Spiritual Formation and Discipleship

A new book published by James K.A. Smith with a wide range of English-speaking readers in mind. It stresses the importance of worship, and also challenges our understanding of its nature. The book is written in a reasonably understandable language accessible for a broader audience, even though it has references to a rich variety of theological and philosophical literature. Smith builds his narrative on Aristotle's statement that love is the driving force of the world, it is one that attracts and moves us to the Creator (although perhaps Aristotle thought of another creator, Smith sees this phrase in a biblical context). Thus, the book tells about the power of desire, about worship and its place in human life and about spiritual practices (mainly in the sphere of our thinking and daily practices). Smith published a series of books on the theology of public space and the role of worship (for example, "Imagining the Kingdom: How Worship Works", "Desiring the Kingdom: Worship, Worldview and Cultural Formation", or "Awaiting the King: Reforming Public Theology"), and this book plays an important role in this series. Smith considers our cultural and daily activities to be shaped by our practice of worship, and vice versa, our daily practices influence our worship of God. In this regard, Smith pays attention (and expresses personal gratitude) to the ideas of Robert E. Webber (whose book "Worship old and new" is available in Russian translation). The main challenge that Smith challenges with the evangelical Christian reader is the idea that believing and following Christ do not necessarily relate to the knowledge of the Bible and the right doctrines and the acceptance of God's existence by reason alone. As an alternative, he suggests paying attention to the one whom we love, and around which our desires are formed (2). He links the formation of desires with the formation of habits (5-6, 15-16). He also suggests that forming habits is based on the "purpose" of our existence (telos), making Christian worship teleological (10-14). Smith also presents the main challenge of contemporary culture for a Christian-the idolatry. He emphasizes that one can practice "orthodox" theological views, but practice "unorthodox" attachment and desires (23, 29, 61). As an example, we could notice the influence of the consumer philosophy on contemporary Christians. For Smith, the goal of worship is not to "inspire" and inform, but to form certain habits, with attention to the form of worship, and the priority not of one's spontaneity, but of the action of God during our worship experience. As always, Smith presents perfectly interwoven examples from feature films and serials, whether it is Star Wars (176-177, when he talks about hope and love) or the True Detective (105, when he talks about the importance of confession at the service). The weak part of the book is its variety of topics and directions that are covered. Because of this, it is more like a package of ideas associated with worship rather than clear direction of where to move with our practices, so this package still needs to be developed. It is obvious that Webber has a strong thematic influence on the book, that is why Smith's main proposals boil down to strengthening liturgical worship. That should form our habits of listening and loving God. Of course, both authors are accurate that the evangelical tradition often lacks respect for the action of God beyond spontaneity, or rationality, but idealizing the action itself is also a little bit overdone. We can see the other side of the problem practiced in many historical churches. Perhaps the most important topic on which Smith focuses on, and what makes his book involved in aesthetic theology, is the development of the idea of attraction by God, and to God (186). It is also that worship is the formation and teaching of the heart to see and follow God in His beautiful glory. It is the attentiveness to an effective love for God, which should be cultivated and developed in our worship and what makes this book useful and unique for the evangelical context.

The Bible was almost entirely composed by Jewish writers. An examination of its Jewish or Hebraic roots provides considerable fresh insight into the Christian faith and worldview—particularly in respect of covenant, community and creation.

Covenant forms the dominant paradigm governing the biblical worldview. The new covenant inaugurated by the Messiah likewise forms the dominant paradigm governing the New Testament. Each biblical covenant is associated with a community. A “covenant community” who receive a vocation commensurate with the relationship into which they have been brought.

The biblical view of creation ultimately anticipates its global renewal, whereupon heaven is united in harmony with earth, God dwelling amidst his people. En-route to this finality, the biblical worldview incorporates the bondage of creation to the effects of sin and its partners: death, disease and decay. Amidst this corrupted creation, the vocation of the covenant community is to be an incarnate Messenger of Hope. Both recipient and giver of New Life; a sign, symbol and harbinger of creation‟s ultimate, glorious liberation from bondage.

