Spirituality

Could One Be Both Spiritual and Religious?

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Celtic_cross_Knock_Ireland

By Sebd – Own work, CC BY 2.5, via Wikimedia Commons

For some time now, I’ve noted the growing distinction between being spiritual and being religious, including this recent Vox article noting that at least one in five Americans identify as “spiritual.”. Like so many things, this is framed as a binary–you are either one or the other, and increasingly the choice is “spiritual.” It is true, as the article notes, that many who identify as spiritual maintain some religious affiliation, but participate much less in the religious observances of that tradition, and do not find “religion” as meaningful in their lives.

Those who are “spiritual” describe some kind of sense of a higher power and connectedness to the world, often experiencing spiritual experience in art, nature, music, personal rituals like yoga. It’s striking to me how importance beauty is in this contemporary spirituality. It seems that for many, their experience with formal religion was one laced with ugliness–rigid uniformity of belief or practice, hypocrisy, or simply dullness.

What I find interesting in all this is that I’ve never felt I had to make a choice. I am religious in the sense of worshiping weekly with a community that I’ve been a part of for twenty-seven years. We break bread together, sing together, wrestle together in figuring out how to apply the teachings of the Bible in our daily lives, and serve together. It’s not been perfect, because none of us in this community is perfect. We’ve fought, we’ve differed, we’ve sometimes parted. But we’ve prayed for the sick and brought in meals, we’ve fed the hungry, helped needy schoolchildren with lunches during the summer and school supplies. All of this is “religious” in the sense of being “bound” (from which the word religion derives, related to the word “ligament”) to a group of people with whom I share beliefs, practices, and life, and to the God we worship together.

I’m also “spiritual” in some of the senses described in this article. I believe we encounter God in everything from the very ordinary practices of brushing our teeth and caring for our homes to creating a painting or singing “Messiah” or other transcendently beautiful pieces of music. I find wonder in the creation, whether in the coneflowers in my own garden, or the particular beauties of oceans, forests, and mountains.

At the same time, my “religion” nourishes and enriches my spirituality. As Dorothy Sayers once asserted, “the dogma is the drama.” My faith tells me that the beauty I rejoice in in the world is the artistry of a Master, and that it would be folly to worship the artistry instead of the Artist. My faith doesn’t just tell me to love people in general but binds me in a particular community, challenging me to lean into the hard work of loving real people who stubbornly remain themselves and not the people I want them to be. My faith faces me with the ugliness of my sin and all the ways I deceive myself into thinking I’m better than I am, and shows me the way to forgiveness, and what I might become through grace.

I’ve also come to appreciate the specificity of the things my faith tells me about my God who is not a vague “higher power” but a personal being. I love and care about words, and it makes eminent sense that a personal being might be able to communicate God’s self in words as well, as the source of our own communicative abilities. And with this is the capacity for real relationship, and one that, perhaps even more than in human relationships, I cannot simply conform to my wishes.

In the end, the religious ties that “bind” me actually free me to engage with a God to whom I may speak freely or be silent and who I cannot make in my image. I am freed to be in a community where I have a group of people to whom I belong. I am freed to tend and serve a world of beauty. All the beauties and transcendent experiences of life make greater sense in pointing to a reality of which our present day is but a glimmer.

So, if a pollster asks me whether I would define myself as “spiritual” or “religious” I guess I would just have to say “yes.” I’ve never felt I had to choose, and I’m not about to start.

Review: Falling Upward

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Falling UpwardFalling Upward, Richard Rohr. San Francisco: Jossey-Bass, 2011.

Summary: Richard Rohr focuses on what he sees are the key developmental tasks for each “half” of life, using the image of the container for the first half, and contents for the second.

