MUNHOLLAND UNITED METHODIST CHURCH. Disciplescrum: A Plan for Making Disciples September 2015

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1 MUNHOLLAND UNITED METHODIST CHURCH Disciplescrum: A Plan for Making Disciples September 2015

2 Table of Contents Executive Summary...3 The Sprints Defining What a Disciple Is...6 The Stages of Faith...8 The Catalysts of Faith (Movement between Stages)...15 Stages of Faith: Grid...16 Concluding Thoughts...TBA Biblical References for Spiritual Growth and Maturity... TBA Bibliography...TBA 2

3 Introduction Executive Summary On November 10, 2013, the Louisiana Annual Conference brought the Discovering the Possibilities (DTP) consultants and process to Munholland to prepare it for the appointment of a new senior pastor upon the retirement of Gene Finnell. The entire congregation was invited to participate. Those who gathered examined Munholland s history, current ministry practices, resources and facilities. The report made recommendations in 8 areas: worship, hospitality, discipleship, service, generosity, facilities, communications and leadership. One of the main recommendations was to create an intentional plan for making disciples. The report read: It was the clear consensus of workshop participants that this congregation does not provide any process for intentional discipleship. The best that was offered is that people are invited to Sunday School classes. If we are going to fulfill our mission to Make disciples of Jesus Christ for the Transformation of the World it will take some intentionality. This is certainly an area providing opportunity for growth. The report and its recommendations were presented to the Church Council at the December 2013 meeting and then distributed to its members. At the April 2014 Church Council meeting, the DTP report recommendations, condensed by Munholland s staff, were presented and discussed at length. After hearing the report, the Church Council decided not to wait but go forward immediately and it was stated that the hope was to get all categories launched by the end of the year. A unanimous vote was received and the minutes stated, All in! As a result, in the Fall of 2014 AnnaKate Rawles-Trepanier, Janet Davis and Tim Smith began meeting to discuss a process to create a plan for making disciples. Tim asked Janet to head this process because of the skills she developed at East Jefferson Hospital. After reading the book, Scrum: The Art of Doing Twice the Work in Half the Time, Tim asked Janet to consider using the Scrum process for our work in creating an intentional plan for making disciples. Tim, AnnaKate and Janet mapped out the process and the various issues which would need to be discussed in creating a comprehensive plan of making disciples from birth to death. The program staff was gathered and trained in the Scrum process and a Lay Advisory Board was created to present the finished work of each Sprint (short term work assignment addressing one issue in creating a plan of making disciples) and their feedback and input was sought and incorporated. Our mission statement for this process, affectionately called Disciplescrum is: To create a process to nurture spiritual growth for all people, from birth to death, to become mature disciples of Jesus Christ. The desire was to help people find a clear pathway to becoming fully devoted followers of Jesus Christ. These were the Sprints we set in our Disciplescrum process: 1. Pre-Launch to team: Develop the roles of each, training plan, training resources--- time frame for first sprint 2. Define what a disciple is 3. Define disciple growing community (critical elements we want to prioritize) 4. Define strategies/catalysts for spiritual growth 5. Define strategies to equip families, parents and others to be mentors to children and youth 6. Define metrics for measuring individual and corporate spiritual growth 7. Re-train existing adult Sunday Schools and small groups based on what makes a discipletraining community 3

4 8. Implementation strategy 9. Pre-Launch 10. Launch The mission of Making Disciples for the Transformation of the World is on the cover of our bulletin each week. The problem is knowing the path or next steps to becoming a disciple of Jesus or even how to begin. We believe our mission is to make fully devoted followers of Jesus Christ but it takes several active participants in the disciple making process: God, the believer and the local church, Munholland. Two of our challenges were to answer the questions: How do people actually grow spiritually? and What can Munholland do to help a person s spiritual growth, by providing catalysts for spiritual growth and allowing the Holy Spirit and God s sanctifying grace to be active in their life? God s grace is central to our faith journey and our spiritual growth and to being a Methodist. Even before the journey of faith begins, there is Prevenient Grace working in us. This is God working and moving through the Holy Spirit in a person's life before he/she accepts Christ as their Savior or even knows there is a God or Savior. Then there is Justifying Grace which comes upon us when we profess our faith in Jesus and we receive forgiveness of our sins. In Christ, God was reconciling the world to himself, not counting their trespasses against them. (2 Corinthians 5:19). And in his letter to the Roman Christians, Paul wrote: But God proves his love for us in that while we still were sinners Christ died for us. (Romans 5:8) As we begin the journey of faith, Sanctifying Grace enters our lives as the Holy Spirit works in us to transform and grow us in Jesus. Sanctification is the lifelong process of growing to be like Jesus, to live for Him and to do His will in every aspect of our life. Paul writes in 2 Corinthians 3:18, And we, who with unveiled faces all reflect the Lord s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit. Finally, there is Perfecting Grace, which is the goal of sanctification. Perfection does not mean that we will not make mistakes or have weaknesses. Rather, it is being made perfect in our love of God and each other and of removing our desire to sin. So we believe that just as we cannot attain salvation on our own, we cannot realize spiritual maturity on our own as well. Zechariah 4:6 states this very point: Not by my might nor by my power, but by my Spirit, says the Lord Almighty. As stated above, there are three parties involved in the journey to spiritual maturity and perfection: the believer, the church and the Holy Spirit. First, the believer has a role in his or her sanctification or process of spiritual growth and becoming more like Jesus in thought, word and deed. They must first say Yes! to God and then Yes! to the journey of faith each and every day as God works in them. But they cannot participate in that process if they don t know what to do and what the catalysts and practices to implement for the next step in their spiritual journey. And that is where the role of the local church comes in. We grow together. As the body of Christ, we need each other in our spiritual growth and journey to bring both encouragement and accountability. And the church s role is to design a Disciple making process which the Holy Spirit will use in concert with the believer and the body of Christ. This is why the body of Christ is at the heart of God s plan of salvation, which begins with making disciples and helping believers become fully devoted followers of Jesus Christ. The third party is the Holy Spirit. Our goal is to work in concert with and under the leadership of the Holy Spirit. All three work in concert in the life of believers as sanctifying grace takes ahold of their lives and they seek to live, think and act like Jesus for the salvation of the world. 4