The thesis seeks to express the message of Scripture according to Scripture’s own priorities. It uses biblical rather than philosophical terminology, presenting the Bibles message within the framework of a primarily Hebraic worldview. To aid recognition of vital theological threads woven throughout the biblical narratives, the thesis develops a graphical “panorama” of the biblical narrative.

Significance and Value of Findings

Traditional, post-Enlightenment theologies—i.e. reformed, dogmatic, systematic, critical, non-contextual etc.—having undergirded Western Christendom during the past two centuries, are presently creaking under the strain of post-modern, post-colonial critiques and worldviews. In order for Christian faith and community to flourish within this hostile cultural climate, the challenge of missiological renewal and reformation needs to be embraced, so that Christian theology, missional praxis and culture to flourish in new ways.

Insight into the Jewish roots of Scripture and, in particular, the biblical covenants and the vocational communities of both Israel and the Church, proffers a significant contribution towards such a renewal, potentially rendering a widely appealing paradigm: centering upon God‟s commitment to creation, in partnership with his covenant community; incorporating the combating of evil through pursuit of this-worldly peace, justice and dignity for human beings; lived out amidst the biblical backdrop of an ultimate Judgement and Regeneration.

Within an increasingly agnostic West, a covenant, creation and community centred worldview offers fresh insight and a significant contrast to the individualistic drift of modern, protestant-evangelical culture and praxis, with its dualistic perspective of earth and heaven and concomitant focus upon personal salvation and eternal heavenly “escape‟ from earth‟s “mortal coil.‟

Within the increasingly Christian South—where community-centred readings of Scripture are normative and worldviews are more free of anti-biblical, secular, atheistic and materialistic philosophical presuppositions—burgeoning, missional Christian communities can relate readily to a biblical theology of covenant, creation and community as a vital, educational, theological introduction to the Bible.
Finally, the recognition and incorporation of the Jewish roots of the Christian faith builds a small, but potentially significant, cultural bridge with the Jewish people.

Conclusion

By aiming at a biblical theology based upon an Hebraic worldview centred upon creation, covenant and community, this Thesis seeks to provide an educational resource inviting people to enter into and comprehend the worldview, culture and theology of the Bible, rather than the worldview, culture and theology of the West.

Discipleship is fundamental to developing Christian leaders. A discussion on Christian leadership requires we consider the importance of the church and personal character. Some people might not realize that these two topics correspond with prominent themes in honor-shame cultures; namely, collective identity and a practical approach to ethics. Many Asian religions and philosophies tend to emphasize the importance of community yet veer away from abstract doctrines that do not affect one's daily life. Therefore, this paper considers how honor and shame can and should influence our approach to discipleship and thus Christian leadership in general.

This article provides a case study highlighting the challenges of assimilating Christian praxis into a multicultural context.  Specifically, three issues are raised with regard to conflict resolution in the Chinese church in the North American context but equally relevant in the Chinese Diaspora.  First, this article argues that the hierarchical nature of Confucian culture and its pursuit of harmony in actuality complicates relationship structures, not only creating, but as well inhibiting their resolution.  Second, while Confucian cultures are drawn to Christianity, Confucian cultures also inhibit Christian reconciliation because “face” issues prevent Chinese from confession and subsequent spiritual transformation.  Third, this article suggests that the means of breaking the stranglehold of Confucianism on genuine reconciliation comes about through creating a corporate culture of confession.  More broadly applied, the case study suggests that cultural vestiges more often than not remain significantly entrenched such that one should never assume that even life-long Christians and leaders operate from a Christian worldview.  Worldview transformation must be intentional, communal, and systemic; and where no cultural parallel exists, new rituals must be created.

Inspiring quotes and inspirational stories will always be popular, but they rarely change lives. After reading the quote, hearing the story, and experiencing some feelings, we often go about our business as usual. What we need is a spiritual resource that helps us focus on heart issues, life change, and the rhythm of the Christian life.

This year-long devotional takes 365 questions asked in the New Testament, and shows you how to change your focus, reorder your affections, and reprioritize your loves. It will inspire you to action, not just sweet reflections. It will compel you to love God and others more fervently and selflessly, while weaning your heart off the lies and lures of this world.

