Finding Your Way: Principles of Spiritual Direction SPIR A Model of Spiritual Direction

Transcription

1 Finding Your Way: Principles of Spiritual Direction SPIR 0601 A Model of Spiritual Direction Professor: Dr David Sherbino Student: Peter W Cusick June, 2015

2 Introduction Spiritual direction is an ancient spiritual discipline which has been generally neglected in the evangelical branch of the Christian church. Bruce Demarest writes: Unfortunately, in some quarters of the church today, the true ministry of spiritual guidance, or spiritual direction, as it has long been known remains an enigma. 1 What may be a penultimate understanding of or misunderstanding of spiritual direction in the modern evangelical tradition finds the ultimate expression in Pentecostal/charismatic circles. 2 This paper will first briefly describe the place of Pentecostalism within the evangelical sphere. Then an overview of a number of Pentecostal sources will be consulted and examined. 3 The last section will glean from the materials sited in an endeavour to integrate patterns, directions, and actions that I would be able to utilize as a spiritual director. Pentecostalism 4 within the Evangelical Sphere With a plethora of modern Pentecostal scholars Pentecostalism is finding a presence and staging on the academic world of the church. Most scholars 5 utilize the Lucan pneumatological emphasis that is different than, but not contrary to, that of Paul. Central to 1 Dr Bruce Demarest, Soul Guide, Following Jesus As Spiritual Director. (Colorado Springs: Navpress, 2003), p Oliver McMahan suggests that the term spiritual director is very rarely even used. Oliver McMahan, A Living Stream: Spiritual Direction Within The Pentecostal/Charismatic Tradition. (Biola University: Journal of Psychology and Theology, 2002, Vol 30. No 4), p Please note in conversation with Dr David Sherbino permission was granted to consult a series of Pentecostals primarily because of the lack of Pentecostal writers on this theme. 4 It is not in the scope of the paper to go into detail of the various strands of Pentecostalism. However, I am using the term Pentecostalism to designate not only classical Pentecostalism, but also charismatic Pentecostalism that has grown world wide. 5 See for example Robert Menzies, Pentecost This Is Our Story, (Springfield, Gospel Publishing House, 2013); Peter D Neuman, Pentecostal Experience. An Ecumenical Encounter, (Eugene Oregon: Pickwick Publications, 2012).

3 Lucan pneumatology is Spirit-baptism. This Spirit-baptism is subsequent to a person s initial introduction to the Spirit s work. The initial work of the Spirit in a person s life is described as follows. The sanctifying power of the Spirit sets one aside for regeneration (1 Peter 1:1-2). The Spirit then creates within the repentant sinner a born from above experience (John 3:5-8) and takes that born from above person and baptizes him into the body of Christ (1 Cor 12:13). Those three ingredients or activities of the Spirit have the initial and ongoing power to create righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Luke contributes to the activities of the Spirit in a post-conversion sense. Spirit-baptism concerns itself with inspired speech and empowerment for service/witness. 6 The subsequent experience of Spirit-baptism is not a sign of arrival, elevation of holiness but primarily an empowering experience. Charles T. Dawes writes that Spirit-baptism is seen as an encounter with a God who is near. 7 Overview of Pentecostal sources Charles T. Dawes in his doctoral thesis The Jesus Prayer for Pentecostals: A Fresh Proposal For Spiritual Formation in the Pentecostal Church 8 states he does not want to compromise Pentecostal heritage but he believes that the spiritual formation discipline is broader than the traditional Pentecostal approach. 9 As noted, spiritual direction and to a lesser degree spiritual formation, are relatively unfamiliar terms in most Pentecostal circles. Some 6 see Roger Stronstad, Prophethood of Believers, (London: Sheffield Academic Press Ltd., 1999) 7 Charles T. Dawes, The Jesus Prayer For Pentecostals: A Fresh Proposal for Spiritual Formation In the Pentecostal Church, (George Fox University: Doctoral Dissertation: Portland Oregon, March 2013) More will be said later from Dawes. It is interesting that Dawes sees the traditional Jesus Prayer and an activity that reminded him of what he experienced in Pentecostal (Prayer p 14). 8 Charles Dawes, The Jesus Prayer For Pentecostals: A Fresh Proposal For Spiritual Formation In The Pentecostal Church: (PHD diss., George Fox University, 2013). 9 Dawes, The Jesus Prayer For Pentecostals. see p 15, 92

