; and None, or the ninth hour at 3pm. Different denominations engage in the daily prayer differently, but the theme woven throughout all these practices is the inclusion of the psalms as a core part of the prayer.11
The specific, “Liturgy of the Hours,” as followed by the Roman Catholic Church, is highly structured with the format of the morning and evening prayer following the same basic format. The time begins with a hymn, which is followed by the reading of two shorter psalms or one long psalm which is read antiphonally. A passage from the Old or New Testament is read which is followed by a response. The response is sometimes scripture, but also can be liturgical poetry. Then a canticle is given which is from the book of Luke (Canticle of Zechariah) for morning, and in the evening is the Canticle of Mary. Following the canticles come intercessions which have been composed by the church. The Lord’s Prayer follows the Intercession, and then a prayer composed by the church concludes the hour of prayer. This specific structure depicts only one tradition, but as noted earlier across traditions specific components remain the same (such as the emphasis upon the psalms).
Benefits of observing the hours of prayers
One basic concept behind praying the hours is found in the simple analogy of a child learning to write. Often the child will simply copy the letters of another, and eventually will venture out to their own blank sheet of paper. However, that time copying the teachers leading is a vital part of the learning process. In the same way the Holy Spirit is the guide for the Christian as they learn to pray. Therefore, as one prays the Office they are merely copying the Spirit inspired words of another. As one begins to follow the lead of another they will feel more comfortable and capable to venture out on their own.
Along these same lines, John Brook points out in his book, The School of Prayer, that it is sometimes necessary to use the words of someone else when one is unable to articulate the inner desire and longings of their heart.12 Ones vocabulary is increased as they engage daily in the Office. Not only is vocabulary increased, but also ones awareness of the work of God around them is enhanced. Often the words found within different prayers of the Office are taken directly from the book of Psalms. The book of Psalms contains poetic language which expresses the wide variety of emotions found in the human experience.
If one is dedicated to completing The Office daily, then naturally the structure and discipline will be established in the individual’s life. The day will be framed by prayer, and eventually will become habituated into everyday lifestyle. Arthur Paul Boers has written a book, The Rhythm of God’s Grace, which examines evening and morning prayer from a protestant perspective. He identifies the average prayer life of the weekly church goer as: ad-hoc, self-directed, disconnected subjective and based upon the individuals own initiative.13 Boers remedy to these difficulties is for the engagement of Christians in daily prayers such as the ones described in previous sections. Within many protestant churches today the burden lies upon the individual to pray without ceasing (as described in 1 Thessalonians 5:16-17). Certain daily prayer books serve as an aid to grow in this discipline of praying daily.
Entering into The Divine Office, or Praying the Hours, also introduces one to the concept of community and experiencing the communal components of the Church. “My praying must not become so hidden and so secret that it becomes an entirely private affair, no longer supported by others and by the mutual learning which contact with other people brings.”14 The Office is first and foremost a community prayer, but it can also be practiced alone, but still in community, as the same prayer offered in different locations is still common. After experiencing a community overseas which practiced common prayer, Arthur Boers states: “My mystification is a good reminder of one gift of fixed-hour prayer: Geographically, theologically, denominationally, and temperamentally diverse Christians can be united by it.”15 Not only does it transcend geography, but it connects Christians throughout history and exemplifies the concept of the communion of Saints. Books of prayer include certain prayers which have been uttered by Saints throughout the ages. As our culture has grown increasingly individualistic, it is important to focus upon certain traditions which provide a broader focus and concept of solidarity amongst all individuals that share the same faith in God.16

Negative aspects of observing fixed hours of prayer
While learning about prayer is an important component in growing in relationship to God, it is not simply a lip service or an act of going through a specific regimen. Emilie Griffin states in her book, Simple Ways to Pray, that the real point of the Christian life “is developing an inner disposition: the continuing conversion and transformation of the heart.” (p.5). She continues to implore the reader to understand that prayer is simply opening oneself to God’s love, and this love will ultimately set our faith on fire.
Fixed hours of prayer are repetitive. Especially in our culture we crave new and creative things. However, repetition has benefits. Resistance or misunderstanding could be met when hearing certain phrases of scripture or different prayers. Because of the repetition, the resistance will continually be faced again and again. The misunderstanding one had could be due to life circumstances, and as one experiences a change in life situations different scriptures will become clearer in their meaning. Ultimately, repetition will deepen the meaning of the text and enable a greater understanding.17 While repetitions can be beneficial, the monotony that an individual feels could be evident to something deeper occurring. “If our prayers have become vain repetitions, it is because our heart is not engaged.”18 The inner workings of ones heart should be examined, and not simply ones feelings towards the specific prayer.
Examples of observance of fixed hours in the culture today
Does praying the hours look the same for those who live in today’s fast-paced culture? The American culture moves quickly, and every single moment is planned carefully and placed within a color coded scheme in a palm pilot (or iphone). In other cultures today, and in different times of history, the sound of church bells heard throughout the town served as a reminder for each passing hour, and thus served as a reminder for prayer. In response to these questions Emilie Griffen states that “prayer life should be designed to suit one’s own needs and tastes, and to fit more or less comfortably within other commitments.”19 How can the ideas behind praying the hours be fit into our commitments? Does this defeat the purpose of praying the hours? Perhaps not, as noted earlier the key purposes behind praying the Offices or engaging in some form of common is prayer is: to establish structure within individual prayer life, to aid the prayer in accessing vocabulary to help them communicate their emotions, and to give the prayer a deeper sense of community. Thus, if these same purposes are maintained, the structure of specific prayer times could take a different form. A trilogy of prayer books have been organized by Phyllis Tickle. The seasons of the year have been divided into three distinct periods and for each day Tickle includes various components of the Office. Certain prayers, psalms and readings are included within the different hours in the day. Phyllis Tickle’s three books take the Benedictine rule of the fixed-hour of prayer and reworks them into a book of prayer accessible to those who desire to engage in the spiritual discipline of the fixed hour of prayer. Because of the fast paced lifestyle of the average American today, it is nearly impossible to find places of solitude in the middle of the day. However, this book helps one engage in prayer at a local park, over lunch at an eating establishment, or a break from work in a cubicle.

Benefits of fixed hour prayer within spiritual direction
Opening oneself up, and becoming aware of the work of the Spirit in ones life, is an important aspect within spiritual direction. The spiritual discipline of praying the hours is a way to intentionally structure space and time to listen to the Spirit’s movement within ones life. Like any discipline, it does not necessarily conclude with an encounter with God, but as the discipline continues the chances improve.20 God is everywhere and in all places, but this does not discount the importance of setting aside special times and places to worship God. God may be everywhere and always the same, but the individual is not.21 The liturgical forms provide a solid balance between repetition, but enough variety to lessen the tendency to simply go through the motions.22
Fixed prayers can also help an individual frame certain incidents in ones life in truth and understanding. Discipline results in freedom as it increases our ability to understand and respond to circumstances in life appropriately. “Ultimately, our prayers and disciplines are not for any purpose except that of deepening our relationship with God and our availability to God, the relationship that is at the heart of our lives’ meaning and that transforms all other relationships.”23 Because the concept of praying the hours is rooted solidly throughout church history, those that follow these prayers have connectedness to the entire church and various seasons in life.24


Identification of resources to aid in observing fixed hour prayer
Before attempting to engage in the spiritual discipline of praying the hours, a few pointers should be adhered. The first is that one should have realistic expectations concerning praying the hours. It is simply not feasible to move from no fixed time of prayer to observing seven distinct times set aside for prayer. Realistic expectations need to be set. The book which you pick to help you begin praying with the Church is also vitally important. One should probably pick a book which fits most in line with their tradition.25 A Presbyterian will find comfort in the Book of Common Prayer, while those from a stronger Catholic or Orthodox tradition will lean more towards The Liturgy of the Hours. Phyllis Tickle has produced a three volume set which has combined elements of The Liturgy of Hours into daily prayers for those in the church. Of these books Scot McKnight states in his book concerning praying with the Church:
We do not pray with the Church and The Divine Hours until we get some ecstatic blessing. I find that the scared rhythm centers my life, orders my day, enlarges my heart, reminds of of old truths, and provides me with words to express both what I feel and think as well as what is appropriate at this time of the year in the Church calendar (McKnight, 145).