The multicultural church matches a need in our society. In the “Foreword” to Manuel Ortiz’s book One New People: Models for Developing a Multiethnic Church, Harvie M. Conn crystallizes this point: "In a day of fear and mistrust the multiethnic (or multicultural) church is a sample of recomposition in Christ. E pluribus unum (“One out of many”) is a visionary slogan in politics; in the multiethnic church it is a response of the Holy Spirit to culture wars. It is well worth more than a quick glance by a fracturedsociety seeking unity in too many superficial solutions, and by a church that often doesn’t realize the treasure it has been given."

The multicultural church prepares us for a picture of eternity. “And they sang a new song: You are worthy to take the scroll and to open its seals, because you were slain,and with your blood you purchased men for God from every tribe and language and people and nation” (Rev.5:9).

Global Christianity is in crisis. Symptoms include decline of the Christian Church in the West, social and personal identity crisis, global environmental crisis, mere cultural Christianity, and a major discipleship gap. The underlying issue is the church’s loss of ancient wisdom about people, the land, and God.

Academic studies of spiritual formation need more networking with studies of church history and theology. Many popular approaches to spiritual disciplines lift practices, counsel, and examples out of church history for contemporary emulation without regard to their development, their historical context, or the meaning they embodied at their origin. Nor do some popular approaches to the disciplines weigh the theological roots or the theological fruits of the disciplines. We need to reconsider some of the plug-and-lay approaches to the disciplines and embed them in deeper, richer considerations of the ways the Spirit has developed them through the historical experiences and concepts of the saints and through the theological language that informs them.

1. INSTRUCTION a. Teaching on the Principle & Task of Discipleship b. Teaching on character and the attitudes of the heart from Scripture (spiritual formation) c. Teaching on our mission, vision, call and purpose from Scripture d. Teaching on spiritual gifts and skills for service e. Teach and practice spiritual parenting or one to one discipleship f. Modeling-Christian life and ministry • I do-You Watch> I do-You Assist> You do-I Assist> You do-I Watch • Model prayer, teaching, ushering, outreach, laying on of hands, visitation etc. 2. CARE a. Small Group Roles-phone minister, letter /email writer, transporter, resource person for food, clothes and other needs, prayer leader, counselor, visitation, treasurer, apprentice b. Every member of the small group takes on a role and ministers it on a weekly basis 3. FELLOWSHIP a. Enjoy the fellowship of the saints b. Love each other and build each other up 4. ACCOUNTABILITY a. One to one and small group. Assign one to one partners. b. Take time to hold each other accountable to spiritual disciplines c. Hold each other accountable to church mission, vision, order, values, purpose & ministry d. Use the Language of Encouragement 5. IMPARTATION (Equipping)

As a pastor developing small group ministry for over twenty years, I have seen groups leave people ruffled but unchanged in their character, obedience, sacrifice and commitment to the kingdom. When examining Christ’s life, we find an incredible, intentional model of how to impact people and the world for the kingdom of God.

If leaders of small groups can learn to lead like Jesus, real transformation can happen in the lives of the believer and the community. The goal of the thesis-project is to develop an online small group leaders’ training that is biblically-based, transformationally-effective, relationally driven and time conscious.

The study investigates the impact of effective discipleship programme in building vibrant and healthy church. Many researchers recognise the influence of effective Discipleship on the total health of any church and the spiritual growth of members into maturity.
The discipleship programmes well instituted in a church have positive effect on the rate of growth in that church. There exist a significance difference between churches headed by leaders who are disciplers and those without disciplers. There is a positive and direct relationship between discipleship programme instituted in the church and the rate of growth observed and experienced.

This thesis investigated the effectiveness of Albert Bandura’s Social Cognitive Theory (SCT) to facilitate an interventional engagement with the Rule of Life model. The project’s research purpose was to increase congruence of professed intention and behavioural engagement in reported practice of self-chosen spiritual disciplines by ministry leaders within New Zealand evangelical churches. The comprehensiveness suggested within the thesis title, “The Effectiveness of a Rule of Life as Growth Processing Framework in the Development of New Zealand Evangelical Church Leaders’ Spiritual Discipline Behaviors” was used to guide the enquiry’s scope, and its analysis of the research hypothesis. The researcher’s subsequent biblical, theological, historical, and applied developmental theory investigations significantly formed the design and delivery twelve-week of the project’s “Shaping Spiritual Practices Program” (SSPP) seminar. Seminar related data, assessment and measurement gathered through pre-posttesting and structured post-seminar interviewing was triangulated; in its reporting significant findings, effectiveness, and implications are summarized under the categorisations of statistically, quantitatively, and qualitatively significant results.

