To understand God and His teachings better, one must be devoted to Lord both physically and mentally, yet such faithfulness may be challenging for some individuals. In his book Emotionally Healthy Spirituality, Peter Scazzero explores the specifics of holistic spiritual growth. The main ideas presented by Scazzero concern acceptance to change, emotional maturity, the capacity to learn oneself through feelings, lessons from the past, crises, losses, and grief.
Introduction: Embrace Transformation
The author offers important information from the beginning of the book. In the Introduction, Scazzero (2017) states that the goal of his writing is to help people transform spiritually and emotionally to build a more profound relationship with Jesus Christ (p. 7). Scazzero (2017) proposes that deeply changed individuals shift the world due to developing the capacity to have a stronger and long-lasting impact (p. 7). Accordingly, the author suggests that to become closer to God, a person should embrace the modification of his or her spirit and mentality.
Chapter 1: Mature Emotionally
One of the central ideas of Emotionally Healthy Spirituality concerns the conflict between one’s faith and emotions. In Chapter 1, Scazzero (2017) suggests that while one can perceive themselves as a devoted follower of Christ, the individual’s inner aspects of humanity may remain untouched by God (p. 16). Such people meticulously read the Bible for answers to their problems and sincerely love Lord but are often frustrated, exhausted, and deceitful toward others and themselves (Scazzero, 2017, p. 18). The reason for the dissatisfaction is emotional immaturity, which is frequently neglected yet prevents a person from being whole in the way intended by God (Scazzero, 2017, p. 20). The author proposes ten symptoms of emotionally unhealthy spirituality, such as doing something in Christ’s name while being insincere and ignoring feelings of sadness, anger, and fear (Scazzero, 2017, p. 22). Nonetheless, people must first know themselves to truly comprehend God and his teachings (Scazzero, 2017, p. 37). Consequently, the central idea of Chapter 1 is that spiritual and emotional maturity are interconnected, and the latter must not be overlooked on the journey toward understanding Christ.
Chapter 2: Accept Feelings
The book educates individuals on the significance of being more accepting of themselves. In Chapter 2, Scazzero (2017) notes that many Christians assume they are not permitted to consider or openly express their sensations (p. 39). However, the transformation to emotionally healthy spirituality depends on people’s ability to feel (Scazzero, 2017, p. 40). By embracing both positive and negative sentiments, a person can learn to reflect and decide how to react to and manage the sensations (Scazzero, 2017, p. 43). The author states that God invites people to remove masks and reveal their authentic selves, which can be done by following four steps (Scazzero, 2017, p. 53). First, a person should explore his or her emotions in silence and solitude (Scazzero, 2017, p. 53). Second, individuals should have trusted companies to discover themselves (Scazzero, 2017, p. 54). Third, one should be ready to face challenges presented by uncomfortable situations (Scazzero, 2017, p. 56). Finally, people must pray for the Holy Spirit’s courage to continue changing (Scazzero, 2017, p. 57). Chapter 2 provides important information on how to grow emotionally by accepting one’s feelings and learning more about oneself.
Chapter 3: Learn from the Past
A central idea of the book concerns how people’s past affects their present lives. In Chapter 3, Scazzero (2017) proposes that a person is influenced by generations of their family and that it is necessary to cast aside the ancestors’ sinful patterns to relearn God’s way (p. 62). While reading Scripture and praying is rather easy, putting off deeply rooted harmful messages and habits of predecessors is more difficult (Scazzero, 2017, p. 68). Nevertheless, the author states that although an individual is impacted by their family of origin, one’s relatives do not determine the person’s future because God does so (Scazzero, 2017, p. 70). People are placed in particular families and cultures because of Lord’s plan, and by discovering more about the past, individuals learn about themselves and take control of their choices (Scazzero, 2017, p. 77). Instead of ignoring prior generations’ damaging qualities, a person should acknowledge such characteristics and select which features to keep and which not to pass on to future descendants (Scazzero, 2017, p. 77). Chapter 3 recommends that people must learn from the past to know themselves and subsequently understand God better.
Chapter 4: Let God Guide
Another main idea of Emotionally Healthy Spirituality focuses on overcoming troubles. In Chapter 4, Scazzero (2017) states that the transition into maturity in Christ mandates moving through the Wall, which is associated with an influential crisis in life (p. 88). An unexpected event can lead to a person questioning themselves and God (Scazzero, 2017, p. 88). However, the Wall is an important aspect of the journey toward Christ, yet it can make people stagnate (Scazzero, 2017, p. 89). The author declares that God is the One to direct an individual through the Wall, but there are some indicators of progress (Scazzero, 2017, p. 93). First, those who have crossed the Wall do not feel the need to judge others (Scazzero, 2017, p. 94). Second, being on the Wall’s other side means acknowledging that God is in control (Scazzero, 2017, p. 97). Third, people behind the Wall stop running ahead and wait for Lord (Scazzero, 2017, p. 98). Fourth, crossing the Wall helps a person detach from the counterfeit perception of self (Scazzero, 2017, p. 99). Chapter 4 suggests that people must have faith in God to guide them through crises.
Chapter 5: Grieve in God’s Way
One of the book’s central ideas concerns the role of losses and grief. In Chapter 5, Scazzero (2017) proposes that society perceives forfeitures as interrupters of routine life and strives to numb pain (p. 102). Nevertheless, when people lose continuously, they also begin to renounce their wrong views of God, and such disillusionment is accompanied by grief (Scazzero, 2017, p. 104). Consequently, there are several stages of biblical grieving in the family of Jesus. First, one must pay attention to their anger and sadness because when neglected, such feelings lead to passive-aggressive behavior or sarcasm (Scazzero, 2017, p. 110). Second, an individual must wait on God during confusing times (Scazzero, 2017, p. 112). Third, a person must embrace limits to become humble and grow (Scazzero, 2017, p. 115). Fourth, one must step on the path toward humility to mature in Jesus (Scazzero, 2017, p. 115). Fifths, grieving is meant to bless people by allowing losses to enlarge their souls (Scazzero, 2017, p. 118). Chapter 5 suggests that by accepting forfeitures and learning to mourn in Lord’s way, an individual evolves toward God.
Conclusion
To conclude, Peter Scazzero’s Emotionally Healthy Spirituality offers practical ideas that focus on readiness to change, emotional maturity, the role of feelings, lessons from the prior generations, crises, and grieving of losses. The author proposes that to truly devote themselves to God and become whole, people must transform. Accordingly, to shift closer to Jesus, one must grow emotionally, accept their sentiments, learn from the past, let God guide them, and mourn their forfeitures according to Lord.
Reference
Scazzero, P. (2017). Emotionally healthy spirituality. Zondervan.
“The Spiritual Disciplines Handbook: Practices that Transform Us” by Adele Ahlberg Calhoun is a guidebook that offers practical guidance on various spiritual disciplines that can help us grow in our intimacy with God, studying and applying the Bible, and loving others as Christ did. Part 2 of the book, “Open Myself to God,” introduces various spiritual practices such as contemplation, examen, journaling, and rest. Part 5, “Hear God’s Word,” explores practices related to studying and applying the Bible. Part 6, “Incarnate the Love of Christ,” offers practices described as loving others as Christ did. Calhoun concludes the book by encouraging readers to commit to practicing these disciplines regularly and to be shaped by God’s word. The book serves as a helpful guide for those seeking to deepen their spiritual lives and transform themselves through practical discipline.
Part 2 of the book, “Open Myself to God,” offers practical guidance on various spiritual disciplines that help us grow in our intimacy with God (Calhoun, 2015):
Contemplation involves intentionally setting aside time to be with God and letting go of distractions. This practice includes finding a quiet space to meditate on God’s Word or character, allowing thoughts and emotions to arise and fall away, and being open to God’s presence.