4 writers have worked at bridging this gap between practicing Pentecostals and the ministry of spiritual direction. I will deal with samples from five authors who have written on this subject. First, Dawes makes some interesting and helpful observations in his thesis. The following six points were gleaned from his work. These are points of connection between Pentecostalism and spiritual direction. His theme centres around the use of the traditional Jesus Prayer. 10 Dawes believes that this prayer can help in what he sees as a lack of formation process within the Pentecostal movement. 11 He sees a current weakness in Pentecostalism because of the present culture in Pentecostal churches. His early experience as a child and young adult in Pentecostalism were helpful in growth and formation. However, with a shift in modern Pentecostalism the helpful services, altar times, and prayers meetings have ceased. Here are Dawes six considerations. First, introducing people/directees 12 using ancient writings. Second, learning to wait in silence and using both apophatic and cataphatic prayers. Third, the use of bullet prayers. 13 Four 10 Lord, Jesus Christ, Son of God, have mercy on me Dawes, The Jesus Prayer For Pentecostals. p 13 Further: An intentional formation process was absent in my local church, and in the Pentecostal movement at large. p I am imposing the term directee into Dawes thesis. While he does not use the term, his emphasis of spiritual formation would natural flow within the ministry of spiritual direction. 13 The Jesus prayer is a sample of a bullet prayer. For Dawes he sees The Jesus Prayer as a viable tool for the Pentecostal to use in formation because it connects the Pentecostal with other members of the mystical family of Christianity. Dawes, The Jesus Prayer For Pentecostals. p 115

5 using contemplative prayer. Five, using continual prayer. 14 Six, the gift of discernment that is the dependence upon the Spirit for direction and guidance. 15 Dawes sees the need for spiritual formation/ spiritual direction. Spiritual formation in the Pentecostal movement has been limited to worship gathering and private devotions. A latent result is that the rich heritages of spiritual disciplines have been forsaken. 16 If Pentecostals will utilize the process of spiritual formation with activities like praying The Jesus Prayer then they will be able to move on to a more well rounded and mature faith. Second, Jay A Herdon conducted a training event for Pentecostal pastors as partial fulfillment of the requirements for his Doctorate. 17 He taught four sessions to twelve pastor/ church leaders. He defined spiritual direction, and taught some basic principles. Herndon states Assemblies of God ministers are finding that they cannot rely solely on the altar miracle model of ministry, there needs to be something more. 18 He defines spiritual direction as follows: Spiritual direction is the ministry of helping people to attend to the activity and presence of God in their daily lives, to discern the revealing of God through these events and by the Spirit, to integrate this to develop Christian maturity Dawes here makes an interesting connection between The Jesus Prayer and praying in tongues. Dawes is quoting Simon Chan: when tongues are exercised continually as the language of prayer, they become the occasion for a new theophany and a new level of intimacy with God. Tongues function as a means of grace. It is this view of tongues that provides a window into the practice of the Jesus prayer. p Dawes, The Jesus Prayer For Pentecostals. p Dawes, The Jesus Prayer For Pentecostal. p Jay A. Herndon, Introducing Pentecostal Pastors To The Ministry of Spiritual Direction (Partial Fulfillment Doctor of Ministry, Golden Gate Baptist Theological Seminary, 2001). 18 Herdon, Introducing Pentecostal Pastors To The Ministry of Spiritual Direction. p 2 19 Herdon, Introducing Pentecostal Pastors To The Ministry of Spiritual Direction. p 9

6 Spiritual direction is the ministry of helping people become holy and whole. In the four sessions with the church leaders Herdon taught six key points in spiritual direction. They are as follows: 1. Helping people respond to the love of God. 2. Helping people to apply God s grace in their lives. 3. Helping people to mature spiritually. 4. Helping people to learn to function, recognize, and flow in God s presence 5. Helping people to receive God s care. 6. Helping people to receive God s guidance. For Herden the intent of spiritual direction is spiritual formation. The content of spiritual direction focuses on one s prayer life, one s sense of God, or one s spiritual feelings (guilt, joy, and so on). 20 Spiritual direction requires that the directee has a personal spiritual experience. The director needs to be able to have a three way conversation listening to the directee and to God. A director needs to be able to listen well, ask the right questions, avoid asking too many questions (and too soon), will require discernment, and the ability to direct directees to an appropriate response to God. The director will want to help the directee encounter God. The director must be discreet and suggestive, rather than persuasive and authoritative. 21 Third, Fran Francis wrote a research paper entitled Buried Seed: Spiritual Direction and the Vineyard Movement. 22 Francis interview various Vineyard spiritual directors who are using 20 Herdon, Introducing Pentecostal Pastors To The Ministry of Spiritual Direction. p Herdon, Introducing Pentecostal Pastors To The Ministry of Spiritual Direction. p Fran Francis, Buried Seed: Spiritual Direction and the Vineyard Movement. Accessed 2 June, 2015, Spiritual%20Direction%20and%20the%20Vineyard%20Movement.pdf