5 TEAM MEMBERS Tim Smith, Janet Davis, AnnaKate Rawles-Trepanier, Morgan Clark, Jessika Horner and Jan Schluter Lay Advisory Team: George Duerson, Cory Sparks, Sarah Kreutziger 5

6 THE SPRINTS Sprint #1: Defining What a Disciple Is More than 2000 years ago, Jesus gave us the command which is at the heart of what it means to follow him: Go and make disciples. It was so foundational to the early church that it appears in all three Synoptic Gospels (Matthew, Mark and Luke) as well as The Book of Acts. But that begs the question, What is a disciple of Jesus? If we were to paint a picture of a disciple of Jesus Christ, what would that look like? In other words, what are the qualities, characteristics and actions of a fully devoted follower of Jesus Christ? That s easier posed than answered. If you Google What is a disciple of Jesus Christ?, there are 9,360,000 results which appear. And even more confusing is the fact that most of them don t agree on a list of qualities, characteristics and actions of a disciple of Jesus! Another question we wrestled with is, What does it mean to be a fully devoted follower of Jesus Christ and a Methodist? So our goal for this Sprint was to identify 4-6 qualities, characteristics or actions of a fully devoted follower of Jesus Christ who is a Methodist. In other words, what is Munholland s portrait of a disciple? We call these the Marks of a Disciple and they answer the question, When are we successful in making disciples? They will become the benchmark by which we evaluate whether we are effective in our mission of making disciples. We started this Sprint with Scripture, reading the four Gospels, the Book of Acts and Paul s letters to look for qualities, characteristics and actions of a disciple. We also read chapters from three books: The 11 Genetic Gateways to Spiritual Awakening by Len Sweet The Greatest Story Never Told; Revive Us Again by Len Sweet Being United Methodist: What It Means, Why It Matters J. Ellsworth Kalas After reading the assigned Scriptures and the writings of these Methodist authors about what it means to be a Methodist, we began to identify the following the qualities and characteristics and actions of a Methodist and follower of Jesus Christ. We called these the Marks of a Disciple : A disciple: Celebrates the love of God through regular worship. Commits to continuous spiritual growth. Cares passionately for creation and persistently pursues justice. Compelled to love neighbor through service. Connects to others through authentic relationships and small groups. Conveys personal faith journey beyond our doors. 6