The examen is a practice of reflecting on the day’s events and discerning God’s presence in them. It involves recalling moments of gratitude, asking for forgiveness, seeking wisdom for the future, and acknowledging God’s presence throughout the day.
Journaling is writing down thoughts and emotions related to one’s spiritual journey. This practice includes writing down prayers, reflections on scripture or spiritual traditions, and gratitude lists. It helps to clarify one’s thoughts and deepen one’s relationship with God.
Practicing the presence involves intentionally focusing on God’s presence throughout the day. This practice includes acknowledging God’s presence in every moment, being mindful of one’s thoughts and actions, and giving thanks for everything.
Rest is a discipline of intentionally setting aside time for rest and rejuvenation. It includes getting enough sleep, relaxing and engaging in enjoyable activities, and setting boundaries around work and responsibilities.
The retreat is intentionally withdrawing from daily life to be alone with God. This practice includes finding a quiet and comfortable space to engage in spiritual practices, setting aside time for reflection and meditation, and seeking guidance from spiritual mentors or directors.
Self-care is intentionally caring for one’s physical, emotional, and spiritual well-being. This practice includes taking care of one’s body through exercise and healthy eating, engaging in activities that bring joy and fulfillment, and seeking support from others when needed.
Simplicity is a discipline of intentionally focusing on what is truly important and letting go of the unnecessary. This practice includes cultivating contentment, simplifying possessions and schedules, and giving generously.
Slowing is a discipline of intentionally slowing down and being present at the moment. It involves being mindful of one’s thoughts and actions, intentionally slowing down one’s pace, and being open to God’s presence in the present moment.
Teachability is the discipline of being open to learning and growing from others. This practice includes seeking out mentors or spiritual directors, being open to feedback and constructive criticism, and being willing to learn from different perspectives.
Unplugging is a discipline of intentionally disconnecting from technology and other distractions. This practice includes setting aside regular periods to be free from technology, being present in the moment, and being open to God’s presence.
Part 5: Hear God’s Word explores practices related to studying and applying the Bible (Calhoun, 2015):
Introduction
Calhoun explains that hearing God’s word is crucial for spiritual growth and transformation.
She encourages readers to approach the Bible with an open heart and a desire to be transformed.
Practices for Hearing God’s Word
Lectio Divina
Calhoun defines Lectio Divina as a slow, meditative scripture reading to allow God to speak to us.
She outlines four steps for practicing Lectio Divina: reading, meditation, prayer, and contemplation.
She emphasizes the importance of listening to God’s voice during this practice.
Memorization
Calhoun suggests memorizing scripture to internalize God’s word and allow it to shape our thoughts and actions.
She offers tips for effective memorization, such as repetition and writing out verses.
Bible Study
Calhoun guides studying the Bible, including choosing a passage, analyzing the context, and using study aids.
She emphasizes the importance of engaging with scripture on a deeper level and allowing it to transform our lives.
Spiritual Reading
Calhoun recommends reading books that deepen our understanding of the Bible and its teachings.
She suggests selecting books from trusted authors and using discernment to choose what to read.
Applying God’s Word
Obeying God’s Word
Calhoun emphasizes the importance of obedience to God’s commands and teachings.
She encourages readers to examine their lives and make changes based on what they learn from scripture.
Praying God’s Word
Calhoun suggests using scripture in prayer to align our desires with God’s will.
She provides examples of how to pray using verses and encourages readers to make it a regular practice.
Living God’s Word
Calhoun encourages readers to apply God’s word in all areas of their lives, including relationships, work, and leisure.
She emphasizes the importance of living out our faith and being a witness to others.
Conclusion
Calhoun concludes the section by encouraging readers to commit to practicing the disciplines of hearing God’s word regularly.
She reminds readers that transformation comes through consistent practice and a willingness to be shaped by God’s word.
In Part 6, “Incarnate the Love of Christ,” Calhoun explores practices related to loving others as Christ did. The central ideas and most important information from this part of the book (Calhoun, 2015):
Introduction
Calhoun emphasizes that loving others is central to the Christian faith and that we are called to embody Christ’s love in our relationships and actions.
She highlights the importance of cultivating a heart of love and compassion for others.
Practices for Incarnating the Love of Christ
Compassion
Calhoun encourages readers to be fully present with others in their joys and sorrows.
She suggests active listening, empathizing, and offering practical help.
Control of the Tongue
Calhoun explores the biblical call to be mindful of our words and use them to build up and encourage others.
She suggests practices such as speaking truthfully, avoiding gossip, and using words to bless rather than a curse.
Humility
Calhoun discusses the importance of humility in relationships and suggests practices such as admitting mistakes, seeking feedback, and serving others.
Justice
Calhoun emphasizes the importance of pursuing justice for all people, especially the marginalized and oppressed.
She suggests ways to get involved in social justice work, such as volunteering, advocacy, and financial support.
Stewardship
Calhoun encourages readers to care for the earth and its resources to show love for God’s creation and future generations.
She suggests reducing waste, conserving energy, and supporting sustainable practices.
Truth Telling
Calhoun explores the importance of honesty and integrity in relationships and suggests practices such as speaking truthfully, admitting mistakes, and being transparent.
Extending God’s Love to the World
Calhoun emphasizes that extending God’s love to the world involves individual practices and collective efforts to address systemic issues and promote justice and compassion.
She suggests ways to get involved in social justice work, such as volunteering, advocacy, and financial support.
Reference
Calhoun, A. A. (2015). Spiritual disciplines handbook: Practices that transform us. InterVarsity Press.
Death though feared by many, subject death remains a controversial topic. Death is a natural occurrence that every human being must experience. It is a stage that every person must undergo. The impact of death on human life does not occur in seclusion; this means when anybody dies, the people who are in agony are more than just close relatives. Death occurs within a given human context. It is for this reason that I interviewed to help study the human perspective on dying and death. Different cultures and religions have different views on death; every individual has his perspective on death. In the following paragraphs, I have provided an evident view of my interviewee’s perspective on death and dying concerning his culture, experience, and opinions on the subject. I have also provided my personal opinions and reactions on the same.
Mustafa is an African aged sixty-seven, and lives in a grass-thatched hut at Msambweni; a small village in the southern part of Tanzania. He is a father of seven and a grandfather of twenty-four. He is also a polygamist. In his homestead, there are two graveyards that he says are of his two elder sons who died in road carnage. His name suggests that he may be a Muslim but he says that he inherited the name from his late grandfather who had converted to Muslim during World War Two. Mustapha is an African who believes in his African faith and religion. He is very free and opens up to narrate his experiences of dying and death.
From Mustapha’s narration, it is evident that almost all Africans have a belief in one Supreme Being (Mawere, 2011). The Supreme Being is the creator of both heaven and earth. It is believed that the dead are closer to the Supreme Being than the living. The rift between the human beings and the Supreme Being remains inevitable and natural in the place of the dead. The African culture maintains that it is only in the land of the living where rewards and punishments are inevitable. In the land of the dead, reward and punishment are automatic experiences irrespective of one’s behavior. What is crucial is ensuring that the rite is fully observed. If these passage rites are properly observed, rewards and punishment are automatically inevitable elements (Mawere, 2011).
If the deceased for instance, was a killer, a thief or might have at one time broke the social code of the community or one who at his death was not accorded a proper burial, then such an individual may be destined to severe punishment in the land of the dead as a roving spirit. The individual may also be whipped or expelled by the ancestors based on the seriousness of the offense committed during the life period, just with the Christian’s experience on death “Catholic view of purgatory” (Walls, 2012).In the African context of death, the witches and sorcerers are never accepted in the spirit world, this is normally attributed to the poor burial they are given. In most cases, their bodies are normally chopped and fed to hyenas or even burnt. Most African cultures believe that a denial of entry into the ancestral land is equivalent to hell (Mawere, 2011).