Sumario: Este artículo argumenta la necesidad de ampliar el discipulado cristiano a todas las personas (dentro y fuera de la iglesia), como parte de un proceso continuado de evangelización y formación (discipulado). Su contenido no debe limitarse a temáticas doctrinales sino incluir las herramientas para nombrar y desenmascarar los falsos dioses de la globalización y sus liturgias de persuasión, para las cuales ofrece alternativas bíblicas. Para ello propone un nuevo modelo de misión y un renovado interés en la hermenéutica para poder entender el mundo actual. Dichos avances (misión y hermenéutica) posibilitan la re-imaginación del discipulado, de la evangelización y de la liturgia. Palabras claves: discipulado, catecumenado, misión, globalización, nueva modernidad, mercado global, neoliberalismo, nueva religión sin nombre, liturgia, evangelización, buena nueva. Introducción ¿Cuáles deberían ser las líneas maestras que orienten el discipulado cristiano en este siglo XXI, especialmente en el contexto del sur de Europa? Hay un acuerdo generalizado con respecto a que el mundo ha cambiado radicalmente en estos últimos 40 años, pero no está tan claro cuáles aspectos afectan a la iglesia y a la formación de su liderazgo. Algunos arguyen que el evangelio no ha cambiado y que sigue siendo 'la respuesta' a todos y cada uno de los problemas del ser humano y de la sociedad. Sin embargo, la globalización representa un cambio no solo de cantidad (mayor alcance de los cambios) sino también de calidad (cambios en otras dimensiones y de fondo). ¿Cuál es el alcance de la globalización? Si partimos de la base de que la iglesia es misionera por naturaleza, y que su vocación es contribuir positivamente a la sociedad, siendo ella misma ejemplo (anticipo) del Reino de Dios que apunta a Jesucristo ¿cuál modelo misionero es adecuado para nuestra sociedad del sur de Europa? Por otro lado, en estos últimos 40 años, el mundo evangélico en general ha venido prestando mayor atención al tema del discipulado. Algunos prefieren llamarlo el seguimiento de Jesús. Es el reconocimiento de que llenar los bancos de las iglesias de miembros no es suficiente; el llamado de Jesús es a hacer discípulas y discípulos, personas comprometidas que cada día crecen en su semejanza al Maestro. Desde el ámbito latinoamericano, René Padilla y la Fraternidad Teológica Latinoamericana han venido insistiendo en el tema desde la década de 1980. 1 Pedro Arana solía decir "ser discípulos, hacer discípulos y juntar discípulos." 2 El discipulado es asimismo uno de los énfasis del movimiento de la iglesia misional, fue un tema recurrente en el último Congreso de 1 Véase, entre otros muchos, C. René Padilla, Misión Integral: Ensayos sobre el Reino y la Iglesia (Grand Rapids Mich.: Nueva Creación /W.B. Eerdmands, 1986); C. René Padilla, «La iglesia local, agente de transformación integral», 2003, 1-37, http://ftl-al.org/clade5/docs/consultas_tematicas/La_iglesia_local/La_iglesia_local_-_Padilla.pdf. Ese ha sido también el enfoque del CETI (Centro Estudios Teológicos Interdisciplinarios) Ruth I.

A MTh programme with the focus on building missional leadership capacity has recently been developed at the Faculty of Theology at Stellenbosch University. The programme is a joint effort of the discipline groups of practical theology and
missiology and Ekklesia, an ecumenical centre linked to the Faculty of Theology. The focus of the programme is to serve as a learning community for pastors and congregational leaders who want to build their missional and ministerial leadership
capacity. Research done in congregations of the Partnership for South African Missional Churches (SAPMC) shapes the focus and content of the different modules in this programme. The purpose of the paper is to do a practical theological analysis3
into the background and development of the programme. After giving some insight into the rationale and motivation for starting the programme, the hermeneutical-rhetorical framework of the programme is explained. The paper goes on to give a brief exposition of the content covered in each of the modules, probes into three frames of interpretation pedagogical, theological and strategic) and ends by reflecting on feedback from some of the first students that recently finished the programme.