7 various models. These models include Ignatius spirituality, various texts including Margaret Guenther s Holy Listening, and exercises such as the Examen. Francis sees spiritual direction as a relationship between three individuals: the director, the directee, and the Holy Spirit. The Vineyard movement is predominately new territory for spiritual direction. Those spiritual directors within the movement have given the following advice. For each session there needs to be five components: listening, questions, space, speaking, wrapping up. There are three interesting additions from Francis. First the use of music. Of the seven spiritual directors interviewed, six used music, one would like to, and the other did not use music at all. Second, a strong admonition came to not utilize spiritual gifts. The sessions needed to be a time for the directee to discern God s voice for him or herself. 23 Third, all of the directors found this ministry complementary to the common Vineyard practices. Four, contrary to previous point two, in case of deliverance from demonic oppression, the confidence to deal with that oppression was already present as a common Vineyard practice. John C Haughey, published Studies in the Spirituality of Jesuits in While this document is an overview of the impact of the Pentecostal Spirit-baptism in the life and ministry of Jesuits who participated in the survey, it does give some interesting comments regarding spiritual direction. 25 The key emphasis of the writing is the impact the Spirit had on their ministry of the Jesuits. Most testified to a clear sense, direction, empowerment of speech, and 23 Fran Francis, Buried Seed: Spiritual Direction and the Vineyard Movement. 24 John C. Haughey, Studies in the Spirituality of Jesuits, American Assistance Seminar on Jesuit Spirituality, Vol V, No 4, The author sees a parallel between the Pentecostal spirit-baptism the Jesuit priests experienced and the charism of Ignatius. Haughty wrote: Several indicated that they believed that he (Ignatius) was actual Pentecostal in his own spiritual life.

8 hunger for prayer in their ministries. The following statement was very significant. One particular priest, when in spiritual direction and listening to the directee, found it helpful to pray in tongues inaudibly. This practice sensitized his heart to the voice and direction of the Spirit. I pray silently in tongues for those I direct and counsel, since it requires no conceptual attention and allows me to focus my attention on what they are saying. 26 Five, William Pankey 27 wrote a series of articles entitled A Pentecostal Perspective on the Practice of Spiritual Formation. Pankey s articles deal directly with the issue of doubt which most Christians struggle with. He offers for the pastor, counsellor, spiritual director a five step method for helping directees find a solution for their doubt. 28 What, however, is of particular interest for spiritual direction is Pankey s discussion concerning a syncretic approach. To Pankey, effective spiritual direction is spiritual direction that fits the personality and persona of the directee. He speaks briefly about the plethora of approaches to spiritual direction and then writes: Given the wide variety of spiritual approaches and their apparent usefulness in bringing one into a relationship with the Sacred, I think it safe to conclude that reducing the task of spiritual direction to one approach is misguided. 29 Further: 26 John C. Haughey, Studies in the Spirituality of Jesuits, p Dr William Pankey has published online ( accessed 3 June 2015), a series on articles on the Pentecostal Perspective on the practice of Spiritual Formation. In personal contact with him, I also receive a copy of the chapter from his PHD dissertation from which the above articles were founded. 28 Those five steps are as follows: problem definition stage, attempted solution stage, goal setting stage, intervention stage, and termination stage. 29 William Pankey. Pentecostal Perspective on the practice of Spiritual Formation. accessed 3 June 2015

9 This rich variety of approaches is rich testimony to God s willingness to be engaged by people of different temperaments, personalities, intellectual leanings, cultural persuasions and differing worldview. To say that any one approach is preferable a priori is to make an assumption that I feel is unwarranted. 30 The spiritual director, according to Pankey would need access to the personality types of the direct. Pankey sees a helpful connection between personality types of the Myers-Briggs and assessing which direction to take the directee. Pankey uses some materials from Bruce Demarest 31 to portray another model to understand Christian Spirituality. The diagram (which follows) 32 provides a theory of understandings and correlations between spiritual direction and personality types: 30 William Pankey. Pentecostal Perspective on the practice of Spiritual Formation Unpublished Class notes Duplicated as presented Noted error FUNDAMENTALISM/ EVANGELISM (sic)