The concept of praying the hours has a rich history and therefore it is wise for the Church to give attention to this traditional practice. While the means of this practice have changed throughout the generations the underlying concept has remained consistent. Through examination of the history of praying the hours, as well as exploration as to different ways in which this practice is observed, it is hoped that one will be challenged to engage in this discipline. Bibliography

Boers, Arthur Paul. The Rhythm of God’s Grace. Brewster, MA: The Paraclete Press, 2003.

Boers, Arthur. “Drawn to the Mystery: A Conversation with Brother Emile of Communaute de Taize.” Reformed Worship: Resources for Planning and Leading Worship, 63 (March 2002): 39.

Bradshaw, Paul. “Whatever happened to Daily Prayer?” Worship. 64, no. 1 (January 1990), p. 19.

Brook, John. The School of Prayer: An Introduction to the Divine Office for All Christians. Collegeville, Minnesota: The Liturgical Press, 1992.

De Waal, Esther. Seeking God: The Way of St. Benedict. Collegeville, Minnesota: The Liturgical Press, 2001.

Guthrie, Suzanne. Praying the Hours. Boston: Cowley Publications, 2000.

Martin, James, Robert P Maloney, and Elizabeth Collier. “Contemporary Catholics on Traditional Devotions.” America. 17 (March 2003): 9-13.

McKnight, Scot. Praying with the Church: Following Jesus Daily, Hourly Today. Brewster, Massachusetts: Paraclete Press, 2006.

Taft, Robert. The Liturgy of the Hours in East and West: The Origins of the Divine Office and its Meaning for Today. 2nd Revised Edition. Collegeville, Minnesota: The Liturgical Press, 1993.

Tickle, Phyllis. The Divine Hours: Prayers for Autumn and Wintertime. New York: Doubleday, 2000.

final exam.

Currently my mind is one muddled mess. ISF is somewhat like a summer camp on high. Christian camps often score high on their ability to conjure up feelings of need, desperation, fear of Hell the beginning part of the week only to have gospel night mid-week which finally offers the kids some hope in life. Speakers have the entire week planned out to tear down the kid, only to offer them hope at the most opportune time. ISF has been that for me in many ways. I feel like it’s dismantling certain ideas and concepts to a point where I feel like I have nothing left. It’s a muddled mess. But, then at the most opportune times when you feel like you are one neurotic mess, light shines forth and things come into focus. In my life I feel like the light is attempting to penetrate now, and while things are somewhat coming into focus it’s still muddled. It’s almost as if what is coming into focus is the realization that there is not really a clear image and this is a life long process.
Within the community at ISF I have this overwhelming feeling to be completely and brutely honest. I once was fearful to share my doubts of God and his love for me. Once I conjured up enough courage to share with others in my life I was told to reread certain passages and believe them. I felt if I only prayed harder, or believed more then I wouldn’t have these doubts anymore and I would feel loved. But, within the ISF community if I explain that I don’t think God loves me I am not told to just believe more., or read the scriptures more intently; but to enter into that feeling and open up to God in that feeling. ISF people just smile and nod, not freak out like other people might tend to do. Perhaps others in my life were attempting to tell me to open up to God in this before and I just was misunderstanding them. But, this semester the idea of opening to God and being honest with him has really begun to make sense. During one of my retreats I finally voiced to God in prayer that I don’t think he loves me and it’s difficult for me to trust him. I left it at this point and determinedly didn’t engage in ‘self-talk’ out of that. I experienced much freedom as I was finally completely honest with what God already knew of my life. When individuals come to me now with some questions or hurt instead of handing them scripture verses to memorize my desire is to help them enter into that hurt at a deeper level. To think of what God desires to show them within that pain and how to ask questions to get at the heart of the matter. It’s been great to just have a place where I feel like I can say anything and be completely accepted. This makes it daunting to think of emerging from this safe place of ISF into the ‘real world.’
At times all of the teaching within ISF leads me to paralysis as I feel like I have nothing to say to a person who approaches me. I don’t want to just say some trite thing. I don’t want to perpetuate the individuals deep belief they need to be good and not bad. But, how do I respond so as to not perpetuate this thinking? How can I effectively communicate this to others when their response is: ‘But, being good is a good thing, right?’ I encountered conversations like these over the Thanksgiving Holiday. It’s just incredible to think that we all believe we can be good. But, apart from Christ we can do nothing good! It’s only through Christ that our actions are considered good. This is a life-changing thought. This will change the way you see others around you. Even if an individual seems decent, they are not! They are sinning against the living God. We are so easily deceived into thinking that the world is okay. That people are good. I think this hinders our desire to share Christ with others.
The Horney material has been some of the most interesting to me. Perhaps this is because of my interest in psychology. It was intriguing when Coe began to discuss the three basic drives within a human and how these can perpetuate the false self and then ultimately what these could look like in ministry. I was able to understand and see why I behave in the ways I do. I began to wonder who I really am. I wonder if I can ever truly know because my personality has just been structured around the ways which I found I could survive. There are three basic drives one experiences in life: toward, away and against. Toward describes the tendency to move towards other people and engage in relationships. The away is the ability to draw boundaries in ones relationship, and the against is the ability to say no to certain things. However, when these drives begin to serve as the answer to basic anxiety they can begin to become neurotic ways in which to deal with the problem. The toward person becomes compliant, while the away person becomes aloof and the against person becomes rebellious. In class Coe discussed how these could look in ministry. The aloof person described me in many ways and it made me see the grossness of the sin of this. I realized how I perceive myself as this person, and thus it becomes a self-fulfilling prophecy. People think of me as this, and therefore I am. But, am I? I tend to withdraw from others. I like to watch people from a distance. I am fairly perceptive because I can watch body language and catch bits of conversations that happen. Therefore people think I am discerning. Perhaps I have a bit of this gifting, but I also have just learned to be a good listener because that’s how I survive. This is how I gain acceptance. I don’t necessarily do these things out of love for others. Even what I thought I was good at, alas, it is sin! I feel like throughout this semester I have become a bit more harsh and mean towards others in my life. I am not sure if others have noticed or not. I have begun to notice in my heart when I am doing things to merely be accepted by others and I attempt to stop. I want to do things out of love for others. I want to be motivated by Christ within me and not my own neurotic needs and beliefs. I have also begun to notice within others their neurotic claims upon me. I still have not figured out how to encounter these well, but it’s at least helpful to be able to recognize them. Ultimately I am realizing that peace comes from finding my identity in Christ alone. I will never be able to meet everyones expectations of me. I simply must rest and abide in Christ and be who I am. This sounds quite esoteric, but I am unsure of how else to phrase it.
The entire concept of consolation and desolation is fairly reassuring. I feel like most people reach a certain stage in the Christian life and think that ‘this is it.’ I feel like ISF has excited me to the possibility that in this life it will never reach ‘it.’ We will always be growing and changing and learning. This is exciting to me! (on some days exciting and others fairly daunting). It’s encouraging to know that periods of desolation (felt absence of God) are times when we are being invited to journey deeper into our souls to ultimately experience more of Christ in our lives. I think often within Christian communities if this time of desolation is described the response is to look for hidden sin in ones life. Or, these periods of desolation are ignored and the Christian becomes compliant with their life. Stagnant. Never growing or changing. Not experiencing the real transforming power of Christ in their life. It saddens me and I desire to get into peoples lives and make them discontent with the life they are experiencing. But, I want to figure out how to experience this power of transformation in my life as well!
Coe has discussed parenting a lot. Shame parenting as one where the child felt loved, but not known while the guilt parenting is a bit more harsh and causes the child to go into hiding because they don’t want to be found out. In each of these parenting styles the child holes up and carves out deep spaces within the hidden heart. My parents fell into the category of shame parenting. I felt completely loved, but really unknown. Throughout this semester in discussions with roommates and classmates I remembered different circumstances in my childhood where I kept things from my parents. I didn’t share with my parents because I knew I would disappoint them. I have begun to realize how this has created within me this habituation to not share with others things that are going on in my life. The entire concept of sin structures and habituated sin in ones life is quite true. I have realized I cannot fight this on my own. I cannot simply will myself to change (and sometimes I don’t even want to change because life is easier to me this way). I need Christ’s power to break this sin structure and help me reorder it. I have to open up this part of my life and allow transformation to take place. I feel like all we learn just drives us back to the necessity of Christ and the cross in our lives. This goes back to the exciting part that I was discussing before concerning living in dependency upon Christ every day of our lives. We never arrive, but are able to experience God more and more in all areas of our life.
Sometimes all of this is completely overwhelming. I look at my life and begin to see how desperately messed up I am and how desperately messed up others are around me. I wonder how any of us can ever have any sort of healthy relationship. I wonder where I should even begin. But, then I stop and realize that I just wondered where I should start. It’s completely engrained in me that I need to do things. That I need to change myself. If there is a problem I did something wrong. Throughout this semester I have become more aware of this huge tendency in my life to rely upon my own abilities to change myself. While this can change my behavior, my heart will not be changed. And without heart transformation nothing of worth or eternal significance will be changed. It’s like cleaning the outside of the cup when the inside is what’s dirty. I need to be able to sit amidst my crap and not attempt to remove it myself. In class Coe brought up the example of sitting amongst the weeds with the Gardner. This has been a beautiful illustration in my mind of how I need to just learn to sit with the Gardner and trust that the Gardner will know what to address first (if anything). So, while the weeds can seem completely overwhelming, the Gardner has a vision for the future of the garden. He knows what needs to be addressed first. I just need to sit and trust. I desire to be ‘willing’ and open to God in my life. I often tend to be ‘willfull’ and attempt to control the future. I have noted this tendency in my life. If I know a certain situation will be uncomfortable I avoid it. But, this doesn’t mean I have grown in this area. It just means I have effectively removed myself from circumstances where this could happen. While it is sometimes important and necessary to implement this type of behavior change (removing self from the situation) this shouldn’t be confused with true transformation. I also can just completely give up and fall into the ‘will-less’ category. Sort of despairing of any true change in life. I want to reside in the ‘willing’ category. Open to God and what he desires in life. It’s a life of peace and full trust. There is much anxiety in my life now and this anxiety leads me to be aware of lack of trust of God in my life. If I completely trusted God I would have no need to be anxious.
Throughout this semester one of the greatest things which has penetrated my heart and changed my concept of Christianity has been the emphasis upon the relational aspect of original sin. I suppose I have been taught this before, but it hasn’t impacted me as much as this past semester. The idea that God designed us for relation with him, and this is the fundamental pathology for sin in our lives. We are born into spiritual death because of the lack of relationship to God. We have this deep relational need that we attempt to fill with other things. The entire problem of original sin is relational. It’s not some legal pardoning that was offered to us; but it was relational reconciliation. The relational hole makes sense of why a person, Jesus Christ, was needed to pay the cost. Everything has a relational component. It’s amazing! We were created to be known and loved and we seek that from so many things but God. How different our lives would be if we could understand this love fully!? It has moved me to be thankful for the cross and for God’s intended purpose for our lives. Instead of seeing God as a being requiring our service, I can see him as a loving Father offering a profound relationship.
This semester has been a complete muddle of feeling like a neurotic piece of crap, but also deep feelings of gratitude and excitement for the life God offers in Christ. It’s a balance between these two and one which we don’t have to figure out on our own.