According to the African culture, death acts as a passage rite (Gordon, 2004). It is the last stage in the human life cycle and a transition to “life after death”. The passage rite is a long process; the dead must be separated from the living in a more respectful, smooth manner so that he can begin the next life (Gordon, 2004). From Mustapha’s experience on death, he says that the journey to the land of the dead is accompanied by many distractions and therefore if the dead are not accorded a proper burial, the spirit may return to trouble the living relatives. This he narrates from one of his late son’s burial ordeal; the son had been buried without his head as a result of a tragic road accident that left the head missing from the accident scene. The spirit kept on tormenting the relatives until they appeased it via the slaying of an ox. The beast helps in returning the deceased back home; a rite that is referred to in some African communities as the “home bringing” ceremony (Mawere, 2011).
In my client’s opinion, it is obvious that culture profoundly affects our behavior and those we are related to. It determines how people make meaning from situations such as death and dying (Gordon, 2004). We have to admit that power exists in culture, If we do not then it becomes difficult for us to gain knowledge from people with a different culture from us, or even teach others about our culture. Almost all communities have diverse cultures. The cultures create meaning to situations and natural objects. What we believe about death and dying is related to our culture (Gordon, 2004).
According to my culture, dying is an obvious occurrence, which is related to old age. I believe that people die as a result of old age. Death can easily be predicted from the aging process. Although I know that diseases are also causes of death, I still believe that the major cause of death is related to old age. Dying due to old age makes death the last cycle in human life.
References
Gordon, U. J. (2004). The African Presence in Black America. Trenton, N.J.: Africa World Press.
Walls, J. L. (2012). Purgatory: the logic of total transformation. New York. NY: University Press.
Mawere, M. (2012).The African belief and knowledge system: a critical perspective. Mankon: Langaa Research & Publishing CIG, cop.
The path of spiritual development is complex and paved with multiple challenges, yet there is an evident possibility to attain a higher level of spirituality after finishing the course. It seems that, after the studying is complete, one can develop a more insightful perspective into the meaning of Christlikeness and the ideas that it strives to convey. Specifically, it is expected to become evident that the importance of unity among Christians should take the main priority as the goal that the Christian community has to attain. With the focus on bringing people of the Christian faith together and the promotion of Christian values and virtues, the course will shed a lot of light on the role of a leader and the strategies that can be used to convince people to accept the essential principles of the Christian faith.
The course is also expected to provide the platform for research and profound contemplations regarding the selection of wording used in the Bible and the impact that it has on its readers. An analysis of Biblical texts and their contextualization will reveal how one can shape people’s attitudes toward the issue of Christian unity and the ideas that allow brining the community together, particularly, the perception of specific signifiers of Christian faith. Thus, during the course, the choice of framing Biblical events and narratives as the means of shaping people’s beliefs and ideas is believed to be studied. Furthermore, opportunities for inspiring Christians and introducing them to a coherent and consistent dialogue regarding the essentials of faith will been discovered.
Overall, it is assumed that the course will familiarize its participants with the principles of spiritual formation. The latter might seem as a rather obscure term, yet it, in fact, embraces several very clear notions such as personal perception of Christian values, the development of spiritual insight, and the ability to mature emotionally as a Christian believer.
Although the described interpretation of spiritual formation seems comprehensive enough, it could still use significant improvements. Therefore, it is expected that the course in question will offer more extensive knowledge of the concept of spiritual formation and the strategies that can encourage spiritual growth. Moreover, since a Christian leader also has to focus on promoting spiritual development in others, the notion of spiritual formation as a community process will need to be explored. Similarly, the role of a leader in shaping people’s perception of Christian values and philosophy will have to be analyzed to determine the critical aspects of increasing spirituality and emotional maturity within a specific cultural setting.
Defining Spiritual Formation
Gaining spiritual insight is a multifaceted process that involves several stages, education being one of them. Representing one’s growth and maturity as a Christian, the notion of spiritual formation incorporates several aspects of personal development that have to be explored in order to reach a new stage of spirituality. At the same time, the phenomenon under analysis may contain several meanings depending on the facet of Christian beliefs that is being addressed by mentioning it (Mulholland & Barton, 2016). In the Pentecostal tradition, with which I identify myself as a Christian leader, the concept of spiritual formation is typically rendered as the “process of forming believers in the image of Christ” (Feller & Lombaard, 2018, p. 8). Therefore, spiritual formation can be deemed as the endeavor at following the words and wisdom of Jesus Christ while shaping one’s religious beliefs and defining one’s Christian values that constitute the bulk thereof.
The process of religious formation in the Pentecostal tradition also involves balancing the development of the mind with the one of the body. In order to train one’s mind, one has to scrutinize the ideas that Jesus Christ conveyed in his teachings. The resulting revelation with which one’s personal journey into the next stage of the spiritual development will begin is a crucial step toward progress (Mulholland & Barton, 2016). As Feller and Lombaard (2018) state, “The mind will in Pentecostal theology learn the truth of Christ and grows under the Great Teacher” (p. 8). As far as the needs of the body are concerned in the Pentecostal movement, following the example of Christ is also necessary. Feller and Lombaard (2018) explain that “Conforming the body to Christ’s behaviours will implement the standard of Christ in demonstrable actions displaying the Lordship of Jesus” (p. 8). Therefore, based on the Pentecostal Christianity concepts, the process of spiritual growth involves introducing balance to caring for the emotional, mental, and physical progress by familiarizing oneself with the life, philosophies, and beliefs of Jesus.
The significance of the described aspects of spiritual growth is stressed throughout the Scripture, with the most prominent ideas being linked to the examples of people experiencing spiritual decay. For instance, the importance of following the example of Jesus Christ in abstinence from hedonistic behaviors is mentioned in the Gospel of St. Luke (Mulholland & Barton, 2016). Specifically, it is mentioned that those failing to follow the described teachings “are choked by life’s worries, riches and pleasures, and they do not mature” (“Luke 8:14-15,” n.d.). Thus, the importance of training one’s body along with one’s soul is emphasized directly.
Personal Spiritual Assessment
As a Pentecostal pastor, who plays the role of a spiritual leader, and an educator in an Adult Sunday School, one has to incorporate several practices of spiritual development into one’s leadership approach. Studying the Scripture and other essential religious texts is one of the crucial facets of a pastor’s spiritual development since it provides me with a profound insight into the teachings of Jesus and their implementation in the context of the school and one’s parish. Moreover, by subjecting religious texts to scrutiny, one can develop new insights and share them with one’s students and parish members to encourage their curiosity and promote a better understanding of Biblical texts.
Apart from exercises for the brain described above, one should also engage in the physical and spiritual practices that will allow one to advance in one’s spiritual development. Specifically, one should recognize fasting and praying as the key spiritual disciplines that constitute one’s religious practice presently. The focus on fasting will serve as the basis for developing the humility required for gaining a greater degree of spirituality, at the same time focusing on the notions of humility and humble life. Fasting reflects critical viewpoints on the idea of physical changes and the associated challenges that one needs to face in order to explore the essence of Jesus Christ’s teachings and philosophy.
Teaching humility through fasting and the associated restrictions allows one to cleanse one’s soul and focus on the contemplations associated with one’s spiritual progress. Due to the challenges associated with fasting, one can detach oneself from the mundane aspects of one’s secular life and study tone’s interpretation of the critical principles and values associated with the Christian teachings, as well as changes in one’s attitude toward them. Therefore, the process of fasting is both a physical and a spiritual challenge that leads to the development of a new source of satisfaction, which is less secular than the traditional elements of one’s life.