I’ll be honest. This is not a book I can wholeheartedly recommend. While I found a number of useful insights, I thought the “spirituality” on which Rohr grounded these more reflective of a “blend” of Eastern and Western spirituality rather than the Catholic Christianity with which Father Rohr is most closely identified. For some, that may not be a problem, or even is a plus! If you are looking for a spirituality that roots an understanding of development in classic Christianity, whether Catholic, Orthodox, or Protestant/Evangelical, that is not this book.

First for the insights I most appreciated, which I think come out of long pastoral work with people seeking to grow in their faith throughout life. There are two key insights that are important:

First, there is the insight that life can be divided into two halves with the key task of the first being fashioning the “container” of one’s life and that the second half is devoted to the “contents” of that container. The first half is the structures of rules, disciplines, community. This occurs in a healthy way when these things are present in an atmosphere of unconditional love. Where love is lacking or the structures are lacking, the container is inadequate for the second half task. The second half, then focuses on the contents of life, the becoming of a unique person who knows how to draw from all these structures and yet go beyond them.

Second, there is the title idea of “falling upward”. At some point, there is a necessary “fall”–failure, suffering, tragedy. In some sense the first half “container” may have prepared you to face these, and yet is inadequate of itself to do so. It is time, in Rohr’s words to “discharge your loyal soldier.” It is often in the facing of our fallenness and finiteness and imperfection that we become fully human as we stop trying to be what we are not, and begin to pursue a life of grace, of calling, of wholeness, discovering our True Self. Those who resist “falling upwards” go on in life to become cynical, emptily driven, emotionally detached and judgmental individuals. This is the story of the elder son in the story of the Prodigal.

There are several key places where I believe Rohr is articulating a spirituality grounded more in a “new age” spirituality than in Christian orthodoxy, despite his warm avowals of how for him Christ is the center. For one thing, he articulates a new age account of the fall of Adam and Eve as a “necessary fall” for their development of consciousness. I would agree with the formative nature of failure, transgression, and suffering that comes to the foot of the cross and finds grace. That is different from a theology that says the fall was necessary for the evolution of our consciousness. One involves restoration of what was lost through the cross. The other seems to involve evolutionary progress where a cross is superfluous.

A second place is Rohr’s proposal that “heaven” and “hell” have to do with our consciousness, rather than ultimate destinies. Certainly, our consciousness can be “heavenly” or “hellish.” Views like this have become popular of late, perhaps as alternatives to ugly forms of “hell fire preachers”. Yet I wonder if the grace Rohr speaks of can be meaningful without there being a real judgment.

Finally, Rohr seems to propose that our development is really through a transformation of consciousness through the “falling upward” experience, perhaps aided by the Spirit of God, rather true spiritual rebirth. There is language of “union with ourselves and everything else” that seems more the language of pantheistic monism than of being “at-one” with God in Christ. In fact, it seems at times that Rohr is among those who say that all religions are really saying the same thing and that those who say otherwise are guilty of “either-or” thinking. I would contend that the difference between a “both-and” view that wipes out distinctives and the Christian faith is that the Christian faith is a faith of reconciliation–a third way between “either” and “or” that doesn’t wipe out distinctions but reconciles them in Christ.

This is regrettable in my view because his insights into the two halves of life and the transition of what I might call “fall into re-formation” may be grounded far more robustly is what C. S. Lewis would call “mere Christianity.” There are so many things that, for one living in the second half, connected deeply for me. His description of “the second simplicity” and the “bright sadness” ring true. I think part of what so many like in Rohr, and I’ve appreciated in his other writings is his ability to capture the imagination and heart in his word paintings. However, as one who cares about the second half journey and believes it is best grounded in “mere Christianity” I would recommend Hagberg and Guelich’s The Critical Journey as one of the best books I’ve come across on the issues of our life journeys.

 

Review: The Spirit of the Disciplines

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Spirit of the DisciplinesThe Spirit of the Disciplines, Dallas Willard. San Francisco: Harper & Row, 1988.

Summary: Dallas Willard’s classic work explaining why and how spiritual disciplines are vital for transformation into the character of Christ as his disciples.