psalm 67.

As identified by the introduction Psalm 67 is directed toward the choir director and specifically with the accompaniment of stringed instruments. This psalm can be seen as a hymn of thanksgiving depending upon the understanding of verse 6. If verse six is understood as being in past tense, “The earth yields its crops,” then this could be viewed as a psalm of thanksgiving to be sung after a full harvest. However, many of the word tenses remain in the future tense, thus suggesting of something yet to be attained. Various translations of verse 6 maintain the idea of something yet to occur by the inclusion of ‘then’ prior to ‘the earth yields its harvests.’ This is contrasted to the NASB which states, “The earth has yielded its produce” which suggests a harvest of plenty has already been obtained. If the harvest is understood as already occurring, then this song could be viewed as a song of thanksgiving sung after a plentiful harvest. However, if it’s not the past tense then perhaps this psalm is communicating a different idea. The Hebrew verb here is in the past tense and thus best translated as the NASB: “has yielded her increase.” However, within the context of the entire passage various scholars understand this to also be viewed as a future event.1 Therefore this psalm can be seen as a community hymn of praise as it calls the Israelites to praise their God (Ps. 67:1), follows with description of certain praiseworthy attributes of God, (Ps. 67:1-2, 4, 5), and ends with a recapitulation of praise (Ps. 67:6-7). This Psalm reflects upon a promise given to the Israelites in Leviticus 26:3-4: “If you walk in my statutes and are sure to obey my commandments, I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit.” While this Psalm isn’t expressing thanksgiving for a specific Harvest, it is a prayer to invoke remembrance to the promise that God will bless the peoples as they obey His commands.
The theme which is repeated throughout the passage is that all the peoples of the earth would praise God and ‘be glad and sing for joy.’ The word ‘nations’ (vs. 2, 4 NIV) refers directly to people, but other times in the passage the psalmist uses personification of the earth to underscore the same message for God’s name to be feared. In verse 2, and again in 7, the psalmist expresses a desire for the earth to know God’s ways and ‘the ends of the earth will fear him.’ The psalmist employs repetition to powerfully and poetically state his desire for God’s name to be made known throughout the entire world.
The Psalm can be split into five different parts which ultimately mirror each other portraying the chiastic form of ABCB’A’. The first and last sections of the chiastic structure contain a prayer for God’s blessing and then a statement of the effects of this prayer upon the earth. The first section, A, is a couplet and begins with a prayer, “May God be gracious to us and bless us,” which results in the effect, “that your ways may be known on earth.” Section A’ is a triplet with the outer lines describing the effect, “all the ends of the earth will fear him,” while the central line is the cry for God’s blessing.2 Section B and B’ are synonymous, “May the peoples praise you, O God; may all the peoples praise you,” and are sometimes seen as the refrain of the hymn. This couplet contains supporting parallelism as the word, ‘all’ is added for emphasis in the second line of the refrain. It amplifies and intensifies the idea of all nations and peoples praising God. It also strengthens the idea God is worthy of praise. Within the Hebrew text the repetition is even more evident: “Mlk Myme Kwdwy Myhal Myme Kwdwy” (67:3).3 It’s not satisfactory that a few people praise God, but the prayer expresses desire for all peoples to the ends of the earth would fear Him. Different terms used in different sections of this psalm enhance the chiastic structure. Elohim is not used in part C, but is found in the surrounding stanzas ABB’A’. Similarly, “earth” is found in C, but not in the surrounding stanzas.1
The idea of different people groups or nations is expressed in two different ways in this passage. The first is the Hebrew word, “’am,” translated as peoples within most texts. The second is the term “leh-ome' translated as ‘nation.’ The interchange of these words enhance the chiastic structure as “’am” appears within the refrain of the psalm (vs. 3, 5) and “leh-ome’” is used once in the opening and twice in between “’am.” Thus, two different words with similar meaning are used seven different times throughout the text. This magnifies the repletion found in verse 3 and 5. But also stresses the importance of all peoples in the earth be included within this prayer. It’s not simply a prayer for the chosen people of Israel, but a missional prayer for nations surrounding the Israelites.

IV. Historical and Cultural Settings of Passage

It is uncertain when this psalm was written or used. Some advocate that it was used during a harvest festival to offer thanks for God’s provision. Within ancient times the result of a harvest was indication of the approval or anger of the gods. A good harvest would be a good omen, while a poor harvest would often point to a sin within the community. Throughout the Old Testament God reaffirms this idea of obedience to result in blessing, while disobedience equals a curse. Deuteronomy 28:1-4 outlines this ideology:
“If you fully obey the LORD your God and carefully follow all his commands I give you today, the LORD your God will set you high above all the nations on earth. All these blessings will come upon you and accompany you if you obey the LORD your God: You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock—the calves of your herds and the lambs of your flocks.”
It was understood that a plentiful harvest would be seen as a favor or approval by a god and because other nations knew the Israelites worshiped Yahweh they would see a plentiful harvest as evidence of his favor.