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11 Prankey s definition of the diagram is as follows: When we juxtapose Demarest s model of Passive, Active, Rational, and Feeling to spirituality, for example one can see similarities between Jung s Introvert (I) and the faith posture of Passivity, the Extrovert (E) with the Active faith posture, the Feeling type (F) with the Affective faith posture, and finally, Jung s Thinking (T) with the Rational faith posture. 33 Pankey s point is this: not to subscribe uncritically to all of Jung s system, but rather to show the strong correlation between his personality archetypes and the various methods of spiritual direction and disciplines that seem to reflect the varieties of human personality. 34 Pankey further presents the following considerations for spiritual direction. He sets forth Jesus primary method of soul care as dialogue. He proclaimed this message to all who would listen, through his words and through his life. Verbal instruction was certainly present. However, his frequently indirection and even paradoxical methods of teaching, such as his used of parable, indicated that he was looking not simply for cognitive assent to his teaching but a total reorientation of life. 35 Herein lies the difference between spiritual discipleship and spiritual formation. The spiritual direction is focused more on the later spiritual formation. The spiritual director is a 33 Dr William Pankey Personal Correspondence with myself. Portion of Pankey s PHD dissertation 34 Dr William Pankey, Personal Correspondence 35 William Pankey. Pentecostal Perspective on the practice of Spiritual Formation.

12 physician for the soul. Pankey points out that the spiritual direction needs to establish a strong relationship and a sense of trust with the directee. 36 Pankey then focuses on the following points. Spiritual directors need to: 1. Be good listeners and be careful not to interrupt unnecessarily. Listen closely and ask appropriate clarification questions. 2. Learn to ask the right kind of questions: How long has this been happening? What happens when you have doubts? 3. Explore the directee s past spiritual history what they have been reading, etc. 4. Help them to set goals. What do you want? What exactly is the person seeking for? Help the directee to formulate goals in a specific way. 5. Make sure goals are stated in a positive way rather than negatively. 6. Follow up with appropriate questions relating to the directee s goals in future settings. Integration Integration of the above models of spiritual direction seem most challenging from this perspective: Pentecostals do not do this. The first hurdle to overcome is a clear definition and purpose of spiritual direction for Pentecostals. I propose the following definition William Pankey. Pentecostal Perspective on the practice of Spiritual Formation. 37 This is a fluid definition, one that need further definition and refining. This again becomes as noted a difficulty in that the term spiritual director is rarely used in Pentecostalism. The role of the spiritual director (this specific term is very rarely used) begins with being perceived as a member of the spiritual family of faith. Gary W. Moon and David G. Benner, Spiritual Direction and the Care of Souls. (Downers Grove: IVP Academic, 2004), p. 157

13 Spiritual direction, is a historic gift of the church used to help people develop intimacy, growth, and maturity in their walk with Christ. A spiritual director is a fellowjourneyer who walks along side of another in prayer, listening, edifying and guiding. Of particular interest in Pentecostalism is this further definition 38 Pentecostal spiritual direction further helps to direction and process the following: 1. Spiritual directions offer ongoing spiritual guidance to help process episodic experiences of the Spirit baptism and sustained experiences of spiritual growth. The struggle is between personal freedom and structure. The spiritual director must embrace the tension, be willing to work with the client s frequent desire for spiritual renewal while helping the client through longer processes of growth Spiritual direction helps experienced-focused directees to participate in virtues of spiritual formation: community/group critical reflection, yielding and confession, witness, solitude and silence, commitment to hear God s voice and live in the power of Baptism. 40 There may be some degree of resistance here because the work of the Spirit may be defined as a step by step, ordered discipline, rather than or in addition to the spontaneous action most Pentecostals are accustomed to. 3. Spiritual direction helps directees process the place of suffering and stages of tradition. 38 Adapted from Oliver McMahan, A Living Stream: Spiritual Direction within the Pentecostal/ Charismatic Tradition Chapter Eight, Spiritual Direction and the Care of Souls 39 Moon, Benner, Spiritual Direction and the Care of Souls, p Moon, Benner, Spiritual Direction and the Care of Souls, p 158