This book, along with Richard Foster’s Celebration of Discipline, were instrumental in introducing spiritual disciplines and spiritual formation into the parlance and practice of both mainline and evangelical Protestant Christianity. This work has been in print for 27 years and it may be time to take a fresh look at what has become a classic reference work on spiritual disciplines.

Willard contends that one of the major challenges facing the church is the transformation of character in the lives of Christians. He contends that spiritual disciplines, which may be observed in the life of Jesus, are in fact the “easy yoke” of Jesus. He likens transformation to the athletic feats of sports figures, that only are possible through years of practicing certain disciplines. His thesis is that:

“The disciplines for the spiritual life are available, concrete activities designed to render bodily beings such as we ever more sensitive and receptive to the Kingdom of Heaven brought to us in Christ, even while living in a world set against God” (p. 252).

A critical aspect of Willard’s thinking is his understanding of what it means to be humans who are meant to image God in their embodied existence. What has been overlooked in much of the church is that the “spiritual life” which is a vital part of being human is one lived out through our physical bodies. Salvation is not a moment but a life of transformation worked out in our bodies. He spends several chapters laying out this theology of the body, culminating in a look at the life of Paul and how his own understanding of spiritual life exemplifies this embodied understanding.

Willard then in two chapters outlines the history of the disciplines and enumerates some of the most important. Critical in his survey of history was a monastic asceticism focused on forgiveness of sin. Willard contends that Protestantism either continued or reacted to this mistaken focus. He argues instead for a kind of asceticism focused on the discipline of the body through which spiritual transformation occurs as it positions us to interact with God. He then describes key disciplines in two groups, those of abstinence (including solitude, silence, fasting, frugality, chastity, secrecy, and sacrifice) and those of engagement (including study, worship, celebration, service, prayer, fellowship, confession, and submission).

The final two chapters take up the issues of poverty and power. First, on poverty, Willard argues that the idea that it is more spiritual to be poor. While we are not to show preference for the rich and should care for and even patronize the businesses of the poor and live among them, the issue is using resources under the grace of God for the good of people and the glory of God. He also has an interesting take on power–we idolize power when the radical character transformation of disciples leads to a situation akin to life under the judges in Israel. In the church Willard argues that:

“The leader’s task is to equip saints until they are like Christ (Eph. 4:12),  and history and the God of history waits for him to do this job. It is so easy for the leader today to get caught up in illusory goals, pursuing the marks of success which come from our training as Christians or which are simply imposed by the world. It is big, Big, BIG, and BIGGER STILL! That is the contemporary imperative. Thus we fail to take seriously the nurture and training of those, however few, who stand constantly by us” (p. 246).

The book concludes with an epilogue which is a personal appeal to apply the truth of the book. There are two appendices, the first of which is an excerpt from Jeremy Taylor “on the Application of Rules for Holy Living.” The second is an article on Discipleship that first appeared in Christianity Today in 1980. Don’t skip over this–it is a bracing challenge for church leaders to devote themselves to the work of making disciples.

I was struck afresh with how important this book for any of us who teach the spiritual disciplines and are committed to their practice in our lives. The disciplines are so much richer when we understand how God works through the disciplines for our growth in Christ. The central section, which can be a bit heavy going, is vital in a church that still often is “gnostic” in its view of the body. Most of all, it is a critically important book for any who are tired of nostrums and empty ritual and long for the experience of transformation.

 

 

Review: Dwell–Life with God for the World

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dwellDwell: Life with God for the World, Barry D. Jones. Downers Grove: InterVarsity Press, 2014.

Summary: A focus on mission and a focus on spiritual formation are often divorced from one another. This book argues for a missional spirituality rooted in the incarnation of Jesus, his dwelling among us to restore broken shalom that is revealed in spiritual practices that herald the vision of the kingdom that is both present and to come.