Constance Pierce received an MFA from the Hoffberger School of Painting, Maryland Institute College of Art in Baltimore, MD, studying with abstract expressionist, Grace Hartigan. Pierce has exhibited in NY, DC, CT, OH, PA, MI, MD, MS, AL, in Europe, and most recently in Japan. Her sketchbooks were twice exhibited at the National Museum of Women in the Arts, Washington, D.C. Her work is in the collection of this museum, as well as the Smithsonian Institution's Archives of American Art (DC), the National Gallery of Art, rare book collection (DC), the Yale Center for British Art, sketchbook archives (CT), the Yale University Haas Special Collection of Book Arts (CT), the National Institutes of Health Collection (DC), the Georgetown University Booth Special Collections (DC), the Baldwin Wallace College Collection (OH), Butler Snow Law Firm (MS), the Henry Luce III Center for the Arts and Religion (DC), and the International Marion Research Institute of Dayton University (OH), as well as the Spike Lee Filmworks headquarters collection (NYC) among others and numerous private collections.

During the past thirty years, a widely recognized evangelical spiritual formation movement has taken shape and gained momentum. Richard Foster's 1978 landmark book, The Celebration of Discipline, is a clear marker of its birth. Foster's work has been followed by other pioneering writings from prolific authors such as Dallas Willard, James Houston and Eugene Peterson. These four writers together have played a principal role in shifting the focus of mainstream evangelical conversation from the traditional (but narrower) category of discipleship to the newer (and broader) category of spiritual formation. Each in their own way, these thinkers-as well as prominent evangelical theologians such as J. I. Packer, Robert Webber, Donald Bloesch, Alister McGrath and Simon Chan-have attempted to articulate evangelical spirituality afresh by providing a deeper biblical foundation, a stronger theological rationale and a wider historical awareness.

This paper is a theological excursion into the subject of corruption in church and society. The paper seeks to show that corruption is not an African problem alone but a universal one and argues that whereas the fight against corruption is the governing mantra of the present federal government in Nigeria, it is likely to be more effective if a multi-pronged approach is adopted rather than focusing on one aspect alone. The paper is divided into four main sections. The first explored the current state of the corruption debate in Nigeria. The second surveyed what others have said about the issue of corruption. The third enquired into the theological ontology of corruption while the fourth concluded with some recommendations for action.

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SKIP DIRECTLY TO MIND OVER MATTER. 
BECOME THE GOD THAT YOU ARE!!!

EUPHORIA, TELEPATHIC MOMENTS, HOMAGE BY NATURE, WEATHER CONTROL AND ALCHEMY / MANIFESTATION ARE NORMAL NOW AND WE'VE ONLY JUST BEGUN.

Clements, John Benham
2012 “Facilitating a Renewal of Discipleship Praxis Amongst Burkinabé
Leaders and Learners.” Fuller Theological Seminary, School of Intercultural Studies. Doctor of Missiology. 187 pp.

“Facilitating a Renewal of Discipleship Praxis Amongst Burkinabé Leaders and Learners” employs the perspective of contextual missiology to address concepts of theological education and discipleship praxis, in the context of Burkina Faso, West Africa, employing a phenomenological research design to determine a qualitative evaluation of Burkinabé leaders’ and learners’ insights, attitudes, perspectives and hopes regarding incumbent forms of theological education and discipleship praxis.

The resulting analysis explores tensions between modern, Western theological education and a derived concept of contextually-appropriate “theological education as discipleship,” which endeavours to bridge between formal and informal education: integrating theology, spirituality and discipleship; embracing the vitality of orality, literacy and vernacular language; aiming at equipping the whole community of Christ to participate in vocational expressions of mission that lead to social and cultural transformation.