The significance of praying as a crucial constituent of the mental growth and a profound analysis of one’s knowledge of the Christian thought is truly priceless as well. Although praying in this context is linked to mental exercises as opposed to fasting, which is seen as a slightly more physiological one praying can also be seen as an attempt to encourage one’s emotional development. Similarly to fasting, which implies not only physical challenges but also spiritual cleansing, praying represents a twofold process of growth. On the one hand, it helps one to seek one’s true understanding of the Biblical values and principles. On the other hand, it implies addressing God directly and, therefore, represents a moment of personal growth as an exercise in emotional development.
The positive effects of the practices mentioned above are quite evident. Among the key benefits that praying, fasting, and exploring religious texts, one can build a strong system of Christian values and beliefs. The described advantage bears especially high significance for a person promoting faith to a community and encouraging people to accept Christian values. Specifically, the practices in question provide the foundation for teaching the essentials of Christian faith to the target demographic. In addition, as a Pentecostal minister, one should consider engaging people into the exploration of Biblical texts and a thorough study of their meaning.
Finally, the proposed activities allow one to become a role model for Christian believers to follow. For a minister, it is essential to prompt the spiritual development in the members of one’s parish. Similarly, the described goal has a crucial significance for teachers at Sunday schools, where people need guidance and support in their study and analysis of the Bible and its implicit meanings. Thus, by adopting the described methods as part and parcel of one’s religious practices, one will gain the skills required to guide students to the required ideas and help them build a Christian philosophical system. Thus, the target audience will follow the ethical standards and principles of the Christian faith by viewing their Christian leader as a role model who provides a worthwhile example of becoming a better person and a more inspired believer.
Apart from one’s life as a minister and a spiritual leader, the proposed changes integrated into everyday Christian rituals will lead to vast improvements in one’s spiritual life. For example, it will become possible to develop better knowledge of the foundational principles of Christianity and the meaning of Christlikeness. Viewing the life, spiritual journey, personal beliefs, and spiritual values of Jesus Christ as an example worth following, one will be able to approach the notion of Christlikeness. Thus, one will contribute to making the world a significantly better place through the implementation of the critical postulates that Jesus promoted. Although approaching the sanctity of Jesus is impossible, it is a viable idea to better the world by taking small steps in the direction that He showed in His teachings.
Nonetheless, there are some practices that might seem reasonable at first, yet cease to bring the joy and spiritual satisfaction that they are expected to deliver. For example, it would not be a sensible idea to criticize someone for failing to convert every member of their community to Pentecostal Christianity. Accepting differences in cultures and acknowledging the need for a theological dispute are some of the signs of personal and spiritual growth for a minister and a Christian teacher.
The Bible incorporates a large variety of texts and books that may speak to their readers directly, causing them to experience a spiritual revelation and prompting years of further development and growth. However, there is also a variety of other readings that may prompt one’s spiritual growth or steer it in an absolutely new direction that will lead to new personal discoveries. Academic readings addressing various theological points of dispute, such as “The Routledge Companion to the Practice of Christian Theology” (Higton & Fodor, 2018) can be deemed worthy of considering as the platform for spiritual growth. Overall, the present experience of the spiritual journey can be described as a continuous process of self-cognition and the attempts at connecting emotional, physical, and mental development. By directing the further analysis at one’s self and the transformation of the current interpretations of religious beliefs, one can develop a proper insight into one’s spiritual growth.
References
Feller, J., & Lombaard, C. (2018). Spiritual formation towards Pentecostal leadership as discipleship. Koers, 83(1), 1-12.
Higton, M., & Fodor, J. (2018). The Routledge companion to the practice of Christian theology. New York, NY: Routledge.
Spiritual Disciplines Particularly Useful to a Minister
Practicing spirituality is a crucial process for a minister since the use of spiritual disciplines allows for rapid growth. Therefore, to ensure that their development is consistent and that higher planes of spirituality are pursued, a minister should consider practicing a wide range of disciplines. Although the choice of spiritual practices hinges significantly on the specifics of one’s characteristics, needs, and unique path of spiritual development, there are several universal disciplines that a minister should find very helpful due to their profound and lasting impact. These include fasting, a close reading of the Scripture, and prayer.
The choice of fasting-related practices, the Scripture reading, and praying as the crucial disciplines that a minister should practice are necessitated by several factors. First and most obvious, a minister has to focus on the unceasing spiritual growth, which self-exploration in connection to Christianity encouraged by the selected disciplines will spur. Reading the Scripture as the source of inspiration, wisdom, joy, and truth will allow one to explore the Christian philosophy, including its values and how they have changed over decades (Scazzero, 2006). Therefore, the use of the specified discipline is indispensable for a minister who is eager to learn and lead others.
Moreover, the chosen disciplines will help a minister to address important issues of formation, namely, avoiding temptations, which represent another stumbling block on the way of spiritual self-actualization. By finding humility in fasting and combining it with worship, study, retreat, and daily office, one can analyze one’s urges and desires and examine them closely, thus dissecting the nature of temptation and its causes (Mulholland & Barton, 2016). The revelation that will occur after profound analysis of one’s desires and needs will lead to the ways of overcoming temptations, restoring one’s spiritual balance, and returning to the path of virtue.
In addition, a combination of fasting and praying as the means of self-cognition may lead to insights into human nature, in general, thus allowing a minister to understand the challenges experienced by the members of their parish and their students. As a result, a minister will lead the target audience to the means of leading a virtuous life (Scazzero, 2006). Finally, the inclusion of the described disciplines into the spiritual practices of a minister will allow the latter to build a well-coordinated leadership approach. As a teacher and a minister, one should demonstrate the qualities that the rest of the parish should acquire to progress on their spiritual journey.
Spiritual Disciplines and the False Self
The phenomenon of a false self is typically rendered as one of the options of spiritual development and the fostering of the qualities that will make one deviate from the path of enlightenment. According to Scazzero (2006), the true self is what people become once they choose the path of sin and step away from the virtue-based principles in which the very foundation of Christianity is rooted. However, it should be noted that the described state does not exclude the chance of salvation. In actuality, the very term of the “false self” implies that the choice of a sinful life is innately unnatural to people and that redemption may lead to the discovery of one’s “true self” (Scazzero, 2006, p. 96). At the same time, Mulholland and Barton (2016) point out that even after years of following Christian practices, one may fail to discover one’s true self and, instead, remain in the grip of the false one.
However, opening one’s life to the notion of the true self and compliance with the Christian values and God’s grace can be possible as long as one strives to follow essential spiritual disciplines. Awakening, purgation, and illumination should be deemed as the crucial spiritual exercises that one should adopt when attempting to transform one’s self and discover its true nature. The true self is linked to the idea of “distinguishing one’s true self from the demands and voices around you and discerning the unique vision, calling, and mission the Father has given to you” (Scazzero, 2006, p. 97).
Based on the given definition, one may infer that the concept in question manifests the awakening to the need to resist temptations and follow Christian traditions, values, and virtues to embrace the concept of Christlikeness as the embodiment of virtues and philosophy that Jesus Christ taught (Mulholland & Barton, 2016). In turn, purgation as an exercise in humility will lead to the acquisition and training of inner strength is a crucial step toward building one’s true self. Illumination, in turn, will open one’s soul to the study of the fears, uncertainties, and confusions that one may possess (Mulholland & Barton, 2016). As a result, one will embark on a continuous journey of self-discovery, thus paving the way to one’s true self.