7 Sprint #2: Defining the Stages and Catalysts of Spiritual Growth The past four decades have seen the use of social sciences to study and define the stages of faith. In his 1981 book, Stages of Faith James W. Fowler developed a theory of six stages that people go through in their faith journey. In 1987, M. Scott Peck authored The Different Drum: Community Making and Peace in which he simplified Fowler s work and posed that there were four stages to spiritual growth. Almost 20 years later, Janet Hagberg and Robert Guelich wrote, The Critical Journey: Stages in the Life of Faith based on their in depth research of the spiritual journey. In it, they provide a description of the spiritual journey and its six stages our response to our faith in God with the resulting changes that follow. In 2011, Willow Creek Community Church, one of the largest churches in America and a Teaching Congregation, published their landmark study, Move: What 1000 Churches Reveal about Spiritual Growth. The research and conclusions were based on surveys of more than 250,000 individual participants. The catalyst which began that journey for Willow Creek was the realization that their members were plateauing spiritually and leaving their small groups and in some cases, the church. Their research into this problem led them not only to identify four stages of spiritual development but also the catalysts which move people forward. In 2012, United Methodist Pastor James Harnish published, A Disciples Path: Deepening Your Relationship with Christ. In it, he describes the stages of faith from a Wesleyan perspective. In this Sprint, we read, compared and contrasted the stages of faith as described in the books Move: What 1000 Churches Reveal about Spiritual Growth and A Disciples Path and The Critical Journey. We chose the stages of faith as described in The Critical Journey to be our foundational understanding of the stages of spiritual growth and to guide us in creating a plan for making disciples. Faith Stages: The stages of faith give language to the spiritual journey. The journey of faith follows a continuum of faith stages, or seasons, which through research over the last four decades have now become identifiable. It is extremely important to emphasize that God is equally accessible in all stages of faith; no stage is bad or right, better or higher. They just are. Movement along the continuum is a natural and healthy maturing process. This is a linear journey from 1 through 6. A person can t skip over a stage. There are no shortcuts or ways around a stage. For example, a person can t go from Stage 1 to 4 or Stage 2 to 5. Each builds on the other and thus each stage is not only necessary but vitally important to where we are now spiritually. But once people have gone through a stage, it is possible to go back and revisit certain stages during different new seasons of life. The majority of Christians live their entire faith journey in stages 1-3. These stages which produce workers, regular attenders, tithers, and volunteers who do ministry in the church. Perhaps one of the most enlightening aspects of the stages of faith is the experience called The Wall. This can be caused by a personal crisis or a crisis of faith where the person begins to question their faith and everything related to it. At the Wall, everything a person once knew is somehow gone or just doesn t bring life. The way we used to experience God just doesn t seem to be working anymore. At the wall, we have way more questions than answers. Most everyone hits The Wall in their spiritual journey but most try to avert it and revert back to stage 3 as fast as they can. Far fewer people actually do the hard, painful and courageous work of going THROUGH The Wall. It is at The Wall when we need good guides, fellow sojourners who will stay with us and remind us this is a critical stage in our faith journey, to remind us to listen deeply and not lose hope when all that we once knew feels stripped away. This is where the church can play a critical role. 7

8 Just as the stages of faith serve as markers for normal and expected emotional, and intellectual growth, they are helpful in identifying movement toward maturity in faith. John Engel writes, Churches can benefit greatly from this clear and practical description of the stages of Christian life. They can be there for people at each stage, and affirm individuals at each step along the way. Role of the Church and the Community of Faith: The opportunity for Munholland is to create a process under the guidance of the Holy Spirit to nurture spiritual growth for all people. We will do this by providing teaching, training and opportunities for catalysts to be active in people s lives to move them forward spiritually. In looking at how the church can help people grow, the research shows that the programs and activities most commonly offered in churches address people in stages two and three. Worship, small groups, and service opportunities are where people come to faith and continue to grow. Munholland is no exception providing a strong foundation of weekly worship, small groups and Sunday School classes, and multiple service opportunities as the primary places for engaging God and the community. We recognize the need to continue resourcing and energizing these areas as part of our primary strategy for spiritual growth. At the same time, we realize the opportunity for the church to address those who are pre-christians and just starting the spiritual journey after a profession of faith and in the mature faith stages from the Wall to Stages four and five. Our plan for making disciples will intentionally address all five stages of faith as we seek to incorporate catalysts for growth that specifically target believers along the entire spectrum of spiritual growth. While the church certainly plays a major role in spiritual growth, we also learned that maturity in Christ is directly related to an individual s personal spiritual disciplines, engagement in mentoring others, and service in meaningful ministry. To continue growing beyond Stage 3, people need to move from dependence on the church to a growing interdependent partnership with the church as they grow toward spiritual maturity. CONCLUSION Our experience has affirmed the heartfelt desire of our congregation to grow in our love and service for God as we live out Ephesians 4:12-13: to prepare God s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. Our vision is to encourage and facilitate a culture of spiritual transformation where people are invited to journey with Jesus as they are increasingly conformed to the image of Christ for the sake of others and to experience God s grace and the Holy Spirit at work in their lives. We imagine a community where, as Christ followers, we will engage the world as missional people loving God, serving others, and drawing attention to where God is on the move. The Stages of Faith: a Spiritual Continuum Five Stages of Faith 8