V. Original Audience of Passage

The introduction states this psalm, or song, is for the choir director with use of stringed instruments. Fifty-five of the psalms are addressed to the choirmaster as is Hab. 3:19.4 This means that the psalm was meant, or created, for use by the choirmaster or chief musician. Usually not implying the choirmaster had written the piece, but he was the one to develop the piece musically and direct the performance.5

VI. Original Purpose/Function of Passage

Anderson suggests this hymn could have been sung by the whole community at the end of the agriculture year during the Harvest Festival6. But this remains in question because one would assume thanks to be given to what was received and yet the text ends with, “May God bless us,” as if in anticipation of blessings to come. But perhaps thanks is not only given to what was harvested, but for the upcoming year. The harvest does not seem to be emphasized much within this passage as the idea of the harvest is only found within verse 6 of the text. The harvest seems to simply be a means in which God’s blessing is tangibly understood by the Israelite people. In Leviticus 26:3-4 the Lord is giving commandments to the Israelite peoples who have just been freed from slavery in Egypt. The Lord states, “If you walk in my statutes and are sure to obey my commandments, I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit” (Leviticus 26:3-4). Therefore if the Israelites keep the commands then God will provide rain resulting in a fruitful harvest. In Numbers 6:24-25 the Lord addresses Aaron and the priesthood as they are representations of God’s character. “Speak to Aaron and to his sons, saying, ‘Thus you shall bless the sons of Israel. You shall say to them: The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up his countenance on you, and give you peace.’ So they shall invoke My name on the sons of Israel, and I then will bless them” (Numbers 6:23-27). This Psalm exemplifies how the Israelites viewed themselves as the agent for God’s name to be known throughout all peoples just as the priests were to call upon the name of the Lord invoking divine blessing upon the Israelite people. This psalm caused the Israelite people to remember they were blessed by God so his name would be known. It reminds the Israelites they are to be a light to the world. Just as Abraham was chosen by God to be blessed, so were his descendants. In Genesis 12:2-3 God tells Abraham: “And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one curses you I will curse. And in you all the families of the earth will be blessed.” This psalm identifies that the descendents of Abraham are to be the ones in which God’s blessing will extend to other nations.

VII. Main Points of Passage

This passage exemplifies a hymn of praise to God, but also supplication. It’s a prayer which ascribes different attributes to God such as graciousness and justice, but the ultimate purpose of this prayer is for these attributes to be known throughout all nations and ‘the ends of the earth would fear him’ (Ps. 67:7). The phrase, “May the peoples praise you, o God; May all the peoples praise you,” is repeated within the seven verses. The ‘us’ within the first two lines refers directly to God’s chosen people the Israelites. The psalmist is asking God to be gracious and to bless them. This request for blessing can be seen as the cause, while the effect outlined in verse 2 is the emphasis of the psalmist, “That your way may be known on the earth, your salvation among all nations.” The psalmist isn’t as concerned with the blessings received from God, but that all peoples would fear him. A tangible way people understood blessing in those times were evidenced by the harvest. Therefore the psalmist states, “Then the land will yield its harvest” understood in the future tense because an abundant crop is evidence of God’s favor and blessing. But this blessing will not simply be for the enjoyment of the chosen people, but as the opportunity for other nations to recognize the gracious and just God in which the Israelites worship. The emphasis is not upon the harvest, but upon God’s salvation being known throughout the world.

VIII. Sources

Anderson. The New Century Bible Commentary: Psalms (1-72)
International Standard Bible Encyclopedia. (Article: Curse). www.bible-history.com.
www.netbible.com. (Psalm 67), different translations.
Lund, Nils. Chiasmus In the New Testament: A Study in the Form and Function of Chiastic Structures


IX. Application

Blessed to be a blessing is the take away message of this passage. The promise God makes with Abraham as outlined in Genesis 12:3, “and in you all the families of the earth will be blessed,” expresses how God’s name will spread throughout all peoples. This psalm indicates how the blessings the Israelites may receive, which in those times were often identified through plentiful harvests, were not simply for their enjoyment but were to be a source which caused “all the peoples” to praise God. This prayer asked that because of the blessings which God bestowed upon them other nations would ultimately fear God or give God due reverence. In the same way those who have been grafted into the covenant given to Abraham (Romans 4) should see the blessings bestowed upon them as a means to bless and make God’s name and salvation known throughout the earth. The Abrahamic Covenant is the beginning of God’s plan for salvation throughout all peoples. He chooses to bless people so they will be a blessing to others. Abraham was blessed with a son and many other descendents chosen by God to fulfill his plan. It wasn’t because of anything Abraham had done to earn God’s blessing. God’s blessing was simply a means to make his name known. He blesses the nation of Israel so others would identify the goodness of the god the Israelites worshipped. Our prayers should not simply seek blessings from God for our own enjoyment, but our desire should stem from a desire to see all peoples come to fear God. This psalm reveals to us how we should see the blessings in our life.