Combined with the study of the Scripture, awakening, purgation, and illumination will allow one to develop Christlikeness and, thus approach one’s true self. The final stage of the discovery, which is defined as Union, will imply a leap into the realm of self-knowledge and self-cognition, helping one to reconcile with one’s fears and innate conflicts to find inner peace. Thus, one will become one’s true self, gaining the ability to lead others to a personal revelation.
Silent Retreat Response
Introduction
The importance of a Silent Retreat is very high for a minister practicing spiritual disciplines and seeking their true self. Defined as the use of solitude and other spiritual practices to rediscover one’s true self and embark onto a journey of spiritual growth, the notion of the Silent Retreat embraces the search for answers to the questions related to the meaning of existence and one’s purpose (Job, Shawchuck, & Mogabgab, 2013). Therefore, by using the Silent Retreat exercise, one can start the journey of simplicity and humility as the path to personal growth.
Basic Information
Getting ready for the ritual of the Silent Retreat is paramount for performing the described Christian practice properly and take the necessary steps toward the ultimate goal of assuming crucial Christian values. Approaching the notion of Christlikeness and seeking ways of improving oneself to become a better Christian leader and a better person, in general, were deemed as the key goals of the Silent Retreat. The Silent Retreat began on Friday, June 21, 2019, and took place from 6 a.m. to noon, amounting to 6 hours total. The Daily Reading for Reflection was used as the key model for the procedure, with Chapters 1-13 playing a particularly important role in the implementation.
Difficulties and Challenges
The idea of the Silent Retreat might seem like an activity that does not involve any emotional labor or spiritual effort, yet the identified assumption could not be farther away from the truth. The process of exploring the spiritual self and seeking the means of discovering new facets of texts in the Scripture, as well as praying in solitude, was often disrupted by the presence of disruptive sounds. The family members showed impressive respect toward the ritual of the Silent Retreat by leaving and allowing engaging in the spiritual practices without any distracting factors that their presence could have entailed.
Similarly, the sounds of cars passing by were not annoying enough to have any effect on the process of self-cognition. However, neighborhood dogs were far too loud to concentrate fully on the process of spiritual cleansing and the uninhibited search for the true self. Similarly, the sounds of lawnmowers, as well as the children playing next to the house created the disruption that made it increasingly difficult to concentrate on the spiritual core of the Silent Retreat process.
In retrospect, the described obstacles could be seen as the tests for the ability to concentrate and focus solely on spiritual progress. Although the impact that the elements and aspects of the secular world have on people are undeniably strong, it is our Christian duty to withstand temptations when presented with such, thus building our path toward spiritual development. Moreover, the distractions mentioned above could be regarded as an essential part of the spiritual practice in question. Without any temptations or potential for disruption, the value of the Silent Retreat would be quite low since the amount of emotional labor and spiritual effort put into it would be close to zero. Thus, the overall experience of the Silent Retreat could be seen as positive.
Spiritual Struggles and Victories
The process of practicing the Silent Retreat was not devoid of numerous spiritual struggles that were inflicted by both external and internal factors. The former emerged mostly due to the plethora of distractions that served as potential disruptions of the Silent Retreat. However, there have also been several victories that signified another step in spiritual growth. Achieving mindfulness as an essential aspect of the silent retreat practice should be recognized as an important stage in the discovery of self and creating the platform for developing the qualities associated with Christlikeness. Moreover, the development of a mindful attitude toward Christian practices, in general, and the process of the silent retreat, in particular, has provided insights into the perception of Christina’s values and their application.
Another triumph in practicing the silent Retreat as a crucial exercise associated with the development of Christlikeness, the learned ability to let go of one’s self completely, including the process of abstracting oneself from one’s body. The described stage of personal spiritual growth is worth being mentioned due to the chances that it opens for further training in humility. The observed phenomenon can be linked to the experiences that took place during fasting since they also led to the refutation of one’s corporal self and the acceptance of one’s spiritual nature (Aguirre, 2018). However, with the focus on all spiritual practices involved along with the creation of the environment that included few distractions, the notion of humility and one’s spiritual essence were eventually embraced fully.
Despite several struggles linked to the persistent nature of outside distractions, the overall practice of the Silent Retreat could be defined as successful. A plethora of different personal discoveries were made, including insights about the importance of humility, the nature of one’s true self, and the opportunities for exploring the phenomenon of Christlikeness in depth.
New Insights and Discoveries
Although the process of the Silent Retreat was a rather demanding and completely exhausting experience, it provided crucial discoveries about the nature of the true self and the strategies that a minister as a leader and a teacher can use in their parish to educate people about the notion of Christlikeness and the idea of God. Representing the example of Christlikeness themselves, a minister can promote the notion of humility, Christian unity, and the importance of Christian values to the community.
Moreover, the results of the Silent Retreat have allowed revisiting some of the passages in the Scripture to grasp the weight and significance thereof better. As a result, the concept of the homogeneity of the Christian community as a necessary characteristic required for spiritual growth was embraced. The observed insight led to another conclusion that suggested the need to promote the notion of humility and Christlikeness as the basic values that others in the Christian community should encapsulate.
Moreover, a crucial discovery that was made during the Silent Retreat concerned praying as a discipline and a spiritual exercise. One might argue that the practice of praying has been explored and studied in its entirety and that there is nothing new to be said about it. Nonetheless, in the context of the Silent Retreat, the notion of prayer as the internal dialogue has gained a new meaning, implying the changes in the perception of God and the act of communicating to Him.
Conclusion
The role of a spiritual leader and the responsibilities thereof, as well as the strategies with the help of which the identified roles and responsibilities could be executed, were crystallized during the Silent Retreat practice. The internal dialogue coupled with the focus on the study of essential passages from the scripture showed that a spiritual leader should guide people toward unity and promote the notion of Christlikeness as the basis for improving relationships with others. Thus, the experience of the Silent Retreat gave insights into the role of a minister as a spiritual guide.
References
Aguirre, B. (2018). Mindfulness and meditation: Your questions answered. Santa Barbara, CA: ABC-CLIO.
Job, R. P., Shawchuck, N., & Mogabgab (2013). A guide to prayer for all who walk with God. Nashville, TN: The Upper Room.
Mulholland, M. R., & Barton, R. H. (2016). Invitation to a journey: A roadmap for spiritual formation. Downers Grove, IL: InterVarsity Press.
Scazzero, P. (2006) Emotionally healthy spirituality: Unleash a revolution in your life in Christ. Nashville, TN: Thomas Nelson Inc.
Spirituality refers to religious attitudes, experimental dimensions, existential well-being, mystical beliefs and other practices of religious inclination. This definition seems to be based on the physical phenomena as opposed to the metaphysical one. This is largely due to the use of scientific methods in trying to pursue the goal of the study.
More often than not, spirituality refers to a denominational view, it also refers to tradition of thought that spun across cultures and ages which postulates that there is a part of the human person that is eternal, imperishable and that goes beyond the individual realm of consciousness (Walachi 237).
Various religions all over the world have a different aspect of spirituality. Of importance is the individual survival of death among the Christians and Islam. The Hindu lay stress on the super individual permanence of the spirit and believes in the one-ness of the human beings.
The issue of spiritualism has forever received opposition with classical materialists arguing that only matter exists and that anything else beyond matter doesn’t exist and is only illusion. They (classical materialists) do not believe that spiritualism can exist beyond consciousness. Modern versions of classical materialism don’t completely relegate the mind and spiritualism to an illusory realm (Walachi 239).
Spirituality in the Islamic Context
The Muslim embraces spiritualism greatly and will go into greater heights to prove this. As young Muslim boys grow and mature, they are taught to how to lender a hand to a needy brother and to participate in public service which inspire solidarity. It is believed that individuals have a role in determining their fate. Eternal life is only guaranteed if an individual is able to surpass all the meaninglessness and the absurdity of the life we live here on earth.