9 As noted above, we are utilizing Janet Hagberg s and Robert Guelich s, The Critical Journey: Stages in the Life of Faith as the primary source of understanding the stages of faith. Although the journey of faith is typically divided into identifiable stages, actual spiritual growth is a progressive and fluid continuum; it is also a dynamic, individual, and life-long process. We all start at Stage One, but move back and forth between the stages as we progress. We may not identify with all the characteristics attributed to a particular stage; and it s also possible to see ourselves in more than one stage description at any given time. However, the Stages of Faith are cumulative and each builds on the others preceding it. Please note: The reference to stages as categories that identify people along a continuum may create resistance in some. There is no hierarchical labeling intended as a prideful or judgmental critique of us or others. Paul reminds us of this in Romans 12: 3-7, For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you. For just as each of us has one body with many members and these members do not all have the same function, so in Christ we, though many, form one body, and each member belongs to all the others. We have different gifts, according to the grace given to each of us. Maturity in faith is always accompanied by genuine humility, as we lay down our lives for others becoming more and more like Christ. In practice, an important characteristic of maturity is a growing sense of self-sacrifice and service to others. In addition, the later faith stages are not right, better or higher. Nor do they imply greater value or importance. All stages are necessary and every person, no matter what stage they are in are valuable in the eyes of God and to the Body of Christ. Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body whether Jews or Gentiles, slave or free and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many.but God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. Now you are the body of Christ, and each one of you is a part of it. 1 Corinthians 12:12-14, Throughout the journey of faith and each progressive stage, God is equally accessible and it is the work of the Holy Spirit to move a person along the continuum though He does invite us to partner with Him in this process. Stage 1 Exploring God Stage One is a time of discovery, combining curiosity about Jesus with questions about self and life. It is characterized by a desire to be in community and to know God mostly by a growing thirst for meaning and purpose. In this stage, there is a sense of innocence and an attitude of discovery. The explorer begins to attend worship, seek guidance, pray occasionally, and search the Bible for answers to life questions and begin to find them. They experience greater meaning in life as they seek God. Engagement in small groups and spiritual conversations play important roles at this stage. This is new territory and feelings of inadequacy or ignorance about the Bible are to be expected. However, those same feelings can also be great motivation for continuing the journey with an attitude of excitement and anticipation. They begin to exhibit a sense of awe that someone bigger than us truly loves us. Our response is accepting God s presence in our lives. It 9

10 can begin while one is young, or it can occur later through a religious experience or conversion. This conversion can be instantaneous or can occur over a long period of time. Regardless of our age, however, it seems true that most begin the journey in a childlike way. We come to it with an innocence, a freshness, that is seldom ever again as vivid or vital. Consider the way we feel during the first stage of a romance or new friendship. Swept away by the experience of the relationship, we do not look at any of the negative aspects but revel in the experience. Stage 2 Growing in Christ: Learning and Belonging Stage Two is a "a time of learning and belonging. It is movement toward God and the Body of Christ. Early believers are growing in their faith through church involvement, and are also starting to incorporate spiritual practices into their routines. Small groups give a strong sense of belonging. The spiritual awakening experienced in Stage One develops into a real desire to learn more about Jesus, understand biblical interpretation, and identify with a church body. It primarily involves learning in a community setting from spiritual leaders or religious writings. " Friendship and cg in this stage makes a big difference as you encounter like-minded people. They are not confident in what they know about God or even how to learn so at this stage, a guide or mentor is of great help in order to interpret scripture and teach the way of discipleship. They feel as if they have found THE way. They have answers to turn to and people to support them in what needs to be done. In this stage, people begin to take seriously the revelation that all people are broken and in need of a savior. Additionally, they begin to see the connection between faith and life. Typical behaviors include activities where community is paramount like regular worship attendance and participation in a small group, ministry team or Sunday School class. There is also a new willingness to share, participate, and serve. They recognize they have gifts through their God-given SHAPE (Spiritual gifts, Heart, Abilities, Personality, and Experiences), they begin to use them in ministry and service to others. They discover security and comfort in their faith and are confident in their faith. They are clearly on the road to deeper understanding of God, the faith and what it means to be a follower of Jesus, leading them to greater spiritual growth. Stage 3 Partnering with God: The Productive Life Stage Three is often referred to as the productive life and is a time and involves consciously serving God through one's spiritual gifts. The truths learned at stage 2 find an outlet in service at stage 3. It is marked by the desire to make a meaningful contribution. The believer participates with increasing devotion to a life of serving, intentional giving of finances and time, sharing of faith, and investing in the lives of others. The key question at this stage is: How can I make a difference in the world and bear fruit through my faith and my relationship with Jesus? There is a desire to do something with what has been learned or attained. It is marked by participation in Christian activities like ministries, programs and fellowship events. This is a time to go deeper, to study and to learn as well as find our own personal ministry. Spiritual friendships take on new meaning, and effective ministry is energetic and exciting. As we serve, we feel fulfilled and valued. Devotion to Christ is growing, and personal spiritual practices like Bible study and prayer begin to be woven into the fabric of the believer s everyday life. They are now ready to take responsibility and initiative for their own spiritual growth. They may take on a specific leadership role or position. Their main concern is to be faithful to our task and succeed at it by making a difference. Stage 4 The Journey Inward/Re-discovering God 1

