Spiritual Formation

Many have seen Edwards and Finney on opposite sides of a hundred-year war between Calvinistic revival and Arminian revivalism, between divinely initiated revivals and humanly manufactured revival meetings.  No one expresses this viewpoint more strongly than University of Chicago historian William G. McLoughlin when he asserts: "The difference between Edwards and Finney is essentially the difference between the medieval and the modern temper.  One saw God as the center of the universe, the other saw man.  One believed that revivals were 'prayed down' and the other that they were 'worked up.' " However, is this prevailing opinion the best explanation of Edwards and Finney?  The purpose of these two papers will be to explore an alternative hypothesis that there is at least as much convergence in Edwards and Finney's understanding of the divine and human roles in Revival as their is divergence.

Jonathan Edwards’ deeply influenced many of the key leaders of antebellum collegiate education and was central to their attempts to lead students into a thoroughgoing synthesis of the life of the mind and the life of the Spirit. This study argues that Edwards’ emphasis upon the importance of human leadership in both “spiritual awakening” and what would be labeled today as “spiritual formation” helped these colleges foster dynamic spirituality as well as a culture-shaping intellectual and social engagement.

Há muito tempo, seja nos documentos oficiais da Igreja  que nas revistas especializadas, se fala de crise das vocações e, em modo especial, das vocações sacerdotais. Crise que começou de uma forma contundente e inarestável na época do Concílio Vaticano II, época de profundas mudanças não apenas eclesiais, mas também sociais. Estas mudanças se protelaram até os nossos dias, adquirindo uma fisionomia e uma identidade bem precisa.
Hoje em dia fala-se que a Igreja Católica saiu do assim chamado regime de Cristandade, ou seja, daquela época aonde Igreja e Poder politico andavam de braços dados, cujo objetivo muitas vezes explicitado seja por teólogos que por Papas, era moldar a sociedade com um pensamento cristão. Era a época dos Bispos-Condes, dos Papas que abençoavam os imperadores, de uma identificação de poder temporal e poder espiritual, Cidade terrena e Cidade celeste. O tempo foi passando, a sociedade mudando, a história esfacelando os grandes sistema- as meta-narrações, como François Lyotard  as chamou- que tinha impulsionado a modernidade na busca de uma felicidade que, ao longo dos séculos, mostrou-se inalcançável.

Il Nordest Brasiliano é caratterizzzato da una diffusa povertá dovuta sia dal clima semiarido, una scarsa piovositá che rende difficile il raccolto , sia e, soprattutto, per la classe politica estremamente corrotta che non permette uno sviluppo sociale costante nel tempo, a causa dei forti interessi personali di coloro che si succedono al potere. Non é un caso se il 70% per cento dei sindaci eletti nel Nordest nel 2012 sono medici, sfruttando al massimo il rapporto con i clienti, per la grande maggioranza poveri. In molti casi, poi, l’ospedale principale della cittá é del medico sindaco, che attende con grande cura i suoi elettori e con molta meno cura chi ha votato contro.

How do spiritual practices make us better people? Guided by the exploration and disciplined, community-assisted practice of virtue, this course will examine character and virtue through the lenses of philosophy, history, liberation spirituality, and psychology while prioritizing the student's own personal character growth. Students will consider virtue-based spiritual formation, what constitutes a virtue, methods for growing in virtue, and approaches to teaching virtue in ministerial contexts. We will study spiritual exemplars (from Christian and also non-Christian traditions) and their particular virtues and methods of cultivating virtue while practicing a variety of traditional and innovate methods of forming virtue.

This paper seeks to incorporate the vision of teaching in Ephesians 4:11-16 into an understanding of theological education that involves the holistic formation of students. First, a brief exegetical study of Ephesians 4:11-16 is presented in order to accentuate its vision for teaching as formation. Secondly, the task of grading is viewed as a major opportunity for student formation. Thirdly, an emphasis is placed on hearing the voice of the text for today in the task of teaching the text- based exegetical course.

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.

"My kingdom is not of this world." Followers of Jesus have been struggling to understand these words ever since he first uttered them―often in sharply contradictory ways. Today the inescapably political nature of Christian witness is widely recognized. But what is the shape of this witness? What should Christian political engagement look like today? The twelve essays in this volume, originally presented at the 2013 Wheaton Theology Conference, present biblical, historical and theological proposals for thinking responsibly about the intersection of church and state in the contemporary cultural situation. Prophetic and pastoral, this book offers a fresh look at a crucial and contested dimension of the Christian life.

Contributors include:

    • Stanley Hauerwas
    • Mark Noll
    • Scot McKnight
    • Timothy G. Gombis
    • George Kalantzis
    • Jana Marguerite Bennett
    • William T. Cavanaugh
    • Peter J. Leithart
    • Daniel M. Bell Jr.
    • Jennifer M. McBride
    • David P. Gushee
    • Bishop David Gitari of Kenya

This volume, edited by Jeffrey P. Greenman and George Kalantzis, marks another compilation from the Wheaton Theology Conference. 2009's event produced the wealth of work represented here exploring the theological foundations for a faithful approach to the church practices that contribute to spiritual formation, that is, to our sanctification in the power of the Holy Spirit. Including essays from keynote speakers Dallas Willard and Gordon Fee as well as contributing essays by noted presenters such as Chris Hall, David Gushee, Linda Cannell, Cherith Fee Nordling and Lawrence Cunningham, this book offers a stimulating exploration of the historical, biblical and theological dimensions of spiritual formation. It will be of special interest to those who serve as pastors, spiritual directors, church ministry leaders and Christian educators.