If I were to draw a Venn diagram (remember Venn diagrams?) of the group of people who are missional, and the group of people who care deeply about spiritual formation, I would probably draw one with two circles with only a small area of overlap. And sadly, we sometimes have people who live at one of two extremes, either rabidly engaged in mission but lacking in spiritual depth and self-understanding, or people whose spirituality has seemed to turn in on itself, with little or no concern for the world.

Barry Jones believes that the key to a life that brings mission and spiritual formation together is the incarnation of Jesus, his dwelling among us both in a vibrant relationship with the Father and for a mission to restore the broken shalom of the world. He organizes his discussion of missional spirituality around the incarnation of Jesus into three parts: vision, practice, and context.

Chapters one through four focus on gaining a vision of God’s intention in the world. Chapter one begins with the biblical narrative, contending that the concluding vision of the new heaven and earth shapes a spirituality that is creation affirming, people affirming, body affirming, intimately connected to God, and God’s just reign. Chapter two centers on the breaking of God’s shalom by human rebellion and contends that the most appropriate response is a sacred discontent that looks beyond ourselves to God to address the world’s condition. The next chapter explores our deep thirst, a longing for God fulfilled in the outpouring of the Spirit of God through Christ giving us living water and making us as the church, the dwelling place or temple of God on the earth. Finally, in chapter four (which I think should have preceded chapter three) he explores how Jesus incarnation reveals God’s vision for the world as boundary breaker, shalom maker, people keeper and wounded healer.

In the next five chapters, he explores how various spiritual practices flesh out living the vision of God in the world. Chapter five focuses on a “grammar” of the spiritual disciplines, a substructure that governs the appropriate engagement of disciplines in a missional spirituality that includes attentiveness, receptivity, embodiment, community and rhythm. Then in succeeding chapters he focuses on four practices among others that sustain our life in God for the world. These are prayer, worship (the work of the people), sabbath rest, and feasting and fasting. He has some challenging remarks in the chapter on sabbath about engaging relationships and disengaging from our technology. And he observes that feasting as well as fasting are spiritual disciplines that reflect our incarnate life as we long as we long for the world to come.

The final part, on context, consists of just one chapter, which was somewhat surprising. It would seem that much more might be said about this. His focus is first of all on what he sees as a post-Christian western world in which he believes our call is to live question posing lives of faithfulness sustained by our practices and centered around vibrant, parish-like communities that take seriously the physical place in which they are located.

I appreciated the grounding of missional spirituality in the doctrine of the incarnation. The dangers of over-spiritualizing both mission and formation find their corrective in the God who truly has dwelt with us in human flesh and continues to dwell among us and in us through his Spirit. Jones’ ideas about the embodiment inherent in the practices, the incarnational presence of the church and particularly the concern for “placed” parish missional life are helpful contributions to developing a missional spirituality. I hope the author will continue to flesh out these ideas, perhaps thinking and writing more about the third category of context and how congregations may live out an embodied spirituality and missional presence in their local contexts.

Review: Leisure and Spirituality

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Leisure and SpiritualityLeisure and Spirituality by Paul Heintzman. Grand Rapids: Baker Academic, 2015.

Summary: This book explores the connection between leisure and spirituality from a Christian perspective, considering contemporary and classical concepts of leisure, the perspective on leisure we may gain from the Bible, and the author’s own synthesis and critique of leisure concepts, biblical material and contemporary research.

Leisure and spirituality. For some, the only relation between these two words is that of an oxymoron. And that may be our problem. Gordon Dahl, one of the early writers on leisure and play noted that most people, “tend to worship their work, to work at their play, and to play at their worship.” Paul Heintzman, a leisure studies professor at the University of Ottawa, has given us a measured, clear and thoughtful assessment of the contemporary, classical, and biblical material related to these ideas along with findings from contemporary research in this field.