11 Most of us are so comfortable and self-sufficient in Stage Three that we have no natural tendency to move at all. In fact, stage 4 does not even look like part of the journey for many at home in stage 3. It does not appear to be an extension of our faith and growth. Consequently, we are not drawn in this direction. The journey inward is unique to each person, and may actually occur anywhere along the faith continuum. It is the start of "a deep and very personal inward journey" that "almost always comes as an unsettling experience yet results in healing for those who continue through it. It is usually triggered by a significant loss or change (e.g., a crisis of faith or significant change in life circumstances through a death, a moral failure, a loss of job, etc). This is a very personal and unsettling season and is not predictable. Unfortunately, it is often unavoidable. It is a season of questioning, doubt, uncertainty, and introspection. For the first time, faith doesn t seem to answer life s difficult questions or give comfort in discouraging circumstance. The Critical Journey describes this realization: We feel remote, immobilized, unsuccessful, hurt, ashamed, or reprehensible. Neither our faith nor God provides what we need to sooth us, heal us, answer our prayers, fulfill our wishes, change our circumstances, or solve our problems. Our formula of faith, whatever that may have been, does not work anymore, or so it appears. (p. 94). In this stage, our former views of God are radically challenged. The disruption can be so great that we feel like we are losing our faith or betraying loyalties. It's a mode of questioning, exploring, falling apart, doubting, dancing around the real issues, sinking in uncertainty, and indulging in self-centeredness. In this stage, they can often look hopeless to those around us. The end of stage 4 involves an experience of "the Wall" - "a face-to-face experience with God and with our own will." (93) It is impossible to go over, around, or under the Wall. They can only go through it. "The Wall experience is the place where... psychology and spirituality converge. Up to this point, one can be religious, spiritual, or fruitful and not be healed psychologically, or vice versa" At the Wall, we become "aware of all the lies we have accepted about ourselves" (121). We are forced to "face the truth" about ourselves and acknowledge our real selves in order to move forward. "The Wall invites us to integrate our spiritual selves with the rest of us. And that involves facing our own and others' demons. We must face that which we fear the most, and that is why it is so distasteful, and why so many people only enter the Wall under duress. Only through self-acceptance and surrender to God's will and grace can one go "through" the Wall to deeper levels of spiritual growth and relationship to Jesus Christ. "The power behind the transformation at the Wall is this: learn to embrace your whole story with loving, forgiving detachment." (234) We must accept ourselves with all our wounds and imperfections. We must experience God's love and acceptance of us as we are, in all our weakness and humanness. And then we must fully and completely surrender to God's will and grace, even though we remain in the dark. An inherent danger in this stage is the potential to lose direction. If wounds are too painful and they are unable to grow through suffering and disappointment, they may revert to a more comfortable, less threatening stage. However, God s power and grace can redeem these crises, and turn them into opportunities for redemption and transformation. This is the most pivotal transition that exists on the spiritual continuum. If people can work their way through the Wall, they will emerge from it discovering an entirely new level of intimacy with God. It will remind them that spiritual growth and wholeness are once again possible but it will be a different image, understanding, and experience of God than what they knew before. As a 1

12 result, their attitudes, beliefs, and practices are internally motivated and they become more inclusive and gracious as opposed to critical, bitter, and judgmental of others. Stage 5 Surrendering to God and the Journey Outward In Stage Five, full surrender to God is reflected in a life of devotion, obedience, and gratitude. At this stage, "we surrender to God's will to fully direct our lives, but with our eyes wide open, aware but unafraid of the consequences" With newfound inward resources, we "venture outside our self-interests to others" (133) This stage represents not our work, our calling, our life but the life we live in God. ( The Critical Journey p. 182) We are aware of our weakness, our sins and how we have been lying to ourselves but we are also aware of God s love and forgiveness. Those at this stage of faith have a new and profound awareness of God s constant presence. They experience prayer as a continual conversation with God. As agents of peace and justice, they exhibit a demeanor of deep calm and compassion while mentoring others, giving generously, and serving selflessly. They have a great tolerance for people and are willing and able to love all. Frequently, they appear to others to be impractical and out of touch with reality. The way the world functions around us, people who are other directed, whole, selfless, and called by God are counterculture. When they love people despite their having failed miserably in our society for whatever reason, they are called and perceived by others to be naïve. When they stay with the grieving, they are considered caretakers; when they give money away, they are considered poor managers; when they yield, they are considered noncompetitive; when they let go, they are considered weak. They just do not fit with the realistic expectations of a world that is out to be productive and to win. They appear to be outside even the construct and practice of the Christian faith. Even the productive Christians at earlier stages in the journey think those at stage 5 have lost their edge They are immersed in spiritual disciplines, willing to sacrifice every worldly pleasure for communion with Christ and thus may not be as active in the life of the church as they once were. Their lives are characterized by love, genuine humility, and for them, death holds no fear. They exhibit total obedience to God even unto death, have little ambition to be wellknown, rich, successful, noteworthy or goal-oriented. They are genuinely humble and able to talk about their lives and purpose in simple terms. They are needless of material possessions and people to fill their needs. They feel free from encumbrances and travel light, as Jesus encouraged the disciples to do when he sent them out two by two. They choose to do anything God asks, no matter what it is. They delight in doing the menial. They disregard their own needs and place themselves second. In other words, they completely and utterly trust God and surrender to do His will, no matter what, even at great sacrifice and sometime personal danger. Spiritually Stalled When people become spiritually stalled, t h e y a r e n o l o n g e r g r o w i n g o r m o v i n g a l o n g t h e s p i r i t u a l c o n t i n u u m. They may decide to quit the journey of faith or the church altogether. If their Christian walk is not deeply rooted in spiritual practices, they may feel rudderless and consequently, dissatisfied with their spiritual life. They may become dissatisfied with the role of the church in their spiritual growth and become highly critical of the church. Who are the stalled? The stalled segment tends to be found in the first three stages of faith, if spiritual growth is not a priority. Busy schedules or reluctance to change may be at the root of their priorities. Often, it is a simple refusal to submit to God s claim on their life, as the call to 1