biblical foundation of discipleship

I. Lines are drawn in the church. It’s apparent even when a simple question regarding the religion to which one adheres. Those that are deemed “Committed Christians” may be more prone to state their religious affiliation as being “A Follower of Jesus.” While others who are not as committed may refer to themselves as “Christian.” America is a “Christian” country, but in actuality this is not a true assessment of the majority of Americans belief. This idea illustrates the “Disciples are Committed Believers” model of discipleship, which has been my experience growing up in the church. Individuals extremely dedicated to serving God are true disciples, while others who simply fill a seat on a given Sunday are not considered dedicated or true disciples. While this was never blatantly preached from the pulpit it was definitely felt. Much was required from those who were known to be the committed Christian, while those that simply filled the pews were rarely urged to step out of their comfort zone. Those that showed interest were given places of leadership and additional training, while those that
I became aware this was my view of discipleship when I was introduced to a different model in the summer of 2004. This was prior to being sent to Ukraine with four other twenty-somethings to run English camps. I was sitting in a session led by a missionary of the organization. He had a few individuals stand along an imaginary line in front of everyone. In the middle was a cross which signified the point of conversion. The far right was a mature Christian, and the far left was an extreme pagan. He spoke of our time throughout the summer we would encounter different individuals at various places along this spectrum. Some individuals may move from the left side of unbelieving to the point of conversion. However, that movement isn’t any more important than someone on the right side, who already believes, moving a bit further towards being a mature Christian. He spoke of how our interactions with different people would cause a movement on this scale. We shouldn’t simply focus upon the conversion point, but invest in those that desire to grow in their maturity in Christ as well. This was a different perspective for me at that point in my life. It looked more like the model of “Disciples are Converts who Are in the Process of Discipleship.” This has shaped my concept of missions in an extraordinary way. This marked a turning point in my understanding of evangelism, missions, and ultimately my life. Prior to this I had viewed sharing the gospel verbally with an individual as extremely important, but since this point I have seen how my life is an example to those I encounter. I was to love, encourage, and interact with the church leaders in Ukraine just as much as the unbelievers I would meet.
II. In the first century a variety of discipleship relationships existed. Jesus worked within the cultural framework he lived as discipleship was not a new concept. It wasn’t uncommon for a teacher or master in some area to have a group of followers gather around them physically in hopes of learning the specific teachings the master offered. The discipleship relationships within the nation of Israel were all developed as a means to direct individuals to a closer walk with God (61). The discipleship relationships within Israel during the Old Testament were found among the prophets, priests and scribes. These relationships held three common characteristics of some aspect of service, being chosen of by God, and these human discipleship relationships emerged during crisis periods of Israel’s history. These were the type of discipleship relationships the Israelite person was aware. John the Baptist signified a discipleship type relationship with his followers as individuals gathered around him to learn from him. Discipleship relationships can also be found in the Greco-Roman world during the first century. The word in Greek, mathetes, was used to refer to a pupil, a disciple and or a learner (72). A learner simply attached himself to a great teacher and learned a specific subject or skill. A disciple or adherent applied himself to an entire way of life which could ultimately change the entire outlook upon life (75). The master is examined to determine the type of discipleship relationship. Disciples existed of a great teacher, or a great religious leader, or those persons whom imitation of their conduct in life is worthy. Jesus embodied each of these characteristics. He wasn’t merely just an intelligent religious figure who could explain parts of the Torah more clearly. He also wasn’t merely one whom people should imitate in behavior, nor was he just a great teacher. Jesus was all of these things and to follow him completely a commitment must be made to each of these characteristics: His teaching, his interpretation of the Torah, and his behavior. This results in a complete life-change with an extreme reordering of priorities and ultimately the acquirement of new worldview. Discipleship was defined by the master. Jesus was not merely a religious figure, but the Son of God. He taught with authority unlike the mere teachers of the law (Mt 7:28-29). Jesus words were the very words of God and thus had ultimate authority in every aspect of an individual’s life.
The call to discipleship was the call to bear ones cross and count the cost of deciding to believe and following the ways of Jesus. One must truly believe Jesus and this belief would be marked by abiding in what he said, loving others who believe, and bearing fruit (134). Key aspects of Jesus discipleship are his teachings. When his teachings are obeyed one is released from their bondage to sin (Jn 8:31-32). Not only should his disciples know (and abide) in his teachings, but they should be obeyed. Prayer is also a key component as it is a way to maintain communication with Jesus once he left earth (138). The Great Commission is a call to make disciples of unbelievers through teaching them Jesus’ teachings, and calling them to obey the teachings of Jesus, and be obedient to Jesus who is accessible through the gift of the Holy Spirit (Matthew 28:18-20). It is not necessary to make disciples of those who are already believers. Once one believes in Jesus they are his disciple, and thus discipleship simply becomes a matter of growth.
III. While obvious continuity exists between the gospel accounts subtle differences arise which draw attention to different components of being a disciple and discipleship. The disciples are real and a process of growth is clearly seen in Matthew’s account. In Mark’s account the reader places views Jesus from the perspective of the Twelve as they watch in awe as Jesus perform miracles, stumble through understanding the teachings of Jesus, and ultimately as they watch in confusion as Jesus faces death. In Luke’s account the concept of “The Way” first emerges. This emphasis leads to an understanding of the cost of becoming a disciple of Jesus as Luke depicts Jesus’ teachings of bearing ones cross, hating family, and leaving every possession. The gospel of Luke reminds us that various components of this life can take the place in our life that belongs solely to Jesus. While some of these things are good (family, education), they shouldn’t take the place of Jesus in our life. John examines the important role of belief at the core of discipleship. He also gives us ways to sift out true believers from false believers. It’s not enough to know and see something is true of Jesus teachings. An additional step needs to be taken in belief. Many crowds saw Jesus perform miracles and believed him, and yet Jesus did not give himself to them (John 2:23-25) because they had a false understanding of him. This is a challenge to seek and know Jesus for who he truly he is and what he truly did, and not what we think he did or who we think he should be.
I feel like I often fall into understanding Jesus from what others tell me, or what I perceive from others around me. I have expectations for who Jesus is and what he should be in my life. However, this means I do not rely upon the Spirit’s work in my life to reveal himself to me. I begin to depend upon what others of told me and my own understanding of Scripture instead of letting the Spirit work in my life to reveal what Jesus desires. Instead of allowing space for my own experiences there is pressure to experience the same things others have. I see what is happening with others and I attempt to cultivate this in my own life and heart instead of allowing the one who created me to have a unique relationship with me.
IV. Pentecost marked a beginning of a new type of discipleship as seen in the writings of Luke. In Acts the word ‘disciple’ refers to the community of those who believe in Jesus (256). The church becomes a gathering of disciples or believers (257). The same term is used in Acts to refer to the believers and thus continuity exists between Jesus’ earthly ministry, as depicted in the gospels, and the Church. The core of Jesus’ form of discipleship remains the same, however, as discipleship differs in function after the resurrection of Jesus. In Acts, Believers in Jesus are pulled into a community which has definite responsibilities, expectations, and privileges for those who adhere to the faith (271). Prior to his death and resurrection Jesus gave a few directions for a time when he would no longer be present physically on earth. Jesus exhorted his teachings to be followed, that the Believers be unified through the Spirit, and the Believers would be a witness of Jesus, and that Believers would wait in anticipation for his return (261). The word, ‘disciple,’ conjured up conceptions of following after a master and in this case, Jesus. In the early days of the Church this was an important factor which provided identity to the new community of Believers. The directions Jesus gave to his disciples are expressed verbally by Jesus in the Gospels, and then are carried out by the Apostles in the book of Acts, and shown in the early community in the Epistles.
Certain teachings of Jesus were directed specifically towards the Apostles and the role they played in the early Church. However, certain teachings in the gospels apply to all Believers today. It is still important to note Jesus taught within a specific time and place. Universal truths are gleaned from what he taught, but were expressed within a unique culture.
Unlike the Gospels and the book of Acts, the word “disciple” does not occur consistently. However, the expression and idea of discipleship is woven throughout the Epistles. The master of the disciples, Jesus, was no longer physically present. How does one be a disciple of a person who can no longer be seen? The Epistles help answer this question as the early Church works out how to live and associate now that they are brothers and sisters of a new family. What does discipleship look like today? In a few ways drastically different then what is depicted in the Gospels. However, much of the discussion on what discipleship looks like today is based upon definition and ones own personal experience. More often then not in the Church today discipleship refers to the relationship amongst Believers and not the relationship between the Master and follower. Today the word ‘discipleship’ conjures up images of how-to books, specific programs, activities and a list of things to check off. But, discipleship is a way of life. It seems the spiritual formation movement is an attempt to move away from this legalistic and institutionalized approach and more towards walking in the ways of Jesus through listening to the Holy Spirit. The spiritual formation program seems to have more of an emphasis upon the individual and the uniqueness of the individual in their relationship with God. While the discipleship movement of the last century may have been an attempt to secure the same result (following Jesus), the spiritual formation is a new movement which has reemerged to address a deep craving and need within the Church. In both discipleship and spiritual formation the goal is sanctification. The goal is to grow more and more in the image of Christ and the ways that God originally intended us to live and relate to himself and others.
V. Expectations are powerful. Assumptions are closely followed by disappointment. We need to have the right expectations and assumptions of discipleship, or disappointment and disenchantment will ensue. A firm understanding of discipleship as Jesus designed is of utmost importance for those in positions of leadership in the Church. Discipleship in the Church today has been construed to be more of a relationship between other disciples rather than a relationship with the master, Jesus. While relationship with other believers is important, ultimately the goal of discipleship is to follow in the ways of Jesus. The uniqueness of the individual is lost as certain programs become institutionalized which bring with them expected results from the completion of checklists. Individuals believe a specific outcome will occur if all these steps are followed (340). Discipleship is not something to be completed, but it’s an ongoing process. It shouldn’t be deconstructed into a checklist of sorts, but it should be a development of a way of thinking, or an attitude for all of life. It’s not just doing good things or being the right person. It is about following Jesus and living life the way that he would and did.
The challenge for those in ministry today is to creatively realign the Church’s conception of discipleship. My limited experience causes me to think quite a few individuals in the western Church are looking for a quick fix or a controllable program to employ with hopes of easily and efficiently gaining spiritually maturity. Instead of relying upon the Spirit of God which resides within all Believers, the Christian is looking for humanly developed methods to follow. A person is not following the Spirit residing within him, but following an idea. Discipleship is following a real person and first and foremost we are disciples of Jesus. At least this is what I have gleaned from reading the book, Following the Master. Discipleship shouldn’t be packaged as leadership training as discipleship is for all who adhere to the teachings of Jesus and not just leaders within the Church. It is important to emphasis each individuals ability to follow Jesus through the power of the Holy Spirit within the community of Believers. We should view each day of our life as a chance to follow Jesus and realize we are his disciples and are in a discipleship relationship with him.

toward a personal discipleship w/ jesus.