A young Muslim is taught to be kind and avoid cruelty to fellow Muslims. Islam has strict laws regarding participation in social work which is motivated by spiritualism (Hall 172). Muslims practice significant elements of life which include making peace, maintaining purity, being obedient and submitting to the will of Allah. These core beliefs are strictly imparted into young Muslim boys as they grow up and help form the spiritual men they become upon maturity.
It is only through submission to the will of the Allah, obeying his will and being good to others that a Muslim is guaranteed peace and an everlasting purity. This drives the spirituality with which almost every aspect of a Muslims life is tied with. According to Islam, a spirit means a breadth, courage, vigour or even life itself.
Spirit is in close association with life and is defined to mean a vital principle that gives life to the physical organism. Spirituality in respect to this write up refers to the humankind search for a purpose and meaning in life. However, it should be clear that spiritualism is not synonymous with religion and does not pertain to the presence of a supernatural Being. Numerous definitions for spirituality do exist and it is hard to exhaust all of them (Hall 176).
Concepts of Spirituality
Spirituality exists outside the scientific domain making it to be mistaken delusional. However, its dimensional characteristics and the influence of culture may affect the way the body functions thus making it considerably important in clinical practice.
Because religious beliefs are intimately tied to spirituality, they can avail challenges to psychiatrics and other practitioners who may wish to recognize whether a certain belief is delusional or normal. Spiritualism may thus be delusional or normal depending on various religious beliefs (Pierre 173).
This differing extremes present challenges especially where the religious stances between the patient and the psychiatrics diverge. It becomes difficult to sit with patients whose
Religious beliefs have to a large extent been used in handling of patients suffering from schizophrenia and other psychotic symptoms. Certain definitions of psychotic terms tended to brand religious belief as symptomatic of mental disease, these definitions have since been replaced with more neutral terms.
At times, spirituality may become delusional especially when it is based on an incorrect assumption about a given reality. The belief is abnormal in that no other members of the group share in this false perception. However, such behaviour only is regarded delusion if its judgment is so incorrect as to lack credibility. Spirituality sometimes involves philosophical and supernatural aspects that are normally outside scientific view.
These supernatural and philosophical aspects of spirituality may aim at examining the nature of God and the extent to which He affects and influences human existent, his soul, the life in the hereafter and codes of behaviour. It is thus clear that such spiritual or religious beliefs appear delusional because of their supernatural content and being unscientific (Pierre 174).
Mind-Body Problem
The mind-body debate has been there since the Aristotelian time and before. The Aristotelian concept of the soul articulated that both the mind and the soul were all necessary as they acted together to form a functional unit (Walachi 215).
Plato had also sought to understand the soul and defined it as the active intellect that was possible to separate and that was actually separate. In modern times, the mind matter anomalies have presented a new aspect of the problem that need to be reconsidered. The mind-body problem has two different aspects:
The first aspect is the traditional mind-body problem which is addressed by questions such as: can the characteristics of our experience of ‘mind’ be condensed to some tangible aspects like patterned neuronal-discharges? How about our consciousness, is the brain alone responsible for it or there are some additional entities that too influence personal consciousness? These questions and others aim at trying to understand consciousness.
Part two of this mind-body problem is the question of transpersonal consciousness which disguises itself as a dualist position. Question arising from this dualist position is whether consciousness is restricted and demoted in the body or it is able to reach further out. Can consciousness represent mental states of other conscious beings meaning that it can go beyond the visible boundaries of its confinement?
Can the mind be influenced by other people’s past mental and even physical states other than by the contemporary means of acquiring knowledge through learning, reading or hearing and therefore meaning that the mind can wander into the past or into the future? Could the soul survive in other mind-body combination beyond what we know and could this form of association survive personal death?
From the above discussion, I understand the mind-body problem as a problem focusing on how consciousness which is also connected to the brain relates to its body. My understanding of this problem further stretches to the search for the meaning on whether consciousness could go beyond body-brain consciousness attachment. This problem further seeks to address whether a soul-like being can survive the common death while in a certain form (walachi 217).
Romance book ‘Gone with the wind’ by Margret Mitchell
Scarlet O Hara is represented as a young beautiful girls mooning over a Smart guy called Ashley Wilkes. Ashley on the other hand has his heart another lady called Melanie whom he married.
Melanie is depicted as a sensitive soul that portrays one of the most pure emotions humanity may have. What disturbs scarlet in this novel is how an ordinary looking woman like Melanie could trounce and go with her dream man. In retaliation, scarlet marries Melanie’s brother-Charles out of anger and madness. This plan enabled her stay close to her man (Mitchell 7).
In another angle, the book depicted the civil war that led to the freedom of the blacks from their white masters. This brought in a new state of equilibrium in which both the former masters and the slave became equals. A new order set in with increasing competition for survival (Mitchell 14). Although many people excelled during this revolution, Captain Rhett Butler was the true hero of the story as he become fabulously rich.
Rhett admired and appreciated scarlet’s never die spirit and consequently wanted her for himself (Mitchell 7). In scarlet, Rhett found a match. Scarlet looked selfish and light-hearted while Rhett too had hidden agenda as he hated the nobles the likes of Ashley and Melanie who were now becoming extinct. After Rhett convinced and married scarlet. However the two rivals’ families had attachments to the bygones and each of them worked his or her way to realize their hidden dreams.
Scarlet seemed to transverse as she moved with different men in search for satisfaction and wealth. Ultimately, after Melanie died, she falls for Ashley, her childhood friend.
Scarlet is filled with unruly passions and the book portrays an infantilizing model of a feminine in which both the intimacy and trust have been undermined.
Intimacy
Gone with the wind has very little instances of intimacy but this is a passionate story with scarlet placing her honour over and above her life. It is a story of unrequited love in which each individual in the novel is driven by emotion in their story of love. Each had a hidden agenda and the stories of love are wonderful.
In my understanding, intimacy is much more than sexual connotations. It spun from what is viewed as physical to social, emotional, mental and spiritual factors. I take intimacy to mean total life sharing. Intimacy goes beyond psychology and is based on deep biological need.
Sample case study
An 11year old boy of an African-American origin is brought with a history of drugs and violence. The boy has had a difficult past having been sexually molested by his mother’s many boyfriends. His case is that he has become vengeful and won’t talk to a soul. This case would present a problem to me in that the boy refuses to talk to anyone and convincing him to open up may also prove difficult.
Relevance Identification
Spirituality and psychotherapy are intertwined. Psychotherapy is able to offer support to both a person’s spiritual and psychological nourishment. Spirituality plays a very major role in psychotherapy. This is because a person’s spiritual coupled with therapeutic process allow the practitioner to have a different view of the client in a different and even deeper manner. This approach may also enable and allow reciprocal process (Damon 16).
The most interesting thing about psychotherapy course is the realization that at the end of the course, I will be able to gain a lot of experience and effective therapeutic skills that will enable me help people regain their normal quality life swiftly. I have has also given me skill to empower people maintain emotional health now and in the future.
To make myself a better professional practitioner, I will undertake internships or voluntary work to further develop my skills.
Book review ‘Care of the soul’ by Thomas Moore
Moore’s book ‘care of the soul’ adds a lot of confusion to the already existing confusion of certain words in the American society. Such words as heart, love, truth, mind, soul and even emotion have always presented a lot of confusion in their definition. ‘Care of the soul’ definition of the term soul is an additional headache to this confusion (Moore xi).
Moore contends that the definition of the term soul is a difficult one and that it does not depend on the intellect alone but on imagination and that it lies between comprehending and oblivion (Moore 5). It is an aspect of imagination neither of the mind nor the body.