The book begins by exploring concepts of leisure and their contemporary expressions, outlining seven conceptions: leisure as a state of being, leisure as non-work activity, leisure as free time, leisure as a symbol of social class, leisure as a state of mind (flow experiences for example), feminist conceptions of leisure, and holistic leisure. He explores the history of the leisure concept which he sees expressed both in Greek and monastic Christian circles as contemplation, a state of being; and leisure as activity, the primary conception of leisure in the Reformation and Renaissance, conceiving of work as primary and leisure as restorative.

Heintzman turns to the biblical material beginning with the commands around sabbath and its support of an egalitarian view of life, a rhythm of work and rest, and qualitative renewal and celebration. He explores the use of “rest” in the Bible and finds again a qualitative emphasis on the enjoyment of peace, abundance, and freedom, centered around a secure relationship with God in Christ. He then considers other related words, most notably the use of schole’ in the Septuagint translation of Psalm 46:10, rendering it, as Josef Pieper did, “have leisure and know that I am God.” which certainly supports a contemplative notion of leisure. He also notes in Israel’s festivals a more active expression of leisure. He follows this with an exploration of work in the Bible and its relation to leisure.

In the concluding chapters of the book, he applies the biblical material to a critique of the different concepts of leisure, arguing for a holistic view that combines contemplative and active conceptions of leisure. He contends for an identity view with regard to a work-leisure ethic in which work and leisure are not fragmented into separate aspects of a life but experienced simultaneously by whole persons, where we “rest in our work”. He then turns to eight processes that have been found in research to enhance spirituality, considers how these help in coping with stress, and concludes with arguing for the mean found in the book of Ecclesiastes between hedonistic pleasure seeking and compulsive workaholism–the enjoyment of the goodness of our lives in rhythms of work and rest.

This is an important work in several ways. I did quite a bit of reading on the theology of work in the 1980s, covering the ground Heintzman covers. What I discovered, and Heintzman confirms in his literature review, is that little has been written in this area since then and so this book explores work, rest and leisure for a new generation. In addition, Heintzman gives us a thorough and clear overview of conceptions of leisure including those of Veblen on the leisure class, and feminist perspectives, that might not be as commonly considered. What I found most valuable, however, was the latter part of the book where Heintzman gives his own critique and synthesis of all this material. The eight practices he advocates out of his research may be helpful for those who engage in spiritual direction or retreat planning as well as those leading recreation programs, particularly in Christian settings. Many of us still struggle with reconciling the ideas of leisure and spirituality. After reading Heintzman’s book, these are a bit less of an oxymoron for me.

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Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

A Vocational Blind Spot

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Blind spot test

Blind spot test

At the conference I am attending on the academic vocation, we talked today about a blind spot that occurs in many faith communities. In many of these we look at vocation only in terms of religious vocations or applying to those involved in spiritual ministries.

What is striking is that many of the academics I know see their work as a spiritual calling but often fail to hear any affirmation of this either in their institutions or in their faith communities. And it is not just academics. I’ve know people in the world of business, law, medicine and other fields who see their work as integral to being faithful to a spiritual calling. Sometimes they have been highly successful and impactful in this work. Sadly, in many cases the only affirmation they receive in faith communities is for how much money they contribute, but not for the work they do.

It’s not limited to academics and professionals. I’ve know plumbers and carpenters and electricians and many others who view their work as being “for God.” They seek to do quality work, deal honestly, and serve their customers.

One of our speakers asked the question of what it would mean if we wouldn’t simply feature the people in ministries or religious vocations or trumpet the big donors, but also celebrate the engineers and plumbers, lawyers and electricians, and all the others who are conscientiously offering the gifts of their work to God.

The apostle Paul wrote an early group of Christians saying, “And whatever you do,whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17). My sense is that “whatever” encompasses anything not specifically prohibited by the scriptures.

What would it mean if we broadened our sense of calling to encompass “whatever”? What if we honored the intrinsic value of the work people do, and not just what it is “good for”? What if we started affirming the 40 or more hours a week people spent in their workplaces as mattering to God, and not just the few hours they gave to church activity?