Negative criticism is easier to accumulate than positive. Tearing down what Hull attempts to communicate in his book, “The Complete Book of Discipleship,” comes with greater ease than slowly sorting out beneficial information. Beneficial information is also relative to the intended audience. As students in a seminary our class is quite interested in sound Biblical evidence as to the origins of discipleship, etc. This is definitely important and should be a concern of all Christians. However, if the text is filled completely with different Biblical references I feel the reader may just become frustrated and overwhelmed. Hull used biblical references but not overwhelmingly. This is a commentary upon the nature of the Church today. I feel people would rather pick up any other book to tell them how to live then to just pick up the Bible. Even as I read the first chapter of Hull’s book I found myself skimming over the numerous references. I just wanted to grab the meat of what he was saying and placed my trust in Hull to interpret the scriptures he quoted correctly. I merely wanted to understand his point. If my reading habits are similar to others it seems rooting concepts of discipleship and formation in Scriptures is a difficult task to accomplish without loosing the interest of the audience. The intended audience is directed toward those in ministry who want to trust the information Hull is providing is Biblical. They desire answers to their problems to be found within the book. It seems to me that they are less interested in rooting the terminology within the Scriptures. We have become a people who are quick to look for answers from any place but our knees. But I digress further from the main question at hand. While lacking the fullness found within Wilkins, “Following the Master,” Hull does use some scripture reference to support his points but rather sporadically and superficially. He often references popular verses such as Matthew 4:19 without quantifying them contextually (Hull 43). One of the redeeming qualities of the first chapter is the list he provides at the end concerning, “Characteristics of Disciples” and “Competencies of Disciples.” This list doesn’t identify the goals of discipleship, but the means. What will be true of a disciple. He titles this section, “The Kind of Person the Gospel Can Create.” I think this should be titled, “The Kind of Person the Gospel WILL (has the power to) Create.” For it is God that is working within the person and nothing of their own effort.
“Does the gospel we preach produce disciples or does it produce consumers of religious goods and services?” (Hull 44). This question seemed quite convicting to me. I think everyone in ministry hopes disciples are being produced and the underlying fear is that more consumer Christians will arise. Prior to this statement Hull comments: “We’ve made the test for salvation doctrinal rather than behavioral, ritualizing it with walking the aisle, praying to receive Christ, or signing a doctrinal statement” (Hull 43). Hull asserts that Christians have made it too easy to “get into the life.” But from my limited experience it seems that the emphasis from the pulpit has been too much upon behavior and not much about the heart. In my understanding it’s not merely the behavior that needs to be modified, but the heart needs to be transformed as it is ultimate source of sin. “The evidence of salvation is living a life of transformation” (Hull 44). But what is transformation and how is one transformed? Hull perhaps is scratching the surface of a problem, but doesn’t dig too deeply. I feel as if I am in the midst of a community which recognizes that transformation is key. But, perhaps other areas within the body have not yet recognized this and base their view of change upon behavioral changes. Hull wavers between these two camps without making a sound argument for either side. I couldn’t determine his position upon this.
Chapter 2 is a brief overview of the origins of discipleship. Wilkins book, “Following the Master,” is definitely more complete in this regard. However, at the end of this chapter 5 different points (page 68) are enumerated. Hull asks the question: “Is this kind of discipleship common today?” He makes an observation that as Christians we often avoid submitting to others who teach us how to follow Jesus (69). Without submitting to others Hull asserts that we’ll be left unable to reach others. Hull’s entire argument here frustrates me. Hull pinpoints the problem to disciple-making becoming optional. But, disciple-making cannot be optional because those that have professed themselves as Christ followers ARE disciples. It seems that Hull means to assert growth or transformation has becoming optional. Perhaps I simply have difficulty with the terminology of “disciple-making” as this seems to infer we have some influence upon the ‘making’ of someone.
This is my first semester in ISF and have not been exposed to the other classes which study various spiritual formation movements in history. I thoroughly enjoyed this chapter. I have not been exposed to much Church history and so the broad overview piqued my interest in the subject. I was encouraged by the section describing the Benedictine monks and how they sought to meld together the secular and spiritual into one life. Each movement focused upon something different, however each movement emphasized the foundation to imitating Christ involves a something deeper and a cultivation of inner strength (88). I was encouraged as Hull stressed the importance of depth before strategy. This chapter is of great importance in this type of book. Discipleship isn’t something new which we have just recently stumbled across as a church community. Many saints have gone before us and we should learn from their mistakes and successes. Those that pick up this book are looking for some quick answers. I feel like this chapter can slow us down and cause us to look at the big picture and redirect us to realizing that discipleship/growth isn’t merely about numbers, but it’s about depth.
The distinguishing marks of a disciple as outlined by Hull include imitating Christ, a call to discipleship, and the six-fold definition of discipleship. While in class Hull was slightly criticized for his emphasis upon imitating others as they imitate Christ, this seems to have the ability to be a powerful influence upon individuals lives. I think Hull could have expanded and clarified his idea here a bit more. In my understanding, Hull is attempting to assert that other Christ followers ‘flesh out Jesus.’ We can see and feel Christ in the actions and words of others. I have experienced this in my own life when I have been so distraught that a time of solitude/silence could be nearly dangerous as I could get lost in despair. Instead what I needed was someone to come alongside me and remind me of truth and pray for me. This encourages me and allows me to see Christ more clearly in my life. Perhaps this is not what Hull is attempting to assert here. In any event, Hull needs to clarify that imitating others as they imitate Christ is not the goal of discipleship, but only a means to an end of becoming more like Christ. Hull makes a pertinent statement on pages 116: “This spiritual formation should be the church’s primary and exclusive work.” I wholeheartedly agree and wonder how many local churches in the evangelical community would disagree that our ultimate goal should be to create individuals who are following Christ. I think an individual has picked up this book because they seek to create this within their ministry. The ultimate question is how this type of work can be measured. How does one know if they are developing ministries which are fulfilling this ultimate goal? What does a ministry that seeks to fulfill this goal look like? I think this is my ultimate frustration within ministry and it’s not really addressed but only exacerbated.
Hull also addresses the call of discipleship within this chapter. While I don’t agree with what is mentioned at the top of page 117 (if one doesn’t feel an urge to follow Jesus then God isn’t at work within), I feel as if overall his emphasis on other facets of discipleship are encouraging. His emphasis upon discipleship as a call to life is especially encouraging. His quote from George MacDonald on page 117 was challenging, “It is simply absurd to say you believe, or even want to believe in him, if you do not do anything he tells you.” These are good assertions and sit well with me because I have grown up in a church which asserted similar things. However, as I let these words sink in I began to see how much weight or guilt can accrue through following these guidelines and especially when combined with the statement, “if you don’t feel an urge to follow and become like Jesus, God isn’t at work in you.” There isn’t any room for error or questioning. Much emphasis is placed upon the importance of transforming and living the life you are called to, but no explanation is given on how to live this life. If you question if you are even called to this and if that urge within you even exists you could begin to question your salvation. Hull also uses Luke 9:23-25 as an example of a call to discipleship which is a call to life. However, this dissertation is directed towards the crowd which means it was a call to salvation as asserted within Wilkins, “Following the Master.” I don’t mean to be incredibly critical of Hull. When I first read his work I nodded my head in agreement to much of what he communicated with the reader. However, as I began to sit with this assertions along with what I am attempting to ‘unlearn’ in my heart through the ISF program, I realized how little freedom is given within Hull’s statements. Anyone who has picked up this book is probably having some sort of ‘urge’ to follow Jesus. We don’t need another talk on laying down our life, but we need instructions and encouragement as we attempt this feat. Recognizing God’s voice is important and no one is helping individuals discern the Spirit within them.
The six-fold path he discusses gives a picture of what is expected of the transformed life. It begins to give a bit of that substance to that call to life he mentioned earlier. This list could be used as a gauge to assess a ministry within the church. You could ask which of these six points this specific ministry is attempting to strengthen. This could be of great help as church leadership determines what ministry (and how the ministry) should be emphasized within the church. The point which struck me as reading was the, “Love as Jesus Loved.” This is an area which I feel like God is working on within me (and will continue to deepen throughout my life). But this is an area which definitely cannot be exercised on your own. You cannot will yourself to love as Jesus loved. You must have an experience and deep understanding of the unconditional love offered through Jesus so you are free to love others as Jesus loved them. Hull states, “Christ loved other until they knew that he loved them—until they actually experienced his love” (140). I am pretty terrible at loving this consistently. If someone rejects me in the slightest I will flee. I will often hold back simply because if I am not vulnerable then I will not be hurt. However, to love as Christ loved calls us to be vulnerable and to pursue in love through the rejection after rejection. I am so far from this point. However, it is getting easier to understand how receiving love from God would fill me with the ability to love others. However, I am unable to receive God’s love apart from the work of the Spirit in my life. Some of the other points seem much easier to accomplish by ones own efforts. However, receiving love is really not something which can be attained by working hard as it’s more of an act of surrender.
Following the six-point steps in chapter 5 Hull outlines five different components needed to develop a healthy environment for discipleship. I just wanted to comment that I feel like any environment should (and is) used to develop discipleship. It’s more of our reaction to that environment which shapes us. I just think of those that have grown up in completely foreign environments to us here in affluent America. They are just as much as disciples of Jesus (and perhaps even stronger in heart) but have been in a harsh environment full of disgust and hatred toward them. The times which I have grown the most from have not been in these nice and safe environments, but the hurtful and harsh environments. Granted, it took me retreating to a ‘safe-place’ to process the hurt from that harmful environment, but it was because of the harmful environment that I learned these deep truths. Therefore it was difficult for me to continue reading this chapter without this question tainting all of which I read. However, I do understand Hull’s ultimate point that the church community should be one which can be that ‘safe-place’ which I experienced in being able to process things. I have experienced these type of environments. They have always been within a close knit group in the midst of serving. My experience has been in teams engaging in cross-cultural ministry. It’s a group no one can run away from because everyone is forced to interact in some degree. One quickly realizes you cannot hide and thus vulnerability ensues. This is especially true as the team goes through difficult things together which is difficult for others outside the group to relate (even upon arrival home to the states). You are able to trust others within group because you have seen them at their best and worst. However, even within these teams some level of trust needs to be developed amongst the members. At the foundation of all the ingredients listed is love. If the team member feels loved then all the ingredients of trust, submission, grace, humility, and affirmation will necessarily follow. This is a biblical understanding as well. Wilkins asserts this on page 138, “Love is the central theme of the disciple’s life and actions.” This is seen in Matthew 5:43-45 as Jesus asserts that one should love their enemy and pray for those who persecute them. However, Hull doesn’t offer any sort of encouragement to those that find themselves in a community with an extreme lack of trust or significant competition which could lead to one feeling an even greater sense of frustration rather than one of hope in what could come. Communities that exhibit these negative aspects should be encouraged of their opportunity to see Jesus redeem these qualities. Their community can change and the glory will not be of their own efforts, but to the work of Christ in their lives. Hull gives a big picture of a healthy environment; however, I believe this begins ultimately with the individual’s relationship with God. At the foundation of the ISF community is the understanding that all the students within the Spiritual Formation program desire and hunger to know to know God. A mutual commitment and understanding within the community must exist for the healthy environment for discipleship to be fostered. The environment cannot be changed to foster discipleship, but the environment will change as the individual grows in their discipleship to Jesus.
Hull’s goal in chapter 7 is to outline elements needed for spiritual transformation. He does a great job of outlining important components which can cultivate change in the life of the Believer. On page 193 he pulls all of this together as he states, “We interpret events and circumstances in light of Scripture, with insight from the Holy Spirit, and in the context of community.” Hull is hitting upon some important components that I feel have been missing from the Church. For one there is actually mention of the role of the Holy Spirit within the context of life circumstance and situations. It’s not merely a ‘spiritual’ realm of knowledge but real life is connected as well. Hull even explains how we position ourselves to a certain place in life and train ourselves. I agree that we train ourselves to respond in certain ways, but it also must be noted that even past obtaining the right behavioral response the heart must ultimately change for real transformation to take place. It’s not just behavioral change which is necessary as this can be done with behavioral modification or in the flesh. What is needed is openness to the work of the Spirit in ones life. We could simply modify our behavior out of the power of our flesh. Anything apart from Jesus will not produce good fruit (John 15). Hull makes some great points within this chapter, however, it seems dangerous that he continues to assert that discipline will develop good habits which is the end goal. “When we memorize Scripture, for example, we can recall a verse and choose not to sin when faced with a tough battle. We don’t have to think about it; it just comes naturally in the moment. That means the discipline has served us so we can better serve God” (104). I wish that transformation were this easy. I have many different verses memorized but this knowledge has not kept me from sinning. I am definitely aware of the discrepancy of what I am suppose to do and where I am. In “Renovation of the Heart” Willard states, “It is the central point of this book that spiritual transformation only happens as each essential dimension of the human being is transformed to Christlikeness under the direction of a generate will interacting with constant overtures of grace from God. Such transformation is not the result of mere human effort and cannot be accomplished by putting pressure on the will (heart, spirit) alone” (Willard, 42). At Talbot the Spiritual Formation program examines the gap between where we are in relation to God and where we know we should be. Memorizing scripture helps us know where we should be in this process but is incapable of producing change alone and at times leads to a frustration and discouragement of the Believer.
The disciple disciplines themselves and yet still finds themselves in sin. What has gone wrong? All of the ‘putting on’ of good things will not take care of the deeper sin issues going on within the heart. The concept of training should be saturated with emphasis upon obedience in following Jesus throughout ones daily life. Jesus is there in the good and bad. We should experience life as we follow Jesus.