According to Moore, the soul refers to a quality of experiencing our own life (5). He sites that the soul means depth, value and the personal substance. Moore further makes use of this approach to other aspects of daily living such as creativity, money, power and love. He correctly uses stories to lay his arguments clear e.g.
Homer’s Odyssey becomes handy while when he talks about fathers. In this section, Moore’s suggestion is that we as humans should take life to be a long and tedious passage. Moore also suggests that good knowledge in history and literature is destined to make people good fathers (35). On mothers, Moore uses a Greek myth in which he advises that mothers should allow their children to get involved in risky matters so that they may get experiences of death (Moore 37).
Moore seems to have gone too far in the analysis of parenthood in the definition of soul. This in depth analysis is in the attempt to differentiate between soul and mind and intellect and imagination. In the ‘Care of the soul’, Moore uses Plato’s work, poets and works of other psychologists to espouse on this book.
Spirituality is discussed in depth in Moore’s book; he advises that an intellectual will only require summary reading to understand the nature of the human mind. According to him, he says that the soul alone calls for a deep rooted reflection, meanings and references meaning that this is largely anti-intellectual.
His description accepts the false notion that shallow elucidation of dreams and stories lacks the in depth reflection (Moore 34). Moore argues that any sacred story must contain its mystery; otherwise, the exclusion of such makes it an empty shell (239). He cites that fundamentalism only idealize and romanticize stories while in the process excluding those darker elements that portray doubt, desperation and void.
Moore however wonders why Christians won’t turn to the bible for all of these needs. The writer cites the bible where Apostle Paul asserts “By which, in reading it, you can perceive my understanding in the mystery of Christ, Which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in spirit, That in Christ Jesus the Gentiles are fellow heirs and fellow members of the Body and fellow partakers of the promise through the gospel” (Eph. 3:4-6).
But because it is apparent that Moore is a mystery man, he seems to have a dislike for this passage, why would he want to keep mysteries? Is it for the sake of the human soul? The answer is ‘No’, Moore only wants to avoid difficult critical thinking.
Recommended Readers
I would recommend this book to psychotherapists, theologians, troubled patients and psychologists who would want to get an insight into the real meaning of the soul, love, emotion, family, life money and creativity. In addition, Moore’s work would be a great read for anyone interested in the mystery of the soul and to all those who care about spirituality and would be willing to make it part of their everyday living.
Book analysis
This book quite good in its principle as it is an explorative meditation based on the sacred art of soul living. Major points emerge early in the book and include:
The in depth definition of the otherwise confusing term ‘soul’. He (Moore) states that the soul rather than being a thing is a quality of experiencing life in fullness. He goes ahead to describe the soul as having depth and value and that it is related to both the heart and personal substance (Fredrick & Brussat 5). He defines the soul as the seat of the emotions we experience in our daily living. He explores how the soul may be lost through restlessness, addiction, insecurity and frustration.
Moore discusses ways in which the soul may be nourished for those whose life is lacking in meaning and purpose. Under this part, he provides a recipe for a soulful living when our lives are in turmoil. The books gives details on how those whose lives are troubled may learn from the personal troubles, misfortunes and stupidity. In his view, Moore says that it is difficult to give the distinction between the soul and the body. According to this great psychotherapist, separating the soul from the body, family, work love or even power may prove a bit more of a challenge.
‘Care of the soul’ also presents means of actually taking care of our souls. This is where the title of the book is derived from. Moore uses spirituality as a source of soul nourishment. He ends his book by challenging the reader to true vocation involving the care for the world’s souls and for the cerebration of a sacred life.
Caution
This write up reaches a little too deep in its endeavour to get to the soul; in many a times, people live without ever caring for the soul within. This is the major point that Moore stresses in the larger part of the book. He is urging the American society to give a chance to the spiritual living.
However, from the beginning to some considerable length in this book, Moore only uses the word ‘soul’ maybe in a bid to sell more copies without necessarily considering or even addressing the apparent need that seems to arise. This is not to mean that Moore is not addressing what he purposed to do.
But what I mean is that although Moore uses various case studies and redress to his patients with an aim of reaching into the patients’ soul and extracting what is causing the pain is valid, this validity is lost when he goes into extra miles in his focus on the soul and assigns souls to both the animate and the inanimate objects. How could anyone assign soul to the kidneys within and to the coffee tables and stones? This is where Moore losses focus!
Comparison with Other Pre- Readings
Moore’s book is to a larger extent similar to the other pre-readings in that all of them are dealing with an aspect of spirituality and the mind. However, whereas some of the other readings are real life stories, Moore’s ‘care of the soul’ is a well researched work.
Conclusion
Moore book is a great for anyone interested in understanding the soul. Major points presented in this book include a recipe for soul nourishment and factors they may cause a loss of soul. The book however has a few short coming just like any other piece of academic work. Just like other pre-readings, this book too sheds light on the issue of spirituality.
Works Cited
Damon, M. Alexis. Spirituality in Therapeutic Process. California: learners.com, 2010.
Ephesians 3: 4-6. New International Version of the Bible Fredrick & Brussat, M. Ann. Care of the Soul: A Guide for Cultivating Depth and Sacredness in Everyday Life, Thomas Moore. New York: Scribner, 2006.
Hall, Ronald, E. Islamic Spirituality vis-à-vis Uighur clientele: implications for social work practice in china. European Journal of Social Sciences, (2010) V17 (2) 173.
Moore, Thomas. Care of the Soul: How to Add Meaning to Your Everyday Life. London: Piatkus books, 2004.
Pierre, Joseph, M. Faith or delusion? At the crossroads of religion and psychosis, Journal of psychiatric practice, (2001) V 7(3) 163-172.
Walachi, Harald. Mind & matter. (2007) V. 5(2) 215-240.
The Shack by William Young is a Christian fiction masterpiece that is popular and controversial at the same time. As a book, it has both weaknesses and strengths as William Young tries to tackle pertinent issues that connect society to spirituality or Christianity per se. The weaknesses and criticisms notwithstanding, The Shack will leave the reader craving to learn more about Christianity in a friendly yet a powerful way.
The story line is not that captivating as the book opens with abduction and murder of a young beautiful girl; Missy, daughter to Mackenzie Philips; a titular Christian. Among other themes, trinity, forgiveness, and salvation stand out conspicuously and this paper discuses these three themes and establishes the spirituality of the story.
The issue of spirituality sets in early in this story where four years after Missy’s abduction, God supposedly sends Mackenzie a mail inviting him to a shack where Missy met her unfortunate death. Though skeptical of the invitation, Mackenzie decides to give it a trial and shows up at the shack not knowing what to expect. Fortunately, and to Mackenzie’s amazement, God shows up in the shack and what follows is a life-changing experience.
Salvation
On matters of salvation, Mackenzie speaks plainly and he asks Jesus the way to salvation. Jesus replies, “Its simple Mack, it’s all about relationships and simply sharing life” (Young, 2007, p. 178). Earlier on, Jesus had instructed Mackenzie to abandon his ways and he would be restored by, “re-turning, by turning back to me, by giving up your ways of power and manipulation and just come back to me” (Young, 2007, p. 147). People ought to turn from their wicked ways governed by bodily desires and simply get back to Jesus.
God states clearly that he is reconciled to the whole world and to emphasize this he says, “Through his death and resurrection, I am now fully reconciled to the world” (Young, 2007, p. 192). This is true in part until Mackenzie pushes to understand the meaning of this reconciliation only to learn that God is “reconciled to the whole world,” not just the believer (Young, 2007, p. 192).
In this context, The Shack implies that everyone will be saved and this comes out clearly, when Mackenzie’s father, a wicked man, appears in heaven, having been forgiven of his sins. The mystique of salvation intensifies as God says, “I don’t need to punish people for sin for sin is its own punishment, devouring you from the inside. It’s not my purpose to punish it; it’s my job to cure it” (Young, 2007, p. 120).