What if?

Review: Spiritual Direction: A Guide to Giving & Receiving Direction

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Spiritual Direction: A Guide to Giving & Receiving Direction
Spiritual Direction: A Guide to Giving & Receiving Direction by Gordon T. Smith
My rating: 4 of 5 stars

Many longing for a deeper awareness of the presence of God in their lives have rediscovered the special relationship known as spiritual direction. One of the needs that have existed is for a readable and concise treatment of the nature of this relationship. Gordon T. Smith has given us that account in this 96 page book packed with both a theological basis for and practical explanation of this form of spiritual friendship.

He begins by describing the agenda of this relationship as one of “directing our attention to the presence of God in our lives.” This relationship is grounded in four theological themes: the Triune person and work of God, the nature of religious experience, the particularity of each person and the church as the people of God and means of God’s grace.

The conversation in a spiritual direction relationship is a focused one where a director seeks to listen to both directee and God as the directee talks about relationships and work, key decisions, our experiences of suffering and pain, and most of all in the life of prayer.

After talking about the content of this conversation, he talks about the form it takes–how is this hour (usually a fixed time is set and typically an hour) spent? It is a conversation that begins with the directee sharing about his current life experiences, reflected upon coming into the meeting. After a time of silence the director may ask questions, and propose observations regarding how God may be present in what has been shared or how the directee may respond to this presence. After silence, the directee responds and the two may dialogue further with the director closing the time with a prayer of blessing.

Smith has a chapter on the role of direction in evangelism and how direction is a special form of friendship and its relationship to pastoral ministry. Spiritual direction is a helpful counterpoint to worship, teaching, and pastoral leadership in pastoral ministry. Spiritual direction can be instrumental in helping a person come to faith as a director helps a seeker discern how God is present. Like a friend, a spiritual director speaks with truth and freedom but at the same time never preempts one’s personal responsibility to choose.

The next two chapters focus on the qualities of both a good director and a good directee (something I’ve not seen elsewhere!). Good directors are schooled in a theology of the Spirit, have an awareness of the history of Christian spirituality, extend compassion and grace, have a capacity for “double listening” to directee and to the Spirit, and keep confidentiality. Directees approach with a desire to grow, a meekness and humility, and intentionality of preparation and response. He then concludes with a focus on the true director in this relationship, the Spirit of God.

We often oppose “spiritual” and “practical”. Smith fuses the two in an account of spiritual direction that prepares the reader engaging in or considering direction to understand the nature and practice of this formative discipline.

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On Liminal Space

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One of the ways to impress friends (and maybe gain some sympathy if they understand you) is to say that you are in a “liminal space” in your life right now. I’ve come across this idea more and more in the past few years and particularly this week at the conference I am attending. A liminal space is the undefined boundary between two clearly defined spaces. The threshold to my house (the front stoop and entryway) is a liminal space between outdoors and the indoor living areas of my house.

In many instances, this term is used to describe a life transition. Pregnancy is a liminal space between just being a couple and being parents–between something that was familiar and something that will be totally new. It can be the space between losing a job and getting another one. It can be things like “mid-life”, that odd period somewhere in your forties where you realize you are no longer “young”, where you see changes in your body, and you are asking questions again of what’s it all about?

This is actually a good term for something my wife and I have been experiencing. This is the year we enter our seventh decade, complete with Golden Buckeye cards, courtesy of the State of Ohio. A number of our high school and college friends have already retired. While I’m not there yet, we’ve noticed some interesting changes and new questions we are asking.

For one thing, we are becoming far more ruthless in deaccumulating. I was cleaning out a desk we are preparing to sell and discovered old notebooks from seminary and college that I haven’t looked at in 30 to 40 years. And for the first time, I had the courage to say–I don’t need to keep this. I also recently got rid of several boxes of books I realized I either would never read or never look at again. And I feel like we are just getting started.