wesley as model of intgration.

Compared to even ten years ago, integration seems to be a buzz word within many evangelical circles. Within Christian communities psychology appears to be more readily accepted now, as compared to a few years ago, and some Christian circles may even suggest psychology offers positive enhancement for the life of an individual. Partial evidence of this shift can be seen by the increase of counseling centers located within Christian communities and mental health services offered (and occasionally required) of Christian workers. While the historically negative stance of psychology within Christian circles may slowly be shifting to more of a neutral stance, or perhaps in some circles to an even slightly positive bent towards psychology, the fact remains that an exact methodology for integrating these two areas has not yet been fully articulated nor understood. As Porter mentions in the article, “Wesleyan Theological Methodology as a Theory of Integration,” the value and importance of integration in evangelicalism is evident, but the methodology to go about this integration of faith and psychology is much less understood. This seems like an important distinction, because instead of having to argue for the value of psychology or theology, the discussion begins at the point of examining how one begins to integrate these two fields of study. This feels like a much different starting point then perhaps a few decades ago would have required.
Porter outlines the Wesleyan quadrilateral theological methodology as a means of integration. The hierarchal system places Scripture as the foundational and authoritative basis, followed by tradition, reason, and finally, experience. While the Wesleyan method is offered as a model for integration of theology and psychology, ultimately it’s a methodology for approaching all of life. As a Christian, one first and foremost approaches life with a “Christian” lens (often an unorganized conglomerate of tradition, experience, Scripture, knowledge). However, as one is continual exposed to different ideologies (in this instance an increase of psychological theory and ideologies through study or experience), there will be a temptation to approach situations in life with a psychological lens. But with the acquisition of this new and developing psychological lens, does this definitely mean the Christian lens is discarded? A tension will begin emerge and swell between a psychological understanding and a “Christian” understanding. Basically one could enter a dichotomized view, to the degree possible, of either completely Christian or purely psychological. Perhaps it’s the messiness of balancing two differing viewpoints that evokes concern within Christian communities. These Christian communities advocate that Scripture holds the ultimate authority and therefore any other lens through which to view life is unnecessary, and therefore wading through messy tensions that emerge are avoidable hassles. But perhaps instead of seeing the world through two distinct lenses (psychological or theological), it can be understood as a completely new and integrated lens being developed.
Personally, the idea of these maturing lenses is an important distinction for me to make. Entering this rigorous graduate program I already feel as if I am being pushed to further develop this psychological lens of which to view life. I feel myself pushing back against diving too deep and too fast into viewing the world through this lens. A part of me fears that through the process of developing this psychological lens, I risk losing other lenses that have been developed to examine and understand the world around me. As mentioned previously, the Wesleyan methodology doesn’t just integrate psychology and theology, but offers the means of which to approach all of life. As a Christian, one could potentially approach life with only the psychological lens. However, it seems they would miss out on some of the richness and fullness that is offered through life in the Spirit. Maintaining only the Christian lens could truncate ones understanding of their experience and thus delude the richness of the Scripture and the life God has created.
Both lenses are needed, but a structure needs to be maintained and understood to sustain order. The Wesleyan model offers this order and structure of authority as a hierarchy of theological sources exists: Scripture, tradition, reason and experience. It seems to me that these four need to be the foundational basis, and psychology needs to be understood and sought after within this construct. The culture of Christianity in America causes me to question the strength of these foundational theological structures amongst the general population of Christians. It seems as if individuals approach other fields of study with a weak foundation of theological understanding, and therefore the lenses of other fields become incredibly developed, focused, and clear, while the lens of understanding God remains unchanged and thus increasingly irrelevant. Instead of approaching all of life as a means to understand and explore the creator God, lives are led in a dichotomized fashion. It is impossible to be merely culturally Christian and utilize this Wesleyan model of integration. This has to be a deeply lived and engrained approach to life. It’s not just theory and way of processing information, but it’s almost offering a way of being and receiving information.

retreat musings.