13 obedience is not always well received. Additionally, the initial excitement felt during the awakening of faith is typically not sustainable, which often leads to disillusionment with the spiritual growth process. Shallow spiritual roots have a withering effect on faith. Research indicates that an overwhelming majority become un-stalled in their faith by re-engaging in personal spiritual practices. In the early stages of faith, it is also possible to get stuck in a feeling of ignorance. This is often a frustration at their own lack of understanding of God s nature and character and of His Word; and so, they begin to feel isolated in that ignorance. Unfortunately, a stalled person may even view a strong church community as a place with an attitude of exclusivity, fueling their own judgment and pride. In these circumstances, pastors, spiritual mentors, and small group leaders can play a critical role by dispelling these negative perceptions and rerouting the believer s spiritual path. Additionally, as people become more involved in church life, over-commitment can easily lead to burnout. If people aren t aware of their strengths or God s work in their lives, they are most likely out of touch with their own limitations and weaknesses as well. This can lead to becoming enamored with influence or title, or become defensive when challenged to change. The Dissatisfied Dissatisfaction with the church compromises and frustrates the potential for spiritual development. Many dissatisfied people see the church as an obstacle, not an aid, to their spiritual development, and therefore, blame the church for their failure to thrive. While the stalled generally fall in the earlier faith stages, the dissatisfied are evenly distributed across all stages. Move research from Willow Creek indicates that the church has a great opportunity to increase its influence with those most devoted to Christ, who have become dissatisfied. Personal spiritual practices are foundational at all stages of faith, but increase in importance as faith develops becoming the primary catalyst for growth in later stages. The role of the church is critical in the early stages of faith as it provides teaching in the essential tenets of the Christian faith and draws people into a sense of connection and belonging in the faith community. However, in later faith stages, the church transitions from spiritual parent to spiritual coach. This is challenging but exciting news for the church, whose vision is to launch and send people to participate in what God is doing in the world. The best way to describe these segments is with a quote from the study Reveal: Where Are You : At the heart of their unhappiness may be the fact that neither segment stalled or dissatisfied seems to realize that much of the responsibility for their spiritual growth belongs to them. (p. 64) 1

14 The Catalysts of Spiritual Growth in Each Stage Catalysts for Growth: A catalyst can be defined as something that causes or facilitates change and forward movement on the spiritual journey. The research into the faith journey has also identified catalysts that help to advance spiritual movement and growth in individuals. There are five primary categories of spiritual catalysts: spiritual beliefs and attitudes, spiritual disciplines, organized church activities, and spiritual activities with others that occur mainly outside the church. The first four are intentional catalysts. But there is a fifth category of spiritual catalysts which is an unintentional catalyst like a crisis or a life transition. Unintentional catalysts are life experiences over which we have little control: a change of personal, financial, or relational circumstances; a more serious personal crisis, such as a health issue or loss of a loved one; and other psychological stressors. All have the potential to be powerful catalysts for growth. Catalysts are all present at each stage of faith; however they do change in level of influence. The spiritual practices of spending time in the Bible and reflecting on Scripture are the most significant of the spiritual practices at all stages. This is not surprising since God, as the author of spiritual formation and transformation, communicates with us through His Word. The Bible is the Living Word of God. As we intentionally increase our listening to God and each other through His Word, change will inevitably occur. Stage 1 Exploring God Catalysts Membership Class Introductory small group experience Alpha or Rooted Introduction to the Bible Stage 2 Growing in Christ: Learning and Belonging Catalysts Small Group of Sunday School class Foundational Beliefs S.H.A.P.E. Stage 3 Partnering with God: The Productive Life Catalysts Disciple Bible Study Training in in spiritual disciplines 1