This conceptual framework leads to the definition of a practical, relevant and accessible resource, which forms an integral element of a set of recommendations for facilitating the equipping of Burkinabé leaders and learners for a life of scripturally based Christian discipleship. The formulation of such a resource potentially represents a highly relevant response to the dearth of and hunger for biblical discipleship resources, encountered within Burkina Faso—and, potentially beyond, in similar post- colonial contexts.

As an integral element of its proposed methodology and praxis, the research encompasses the missiological debate regarding appropriate intercultural dynamics between Western and non-Western missional practitioners and communities, proposing the concept of “intercultural mutuality” to describe a shared sense of intercultural appreciation and compatibility of gifts, talents, characteristics and culture, rooted in a mutual, vocational commitment to the eternal purpose of God— the Missio Dei.

Keywords: discipleship, praxis, theological education, post-colonial, Burkina, Faso, context, contextuality, contextualisation; contextualization; contextual, missiology, modern, Western, non-Western, informal, orality, literacy, spirituality, biblical, scripture, resource, intercultural, mutuality, Missio Dei.

The concept of missional church represents a confluence of ideas on spirituality, discernment and leadership. The very idea of participating in the missio Dei implies a spiritual journey and underlying spirituality, and discernment is widely described as the "first step in mission." The missional church recognises the importance of leadership to envision, shape, and facilitate missional transformation. This chapter acknowledges the urgency and importance of discourses on spirituality and discernment, because of the context of the church finding itself in a complex world. The church is a complex system and finds itself in a dynamic reality where the dynamism also entails complexity-to the extent that Friedman (Thank you for being late: An optimist's guide to thriving in the age of accelerations. Allen Lane, London, 2016) typifies our age as the "age of accelerations." The research will introduce the idea of missional leadership and its relevance in the light of the renewed attention to concepts of missional church in South Africa, in many other contexts, and in ecumenical organisations. Defining missional leadership as the Spirit-led transformation of people and institutions by means of meaningful relations to participate in God's mission, the chapter will attend to an appropriate understanding of spirituality. This will be against the background of a shift of spiritual formation from knowing and believing, to hungering and thirsting. In the final section, discernment will be described as entering into a trialogue: the discerning interaction between church, culture, and biblical narrative-to seek, discover, understand, and share in what the Holy Spirit is involved in the close-to-the-ground particulars of the church's engagement in, with, against, and for the world.

Fasting may not necessarily produce spiritual leaders but one can observe throughout church history that leaders instrumental in bringing about significant church growth and revival are people who fast. Martin Luther, John Calvin, John Knox, Jonathan Edwards, Charles Finney, Andrew Murray, Martyn Lloyd-Jones, John Wesley, Charles Wesley and George Whitefield all fasted and prayed regularly. Some of the largest contemporary churches with over 10,000 members regularly fast. Conversely, not all the large churches have a fasting and prayer program in place and yet they continue to grow. This thesis will examine if there is a relationship between fasting and church growth.

The Congregation for Clergy promulgated on December 8, 2016 a new Program of Priestly Formation/Ratio Fundamentalis Institutionis Sacerdotalis entitled "The Gift of the Priestly Vocation." While maintaining the division of seminary formation into the human, spiritual, intellectual, and pastoral found in the Post-Synodal Apostolic Exhortation/Pastores Dabo Vobis, the Ratio Fundamentalis distinguishes four pedagogical periods of preparation (propaedeutic, discipleship, configuration, and pastoral) ordered towards the affective maturation and preparation of candidates for priestly ordination. Since "Pastores Dabo Vobis" asserts in §82 that “[e]very aspect of priestly formation can be referred to Mary,” and the Program of Priestly Formation incorporates verbatim this selfsame text (§112), this study seeks to concretely identify Mary’s presence and mission in seminarians’ human, spiritual, intellectual, and pastoral formation during the propaedeutic, discipleship, configuration, and pastoral stages of training.

Mary’s presence and mission involve the Church and all of its members, resulting from the absolute Christian mystery of the Incarnation. As members of the Church through baptism and in formation for the ministerial priesthood of Jesus Christ, Mary’s presence and mission intimately concern and can assist priestly formators, spiritual directors, and seminarians to realize the vision of priestly formation proffered in the Ratio Fundamentalis.