In my work I’ve found myself moving from simply thinking about my own goals and career development to nurturing these in younger colleagues. While I still have challenging assignments and great ministry opportunities among the students and faculty with whom I work I am thinking more and more about encouraging and empowering others and handing off to a new generation of people in our organization. I’m really not intimidated by that–I want what we are doing to outlast my working years. I find myself thinking more about not simply ending work at some point but wanting to finish well–something older workers don’t always do. In particular, I don’t want to be the old crank!

I’ve found we’ve begun pursuing more avidly interests we just couldn’t consider during the peak years of work and being parents. And so we go painting, take photographs, write blogs and sing music. We’ve learned you can audit courses for free at Ohio public universities when you are sixty and are thinking about this. Health permitting, we expect to have a life after work and it is interesting to begin cultivating what that might be and asking what that will look like.

One thing about liminal spaces is that one is going from high def to low def. I really don’t know what life after work entirely will be like. One of the things we learned today is that it is very tempting to rush the answers to these questions rather than to spend some time lingering with the questions, which often leads to greater self-understanding and better answers. Low def is uncomfortable yet it can be a place for growth.

One would think we’d have life figured out by this point. Wrong! We’ve never been to this part of life before, other than watching parents and older friends go through it. In my faith, we talk about growing in Christ-likeness, or as I like to speak of it, growing into our “size Jesus” clothes (thank you for that image, Andrea!). I’m so glad I still have opportunities to learn and grow, even if it means new questions and uncertainties. It seems to me the only alternative is stagnation, and to me that would be to die before I’m dead! Liminal space seem far better.

 

 

Review: Living in Christ’s Presence: Final Words on Heaven and the Kingdom of God

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Living in Christ's Presence: Final Words on Heaven and the Kingdom of God
Living in Christ’s Presence: Final Words on Heaven and the Kingdom of God by Dallas Willard
My rating: 5 of 5 stars

This book represents the “last words” of Dallas Willard, who died in 2013. In February of that year, he gave a conference at the Dallas Willard Center and was joined in presentations and dialogue by John Ortberg, pastor of Menlo Park Presbyterian Church. The book, more or less, is a transcript of their presentations and interactions. The format was that they alternated presentations, giving a total of seven with Dallas giving the first and last. After each presentation, there was a time of dialogue between the two of them (except for the second presentation where Ortberg is in discussion with an unnamed party).

The presentations explore what it means to enjoy Christ’s presence in our present life. Dallas begins with talking about taking Jesus yoke of discipleship on himself. Then John talks about spiritual transformation and the kingdom of God. Dallas follows with what it means to seek the kingdom and obey the king’s teaching. Then John explores not so much the doctrine of the Trinity as our experience of the Trinity in our own lives and in the church, as we are drawn into these eternally loving relationships. Dallas explores the inner life of persons and John follows with spiritual disciplines that train our persons for life. The book concludes with Dallas talking about the nature of blessing and leaving us with a blessing from God.

While I think it is important and valuable to read all of Dallas Willard’s work, one does find something of the “essence” of Willard in this book. He talks about the spiritual disciplines as a way of opening ourselves to transformation that we cannot work directly into our lives. Through John Ortberg, we hear about the relentless elimination of hurry in our lives. We’re challenged by Dallas at several points to support our fellow believers and leaders in other churches rather than treating them as rivals. We learn about a discipleship that is embodied in our physical life and actions and not “spiritualized”.

There are statements throughout that are aphoristic in nature:

“There is nothing wrong with the church that discipleship will not cure” (p. 16).

“You know something when you are able to deal with it as it is on an appropriate basis of thought and experience” (p.31).

“Well, what Jesus teaches us is that within his presence and with his work, we begin to live in heaven now, and that’s why he says that those who keep his word will never experience death…. I think many people do not realize they’ve died until later” (pp. 83-84).

And one for us readers: “Aim at depth, not breadth. If you get depth, you will have breadth thrown in. If you aim at breadth, you will get neither depth nor breadth (p. 149).