Introduction: Jeffrey P. Greenman and George Kalantzis

Part One: Theological Contours
1 Jeffrey P. Greenman: Spiritual Formation in Theological Perspective: Classic Issues, Contemporary Challenges
2 Gordon D. Fee: On Getting the Spirit Back into Spirituality
3 Dallas Willard: Spiritual Formation as a Natural Part of Salvation

Part Two: Historical Approaches
4 George Kalantzis: From the Porch to the Cross: Ancient Christian Approaches to Spiritual Formation
5 Lawrence S. Cunningham: The Way and the Ways: Reflections on Catholic Spirituality
6 Kelly M. Kapic: "Evangelical Holiness": Assumptions in John Owen's Theology of Christian Spirituality
7 D. Bruce Hindmarsh: Seeking True Religion: Early Evangelical Devotion and Catholic Spirituality0

Part Three: Spiritual Practices
8 Christopher A. Hall: Reading Christ into the Heart: The Theological Foundations of Lectio Divina
9 Susan S. Phillips: Spiritual Direction as a Navigational Aid in Sanctification
10 James C. Wilhoit: Centering Prayer
11 Cherith Fee Nordling: "Renewed in Knowledge in the Image of Our Creator" Through "Psalms, Hymns and Songs of the Spirit"
12 David P. Gushee: Spiritual Formation and the Sanctity of Life
Epilogue
Linda M. Cannell: Theology, Spiritual Formation and Theological Education: A Response

Розглядається духовний шлях Феодосія Печерського, одного із засновників Києво—Печерської Лаври, і його особлива роль у цьому духовному центрі в контексті святості. Дослідження феномена святості Феодосія Печерського проводиться через аналіз духовного простору і духовного часу в процесі його наближення до стану святості, а також роль символів одягу та їжі у цьому духовному процесі. Як підкреслюється в Києво-Печерському Патерику,духовний простір святого пов’язано з його діяннями в стінах Києво—Печерської лаври. Духовне життя Феодосія Печерського вимірюється не тільки його історичним часом (від народження до смерті), а й духовним часом, де основною одиницею виступає подія. Одяг і їжа як необхідні складові життя Феодосія Печерського можна розглядати як символи. Вони виступають як іконічні знаки, як символи або навіть ритуальні маркери того способу життя,який слідує за біблійною мудрістю.

Forthcoming in a festschrift for Jerram Barrs titled FIRSTFRUITS OF A NEW CREATION, edited by Mark Ryan and published by Doulos Resources. Corrected from an earlier version posted on this site.

The title “Christ and Character” is intended as something of a counterweight to H. Richard Niebuhr’s classic treatise on Christ and Culture.  I argue that cultural or social transformation involves three interdependent components: personal renewal, ecclesial practice, and structural reform.  The takeaway point is that Christian transformation of culture is rooted in Christian transformation of character. I address two questions:  What is Christian character? and How is it formed? Put in the form of a thesis, I argue that Christian character, or Christ-likeness, is the work of the Holy Spirit, through the means of grace, in the communion of the saints, by practice of the truth.

Curriculum to be utilized in tandem with dissemination of short film that introduces concepts of Rites of Passage/Mentorship as they relate to the growing need in Western Culture to bring our young into a flourishing and interdependent adulthood.

This provides points of entry into basic conversations, information on delving deeper into concepts, practicums for dynamic application, and external resources for added support including program directory and general FAQS.

James Hudson Taylor is often proclaimed the Father of the Modern Faith Mission Movement.  As the founder of the China Inland Mission (or modern day OMF International), it would seem that much of Taylor's legacy is indeed his pioneering work in missions and missiology.  This is well worth the time and attention of researchers and students, as there is at least an assumption that many modern mission practices are patterned after Taylor's innovations. However, Taylor's life and legacy leaves the modern student with more than missiological principles. He also personally developed a unique and peculiar brand of biblical spirituality in the process of founding and leading one of the first modern faith-based, interdenominational mission societies. This research will seek to find connections between Taylor's peculiar brand of spirituality and his unique missiological leadership along with applications for the modern context. This will result in a qualitative description of Taylor's spirituality, missional leadership style along with connections with implications.

This is an expanded version of Navigating the Living Waters of the Gospel of John (Pendle Hill Pamphlet 352, Wallingford, PA: Pendle Hill Press, 2000). It outlines how the Johannine narrative is constructed rhetorically so as to evoke belief among its audiences: presenting Jesus' signs, witnesses, and the fulfilled word.

This is not my work but a link to important information on spiritual awakening that cannot be communicated adequately by text - a huge lacuna in academia that is missing the leading edge of cultural development (still largely stuck in subtle reductionism (at best), misunderstand the essence of the post-modern view, and have yet to even hear of post-post-modern (i.e. integral as in Ken Wilber integral theory).  [I'm not sure I know what I'm talking about here. :) - still trying to grow up.] Hey everyone's wounded - lighten up Hugh!!
Link to audio interviews on over 30 perspectives on spiritual awakening - what does it really mean. By Tami, Sounds True.  There was free online listening till end May 2015; I found them so valuable,  illuminating and inspiring  that I purchased the offering for personal and academic reference for future papers in mind.

This essay was presented as the Quaker Lecture at Western Yearly Meeting in Plainfield, Indiana the summer of 1985. It builds upon the transformative experiences of the Hebrew prophets in scripture, seeking to commend stewardship of subsequent such experiences as a key to discerning one's vocation and direction in life.