15 Training for sharing their faith Accountability in their faith and spiritual journey Stage 4 The Journey Inward/Re-discovering God Catalysts Stage 5 Surrendering to God and the Journey Outward Catalysts Contemplative Worship Retreats 1

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18 Catalysts for Growth/Movement between Stages Movement between the stages of faith A catalyst is defined as something that causes change to happen and provides an impetus for movement. Spiritual catalysts fall into five major categories (in no particular order): Personal spiritual practices Organized church activities Spiritual beliefs and attitudes Spiritual activities with others (many of which happen outside the church) Crises/life transitions In order to move from one stage to another, these catalysts need to be engaged. However, moving from one stage to another frequently causes confusion and challenge. Often there is a period of disorientation and uncertainty followed later by a time reorientation to the new stage. Although the spiritual growth process is entirely individual, each of the catalysts is important at all stages of faith but with varying degrees of influence. For example, what one person finds catalytic in stage 1, another person may find catalytic in stage 3. However, reflection on scripture, both personal and communal, remains the most powerful catalyst of all spiritual practices. In general, the church and organized church activities are more significant in the early and middle stages of faith; and personal spiritual practices and mentoring others become more significant for those in the later stages of faith, as they move from a dependence on the church toward partnership with the church. Another significant catalyst for growth are those unintentional life experiences over which we have little control: a change of personal, financial, or relational circumstances; serious personal crisis, such as a health issue or loss of a loved one; and other psychological stressors. All have the potential to be either powerful catalysts for spiritual growth or barriers to faith. The following synopses of the movements between stages describe the catalysts that are generally most significant at each stage, and the changes needed for growth and movement. Movement from Stage 1 (Exploring God) to Stage 2 (Growing in Christ) In order to stimulate movement from stage 1 to stage 2, the acceptance of certain core beliefs of the Christian faith is essential. The most catalytic of these is the belief in salvation by grace: the idea that there is nothing anyone can do to earn salvation, and at the same time, nothing that can disqualify that guarantee. This involves accepting God s invitation of unconditional love and forgiveness, and acknowledging that God knows and loves us for who we actually are. Additionally, acceptance that the God of the bible is the one, true God existing in the form of the Trinity (Father, Son, and Holy Spirit) is extremely catalytic. During this movement, attitudes also change: God becomes more personal, accompanied by the belief that he is actively involved in one s life. There is a desire to put Jesus at the forefront of life, and to look to the bible for guidance, believing that it has the authority to direct one s thoughts and actions. 12

19 The church community and organized church activities play an important role at this stage of movement as well. There is a desire to belong, and a need to accept the caring of the community of faith. There is also an increasing desire to contribute to this community. Different people will find different activities catalytic, but these three seem to hold the most significance: (1) serving in a church ministry, (2) regular attendance at weekend services, and (3) participation in a small group. Another stimulant for spiritual growth is the formation of spiritual friendships outside organized church activates. These provide opportunities to meet with and talk to close friends, as well as the challenge of accountability. Of the personal spiritual practices, spending time in the bible and reflecting on scripture provide the greatest stimulus for growth at this (and all stages) of growth. Reflecting on scripture implies a contemplative process, one of thoughtful and careful deliberation that looks for personal application. At this one is asking the question: How does this apply to my life, my actions, and my decisions on a daily basis?ǁ At this time in a person s faith, there is often also a desire to seek guidance, confess sins, and gain forgiveness through prayer. Movement from Stage 2 (Growing in Christ) to Stage 3 (Partnering with God) Moving from stage 2 to stage 3 involves a continued acceptance in the core beliefs of the Christian faith, but with some change in emphasis. Belief in a personal God who is actively involved in one s life is the strongest catalyst, but in addition to that, there is an acknowledgement that a person s identity is found in Christ. This involves accepting that one s value is as a unique creation of God and that each person exists to know, love, and serve him. There is also an increasing desire to move from simple participation to active contribution in the life of the faith community. For movement to occur, a person must believe that they can make a worthwhile contribution, and that their contributions (however large or small) are as valuable as others. At this stage, believers need to be prepared to explore, take risks using their gifts, and deal with the fear of possible rejection or failure. The church can provide strong catalysts for movement by offering opportunities for individuals to identify their SHAPE (Spiritual gifts Heart Abilities Personality Experiences), and ministries in which people can serve meaningfully and purposefully. Serving outside the church can also become a catalyst for movement. Additionally, research indicates that participation in bible study and small groups is a significant catalyst as well. As with all movements, reflection on scripture remains the strongest catalyst of the spiritual practices. Additionally, at this time, there is an increasing emphasis on prayer to help with decisions and direction. Also, a commitment to tithing reflects the desire to contribute to the faith community and to serve God. Solitude, the practice of setting aside time to listen to God, becomes a significant catalyst as does a willingness to share one s faith with other individuals. Meeting with close personal friends is more intentionally focused on spiritual growth and accountability, and seeking a spiritual mentor or confidante can begin to facilitate change. 13