As good as each presentation was, the interactions between Ortberg and Willard are priceless as we see two men who have walked with God, and helped others do so, reflect on this life and work with Christ. Often, the asides are sparkling gems of insight–several of the quotes above are from the dialogues. All of this not only gives us a taste of Dallas Willard, but whets our appetites for the kind of spiritual life about which he wrote and in which he mentored so many. And if it did so, he would rejoice, in the more immediate presence of the Lord he loved and followed in life.

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April 2014: The Month in Reviews

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Another month and another pile of books read! This past month I read of pilgrimages fictional and real, and collections of essays on the future of reading, of politics and religion in the past, and the present relevance of a martyred saint. I read books on big questions, worthy dreams and good and beautiful lives. I explored Winston Churchill’s leadership during World War 2, and a text promoting an alternative to the war around ‘origins’. In case you missed any of the reviews, here is the list with links to my review posts.

1. The Edge of the Precipice: Why Read in the Digital Age ed. Paul Socken. This collection of essays is an exploration of the future of reading and the promotion of reading of great literature by those who love to read and love great literature. It is also thoughtful about the impact of digitization on reading.

2. In Search of Deep Faith by Jim Belcher. Belcher recounts a sabbatical journey with his family through England and Europe exploring the lives, and visiting the sites where those lives were lived out, of his heroes of faith–C. S. Lewis, William Wilberforce, and Dietrich Bonhoeffer among them. His vignettes of these people and his “keeping real” the ups and downs of family life on ‘pilgrimage’ made this a great read.

3. Big Questions, Worthy Dreams by Sharon Daloz Parks. This is an oft referenced work on the spiritual longings of young adults and the role mentors may play in faith and values development.

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4. Politics and Religion in Enlightenment Europe, James E Bradley and Dale Van Kley, eds. This collection of papers chronicles the relationship between various religious reform movements and the political structures in their host countries during 18th century Europe–an interesting exploration of the almost unavoidable relationship of religion and politics in another setting.

5. The Good and Beautiful Life by James Bryan Smith. This is the second volume in his Apprentice series and explores how the Sermon on the Mount represents the core of Jesus’ teaching on how one indeed can live a sustainable good life. The book includes “Soul-Training’ exercises and is useful for both individuals and group discussions.

6. The Pilgrim’s Regress by C. S. Lewis. This is Lewis’s first work following his conversion and reflects something of his own spiritual journey. As an early work,  it may not be his best but read it if you love Lewis and you are curious about “why regress?”.

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7. Mapping the Origins Debate by Gerald Rau. Rau’s purpose in this work is to delineate the six (not two!) models of origins of the cosmos and life held by different people and how each of these addresses the evidence around the origin of the cosmos, of life, of the species, and of human beings. His does not advocate for a particular view but shows how philosophical presuppositions and one’s definition of “science” shape one’s interpretation of the evidence and which of these models one is most at home with.

8. Winston’s War: Churchill, 1940-1945 by Max Hastings. This is neither strict biography nor war history but a look at Churchill’s leadership as Prime Minister of Great Britain during World War 2. It gives a balanced treatment of Churchill’s indispensable ability to rally his people and woo American support, and the flaws in his relationships with his war commanders and his perception of Britain’s post-war future.

9. Bonhoeffer, Christ, and Culture, Keith L Johnson and Timothy Larsen, eds. This book contains the papers give at the 2012 Wheaton Theology Conference, which focused on Bonhoeffer, and sheds valuable light on his Christ and Word-centered theology, the transforming influence of the Harlem Renaissance in his life, and Bonhoeffer’s decision to participate in resistance against Hitler and how he reconciled this ethically.

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That’s the month in reviews. Look for reviews in the next month on a collection of Manhatten Project materials, faith and science in Antebellum America, a new biography of Harriet Beecher Stowe, a landmark work on genocide and American foreign policy and more! Thanks for reading!