14 models. The following is gleaned from the presented materials integrating spiritual direction 1. The place of relationship: Because a spiritual director is on his own journey that in essence is similar to that of the directee it is imperative that the spiritual direction be a loyal, humble, and relational person. A spiritual director needs to learn to listen well and ask good questions The activity of the Spirit: There is an interesting and particular activity that was introduced in this paper. The place of Spirit-baptism, the exercising of spiritual gifts and the ability to pray in/ intercede in tongues. Of particular note is balancing when, and when not to use spiritual gifts. Sometimes a directee might need to use the gifts to help with direction or deliverance. However, there are other occasion when the directee needs to develop her own 41 I have found this helpful. I have prepared the following prayer list that are in my journal gleaned from various sources:lord help me to offer my presence to others 1. Lord help me not to be agitated to jump in or have my turn to speak 2. Lord help me not to be preoccupied with what is going to happen next help me to really focus and listen 3. Help me to be IN the moment, listening attentively, focusing on others 4. Help me to hear their outside voice and their inside voice 5. Help me to listen to YOUR voice what YOU are saying to them then 6. Help me to be comfortable with mystery comfortable with feelings comfortable with ambiguity. 7. Help me to see the non-verbal clues, the pauses, the self-edits people give 8. Help me to receive Father s love and give it away to my directees Lord more than anything else being a Spiritual director is a gift so please, according to your perfect will and design, give me this gift. Allow me LORD most of all to stop and resist being coercive being manipulative being a spiritual bully Help me to lay down this thought: I am sure I have something other people need that is why they are sitting with me. (Richard Foster) help me Lord to love you, to love people and to love life with no need to control others, Help me to listen well, keep confidences, and not be rigid. Help me to allow people to remove their masks.

15 spiritual maturity and sensitivity. This means the spiritual director will have to develop a keen sense of hearing the voice of the Spirit. As is often said, the spiritual director needs to listen to both the directee and the voice of the Spirit at the same time. Also, the ability to be able to intercede in tongues, while listening to the directee at the same time can prove to be very beneficial. Prayer in tongues 42 provides a opportunity to connect with the Spirit s activities and directions during an actual session. 3. Activities and helps for spiritual direction: The following activities for the directee, can be very helpful and directive. Using ancient writings, exercises, and historical articles for spiritual formation. These could include, but not be limited to: The Dark Night of the Soul, The Spiritual Exercises of St Ignatius, The Examen, The Three Ways of the Spiritual Life, Lectio Divina, etc. There is a rich heritage of spiritual traditions that are available to assist the directee in spiritual formation. Developing and learning bullet prayers, The Jesus Prayer, Prayer in Tongues 43, Prayers of Lament, apophatic and cataphatic prayers, etc. Using personality assessments/ spiritual temperaments to match direction given to directees. Not every directee will be able to utilize, and be comfortable with, every activity. Taking time, allowing silence and waiting walking together in the Spirit. Spiritual direction is not a race but a relationship in the Spirit realm see 1 Cor 14:1-4; 14ff if appropriate and welcomed by directee

16 The use of a goal and purpose defined by the directee will help give meaning and success to the relationship Conclusion There is a challenge to bring the ministry of spiritual direction into the Pentecostal/ charismatic main stream. However, two things need to be noted. First, the historic value and precedent for spiritual direction are clear. That the ministry of spiritual direction has input, significance, and worth in a believer s life is clearly known and experienced in the modern church. The second thing of note concerns Pentecostalism. Classical Pentecostalism particularly is now over 100 years old with some participants being third or fourth generation. There is and always has been a struggle for any new movement to maintain a high degree of passion and activity into succeeding generations. The areas of weakness and concern within modern Pentecostalism could be assisted through the acceptance and appreciation of the historical traditional ministry of spiritual direction.

17 Bibliography Dawes, Charles T. The Jesus Prayer For Pentecostals: A Fresh Proposal for Spiritual Formation In the Pentecostal Church, George Fox University: Doctoral Dissertation: Portland Oregon, March Demarest, Bruce. Soul Guide, Following Jesus As Spiritual Director. Colorado Springs: Navpress, Francis, Fran. Buried Seed: Spiritual Direction and the Vineyard Movement. Accessed 2 June, 2015.: Spiritual%20Direction%20and%20the%20Vineyard%20Movement.pdf Herndon, Jay A. Introducing Pentecostal Pastors To The Ministry of Spiritual Direction Partial Fulfillment Doctor of Ministry, Golden Gate Baptist Theological Seminary, Haughey, John C. Studies in the Spirituality of Jesuits, American Assistance Seminar on Jesuit Spirituality, Vol V, No 4, 1973 McMahan, Oliver. A Living Stream: Spiritual Direction Within The Pentecostal/Charismatic Tradition. Biola University: Journal of Psychology and Theology, 2002, Vol 30. No 4. Menzies,Robert. Pentecost This Is Our Story, Springfield, Gospel Publishing House, Neuman,Peter D. Pentecostal Experience. An Ecumenical Encounter, Eugene Oregon: Pickwick Publications, Pankey,William. Pentecostal Perspective on the practice of Spiritual Formation. accessed 3 June ( Pankey,William. Pentecostal Perspective on the practice of Spiritual Formation. accessed 3 June : Moon, Gary W. and Benner, David G. Spiritual Direction and the Care of Souls. Downers Grove: IVP Academic, 2004.