Retreat is a concept that evokes a variety of emotions within an individual, depending upon the particular season in life they currently find themselves. The concept of retreat can be examined from a variety of angles to give one a fuller glimpse of the role retreat plays in their life. Retreat refers to the amount of time set aside to do something for the sake of the soul that ones ordinary lifestyle doesn’t permit (Dr. Coe). What does this definition imply? What are the important things to know before going on retreat? What are the benefits as well as difficulties with retreat? This paper will explore a few of these different angles of retreat.

Retreat in History

One has no idea what will occur when venturing upon retreat. In actuality, it is God that is bringing you to a realization of your need for retreat and time alone. When individuals are alone, this is often when God will speak. Jacob’s vision at Bethel and his wrestling with an angel both occur when he is alone (Genesis 28:10-17; Genesis 32:22-32). Moses is alone when he approaches the burning bush and when he ascends Mt. Sinai (Exodus 3:1-18; Exodus 22:18-23). Some of these instances are derived out of forced solitude. Jacob’s vision at Bethel exemplifies this reality. He was deprived of his family and had little to hold onto at that moment in life. It was at this time that God approached and initiated something specific with each of these persons. What does this mean as we approach a time of retreat? This should cause a deeper realization that we ourselves cannot cause anything to occur upon retreat. All that can be done on retreat is all that can be done at anytime in life: merely a presentation of ourselves to God for what he would have for us at that time. These examples from the Bible could also prompt us to be open to different instances in life where God could interrupt and make himself known. Jacob wasn’t intentionally fleeing so he could spend time seeking God, he was simply fleeing. But, he responded when the Lord came to him.

Approaching a Time of Retreat

Retreats are periods in life set aside to specifically present oneself to God. Often the desire to retreat emerges from a life circumstance or need that is coming to the surface. This need causes anxiety which evokes within the individual a desire for something specific (a certain question to be answered, or circumstance to be clarified) to happen on retreat. When one approaches a retreat with an extreme expectation or passion for something specific to occur, then discernment of what the Spirit desires could be impaired. This person exhibits what Van Kaam, a Catholic priest, specified as “Willful.” This willfulness within the individual inhibits openness to what God may desire to initiate with them. The Willful person wants answers and wants to make something happen. This extreme focus of the Willful person closes one down to the actual experience because they are searching so strenuously for the answer they desire. The extreme opposite of the Willful individual is that of a Will-less person. This person is already in despair, and thinks nothing will take place on retreat. They don’t want to have expectations because they don’t want to be disappointed. Inside, the Will-less person is despairing. The middle ground here would be to move to “Becoming” or “Being Willing.” Specifically, this means opening to God, and thus reality.



Most individuals seek out a retreat because they have a specific felt need. They are already burned out; a specific life decision is needed and they need an answer. However, habits that were already formed in daily life prior to the retreat will be taken into the retreat experience. Habits of repression and habits of distraction have already developed and will rear their heads during the retreat. Because the answer to their specific question is being frantically sought after, it will be difficult for the individual to quiet themselves and listen to God within that situation. Often when one goes on retreat, this anxiety and franticness to discover an answer has accumulated over such a long period of time, it simply bursts during a time when all other distractions are gone. This is not simply to say that going on retreat because of a specific need is not a good. It is still good to set aside time and seek the Lord, however, one must be aware of what they are bringing with them on retreat. It also cannot be stressed enough how what is going on in life prior to the retreat (certain habits developed, etc) will be present during the time of retreat. Therefore, it is important to ask certain questions prior to venturing upon a retreat. Mainly, does ones daily schedule provide sufficient time with God?

More should be said concerning anxiety. Anxiety is not a sin. Anxiety actually reveals areas in our life that are not at rest. Worry, or continual absorption with specific anxieties, is sin. Fullness of rest will only be experienced as one opens to Spirit and experiences love at the core. God does not experience anxiety, because he knows all will be well. Anxiety often begins to emerge as areas of heart you desire to keep hidden are penetrated. Anxiety is a defense used to keep these deeper parts of your heart from being penetrated.

Autonomy and Attachments

Retreat is a time of solitude. We detach from normal human attachments in order to enable the Spirit to move freely and hopefully we will be open to his truth. The fundamental truth is that we need God at the core of our being as friend and lover. When all other human attachments are stripped away, it becomes easier for this truth to penetrate to the surface. The problem arises as you discover during retreat how little you really depend upon and love God. During a life full of doing and distractions, it becomes easy to bury these deep truths about yourself to a deeper unconscious level. Certain retreats could potentially help you (with the power of the Spirit) discover how full of yourself you still are, despite the new identity at the core. At the core the Believer is filled with the Holy Spirit, however, the habits stemming from autonomy experienced since birth gives root to the deep belief that we can fix ourselves. The temptation on retreat is to attempt to fix oneself in the power of oneself, when all one can do is open to the work of God.

What can be said at this point is that many people live their entire lives without penetrating past these surface level beliefs and understanding about themselves. It is easier to not go deeper, for what if one attempted to go deeper and nothing was found? This is a great unconscious fear, and thus hinders people from opening themselves up to traverse deeper into the reality of their hearts. Often individuals feel a few hints, via longings, that something deeper and more meaningful exists, but they have no idea how to dive any deeper. It’s at this point that individuals begin to fake a meaningful life, and do this so incredibly well they begin to believe it themselves. Longings that urge and beckon them to something greater are repressed. The individual that finds themselves in this position is tempted to live simply a moral life. They forget this life isn’t merely about being good, but ultimately relationship with the living God.

Retreat is a period set aside to allow certain distractions fall away and listen to the work of God. However, when on retreat and areas of sin come to the conscious level, the temptation will be to fix it within ones own power. The most dangerous thing at this point arises from those individuals desiring to derive a “meaningful time” on retreat. These individuals will do anything to conjure up the feelings of “meaningfulness,” and thus will try to undo those areas of sin which have risen to the surface. Instead of opening those areas of sin and darkness to another person (God), the individual shoots up quick confessional prayers to cover and fix themselves. Retreats have the ability to open new horizons to explore and experience ones true self. This is vital, because only the true self can receive God’s love.

Types of Retreat

A variety of types of retreats should be implemented throughout ones life. What is going on prior to retreat should be examined. Different types of retreats will be needed depending upon ones life circumstance and where God has you at for the moment. To explore some of the issues discussed above, a silent retreat may be a good choice. Extended time of silence provides ample opportunity away from distractions to really focus, listen and “let be.” Another type of retreat is the Disinterested Intellectual Retreat. This retreat is designed simply for one to enjoy things for the sake of enjoyment. One could venture on a Petitionary Prayer Retreat. The entire time could be focused on praying for others. A Praise or Adoration Retreat is a time of intentional praise to God. Some individuals may need a Complaint Retreat, where everything bothering one in life is simply laid out before God in a stream of consciousness fashion. This stream of consciousness approach to retreat could help one identify what is going on beneath the surface. For what emerges during this time reveals what is really on heart. Basically, there isn’t one right way to retreat. A variety of forms exist. However, it is important to have a basic understanding of the components of retreat and what issues could arise while one is on retreat.

Conclusion

God desires relationship with us. A retreat is time set aside to do something for the sake of the soul that ones ordinary lifestyle doesn’t permit. At different instances a period of refreshment is needed, and a retreat offers time away from various distractions. God is beckoning us to this place of restoration, if only we would break away from the fears which hold us back from entering these times (Griffin, 2). A great philosopher, Soren Kierkegaard once made the simple and true statement that the “purity of heart is to will one thing.” Through entering retreat, distractions are removed and wrongful attachments arise to the conscious level. As we present all of ourselves (including wrongful attachments) to the Lord, we will experience a radical transformation stemming from the experience of love in our core.