20 Movement from Stage 3 (Partnering with God) to Stage 4 (The Journey Inward/Rediscovering God) This movement may be considered to occur in two stages: (1) from stage 3 through the Journey Inward and (2) through the Journey Inward to stage 4. In stage 3, faith is passionate and certain; there is a certain level of satisfaction, success, comfort, and even self-sufficiency. A major catalyst for the initial movement from Stage 3 to 4 is often provided by an outside event: a personal or spiritual crisis or a change in circumstances. Movement in this stage is not necessarily something a person would naturally desire, but is necessary in order to move into a deeper relationship with God. Movement is propelled by a desire for greater meaning, and for an understanding of God s purpose in the midst of confusion and disorientation. These changes compel people to know themselves and God more intimately. Initially, catalysts require a change of attitude and an increasing commitment to allow God to take charge. People must be willing to surrender everything that is important to them. This may involve relinquishing some of the confidence, productivity, and success that accompanies stage 3, in order to become more open and available to God. A believer must become more vulnerable, willing to accept the uncertainty of this movement and the accompanying sense of loss. At this juncture in the continuum, nothing seems as straightforward as it once did. Our understanding of God expands as we recognize he is greater, more powerful and loving than we could ever imagine. We realize we have a place in God s story rather than God having a part in our story. Emergence from this inward journey of doubts, questions, and uncertainty requires a new and profound willingness to trust God with the future. The organized church is often ill-equipped to provide assistance at this stage, meeting with a spiritual director, mentor or confidant may be necessary. Often people don t get through the second phase of this double move, since the process is so arduous and painful. Yet, in submitting to God in this way we discover our true purpose is to know, love, and serve Christ in all circumstances. Movement from Stage 4 (The Journey Inward/Rediscovering God) Stage 5 (Surrendering to God) This movement is an extremely difficult one to describe, as it is by far the most pivotal along the continuum. Most people do not go beyond Stage 4, making the task of describing the transition even more challenging. However, it is during this movement that a spike in spiritual growth is imminent. At this time, people yield to God at a much deeper level, becoming deeply confident in God s ability and promise to totally care for them. Generally, catalysts for growth in this movement are self-motivated, and involve strong beliefs and attitudes. In an attitude of full surrender, people at this movement receive God s unconditional love and forgiveness, and experience a renewed sense of God s acceptance of their humanness. They release their ego and will, relinquishing any sense of inadequacy, and authentically allow God to take over. People feel compelled to live differently, accepting God s 14

21 purpose for their lives and obeying His call. As a result of increasing intimacy with God, they are aware of and attentive to God s presence at all times. Personal spiritual mentors and directors can be powerful catalytic resources as well as the personal spiritual practice of mentoring others at earlier stages of faith while church programming becomes less of a factor in their spiritual journey. Serving others is a natural outgrowth from the attitudes that catalyze this movement, and is in itself, a catalytic force. And, as always, frequent reflection on scripture continues to be a strong catalyst for growth. Concluding Thoughts As we stated at the outset of this report, spiritual growth is a life-long and individual process. What one person finds catalytic in Stage 4, another may find catalytic in Stage 2 (or vice versa, or not at all). What we ve hoped to provide in this report is a basic overview of the life of faith, and how as an organized institution, what the church can do to help, aid, and encourage the work that God is already doing. Similarly, we want to make it abundantly clear that no stage of faith is better than another. God is equally accessible and near at each stage. It is sometimes hard to understand this concept in light of our very goal-oriented and performance-driven world. The reality is, a person can live their entire life and live a life of strong and genuine faith and not move beyond stage 3. God is still present to them, at work in them, and moving them toward an increasing intimacy with them. They do not need to be at stage 5 to experience life with God. It is our desire to make people aware of this spiritual growth continuum, in hopes that we all might find freedom and increased awareness in the knowledge of this material. It s also our hope that this knowledge may help those who are feeling stalled and dissatisfied in their faith. We would love for this work to help unlock their spiritual lives with a new season of growth and discovery about who they are and who God is. Our greatest desire is that our church be a place where spiritual growth and transformation is happening at all stages of faith. As we journey with Jesus, we hope our congregation can be a witness of God s love, faithfulness, and hope to one another, in our families, our cities, and throughout our world. As we become more and more like Christ, we believe that God s kingdom work is being done; by conforming to His image and embracing the people that God has created us to be, we are doing our part as we partner with Christ in the reconciliation and redemption of all things. 15