According to Young, salvation is not for Christians alone as Jesus asks, “Who said anything about being a Christian? I am not a Christian. Those who love me come from every system that exists. I have no desire to make them Christians, but I do want to join them in their transformation into sons and daughters of my Papa, into my brothers and sisters, into my beloved” (Young, 2007, p.182).
Therefore, according to this text, all shall be saved regardless of one’s beliefs. It does not matter whether one is a Christian, a Buddhist, and Muslim, name it; God was reconciled to the world hence bringing salvation to every one.
Trinity
The Shack being a fiction, God the father is represented by an African American woman; a cook, her name is ‘Papa’. Sarayu, the Holy Spirit is an Asian woman while Jesus on the other side is a carpenter, a Jew. Though presented as a woman, God the father (Papa) makes it clear that, “I am neither male nor female, even though both genders are derived from my nature.
If I choose to appear to you as a man or a woman, it is because I love you. For me to appear to you as a woman and suggest you call me Papa is simply to mix metaphors, to help you keep from falling so easily back into your religious conditioning” (Young, 2007, p. 93).
Trinity in this case is anchored on three centers; that is, the father, the son, and the Holy Spirit. Trinity comes because of relationship between Jesus and God, Holy Spirit acting as the link that sustains this relationship. It is through the Holy Spirit that this love and relationship is validated hence the existence of the trinity and Papa says, “When we three spoke ourselves into human existence as the Son of God, we became fully human” (Young, 2007, p. 99).
Forgiveness
The book emphasizes on forgiveness and draws a relationship between personal forgiveness and relational forgiveness (Davis, 2008, p. 296). Mackenzie hates the man who killed Missy and is not ready to forgive him not until he met God. The book emphasizes that, while people may hurt from past occurrences, having relationship with God can heal the past and lead someone to the road of forgiveness.
Anger and resentment notwithstanding, Mackenzie forgives the people who murdered her daughter. This is facilitated by the fact that he met God, Jesus and experienced their love coming to understand life from a different perspective.
There is much emphasize on forgive ness and people have to forgive even if it does not make sense to them. Jesus tells Mack, “To force my will on you…is exactly what love does not do. Genuine relationships are marked by submission even when your choices are not helpful or healthy” (Young, 2007, p.141).
Young stresses that forgiveness is more than words and does much good to the forgiver just like then forgiven. This comes out clearly, when Papa says, “Forgiveness is first for you, the forgiver, to release you from something that will eat you alive; that will destroy your joy and your ability to love fully and openly” (Young, 2007, p. 94).
Conclusion
The Shack emphasizes on religious issues that are affecting people around the world today. The major themes are salvation, forgiveness, and trinity. According to teachings in this story, the world has been reconciled to God, there is no judgment, and sinners will go to heaven. The theme of trinity comes out clearly when the reader realizes that trinity is because of relationship between God and Jesus and this relationship is tied together by the Holy Spirit who validates the love between the two.
Relational spirituality is highly emphasized, whereby; the understanding that people have about God depends on their environments. This implies that someone brought up, say in a rich family void of crime and abuse, will have a different spirituality from someone raised in ghettos where crime and abuse is prevalent.
It is evident that the purpose of Christ’s death was not to save humankind from sin but to reconcile the world to God. Salvation has come to all for God has been reconciled to the world by the death of Jesus on the cross. Forgiveness is not a choice, but a necessity for the forgiver benefits equally as the forgiven. Finally, it is important to read and re-read the book for it enables the reader to ask some critical questions about salvation, trinity, and forgiveness.
Reference List
Davis, D.E., Hook, J.N., & Worthington, E.L., Jr. (2008). Relational Spirituality and Forgiveness: The Roles of Attachment to God, Religious Coping, and Viewing The Transgression as Desecration. Journal of Psychology & Christianity, 27, 293-301.
Young, W. (2007). The Shack. Los Angeles; Windblown Media.
The term ‘vision, or spiritual vision, in this case, is a very interesting term in the modern world. It varies from person to person and situation to situation. There is a huge difference in spiritual vision in this context. However, there is a similarity among all and it is due to the social-economical fundamentals that we are presently situated.
Main body
In the context of spiritual vision, it can be stated that it is arguable that the emergence of rationality and individualism has led, on the one hand, to the erosion of religion as a communal phenomenon and, on the other hand, to the implausibility of many of its beliefs. Whilst this secularizing process is deceptively complex, the essential idea is simple: modernization leads to religious decline, both in society and in the human mind.
In other words, not only do people stop attending places of worship and organizing society according to broadly religious convictions, but they no longer think from a religious perspective anymore. It is not so much that religion is explicitly rejected, but more the case that it just is not thought about. Disenchantment is the process whereby magic and spiritual mystery are driven from the world, nature is managed rather than enchanted, the spiritual loses social significance, and institutions and laws do not depend on religion for their legitimating and along with it the aspect of spiritual vision.
Under such parameters, a modern woman would consider spiritual vision as a tool to visualize the betterment of her family in near future. A businessperson may see this as a mode of flourishing the business and a politician may consider this vision as a power-enhancing tool or betterment of the population. Whatever the wish or use of the spiritual vision maybe it is assumed that the end goal would generally result in ethically correct and morally enhancing.
John Locke believed a baby at birth was similar to a blank slate. Giving the baby a variety of experiences was like writing on and filling the slate and this is the fundamental of selfhood and individualism.
These experiences shape the individual and their personality, as they are not born with one. Locke shared the same ideas with Marx, believing that humans give up certain freedoms to have protection through their government. As a result, the basic nature of the human self is portrayed in the light of spirituality and individuality. Human nature along with its grace and flaws and it is done following the spirituality and ethical and metaphysical beliefs of the cultural environment of his time and today’s context the spiritual vision or spirituality, in general, would only help humanity in the long run.
Darwin, in this context, believed that reality was a reflection of thought and rationality and thus spiritual vision could be taken as a part of it. Thus, the reality was not a collection of separate specifics; instead, it functioned like an articulate system of thinking, like mathematics; forming one large whole, which pieces are all connected. This was his fundamental idea of spirituality and individualism. As a result, it can be stated that spiritual vision or vision, in general, can be enumerated as the manifestation of a human thought process.
Conclusion
In conclusion, it could be stated that as future generations of religious movements become established, rooted, and increasingly mainstream, they may prove to be more hardy and resistant to the disenchanting forces their antecedents were ill-equipped to deal with. Hence, it is reasonable to conclude that if mainstream religion loses authority, new forms of spiritual vision will evolve to compensate.
References
Reinking, James A & Osten, Robert von der; Strategies for successful writing.
The debate about the existence of God has been one of the most significant debates in the history of the United States. The debate has been ongoing for many years, most notably in the 1960s. Different people living in the United States have varying cultures and beliefs regarding God and His existence. According to an article written by Jerry Adler in the year 2005, Americans have started looking into their experiences with God in addition to politics.
Americans are said not to mind much about what is happening in their neighborhoods. Science is what has led to this debate. Some scientists argued that anything that is not understood under science does not exist. This brought up the notion that God does not exist. It contradicted the beliefs of Roman Catholics, among other Christian believers. This article discusses the various events that have been happening in the U.S. regarding the existence of God. The paper discusses the article: “In Search of the Spiritual” authored by Jerry Adler.
Socialization Agents
In discussing this topic, it is important to first understand what socialization means. This term is generally used by sociologists, political scientists, as well as anthropologists. The term refers to the process whereby people have disseminated ideologies, customs, as well as norms. This gives them the knowledge and skills that they require in order to fit into their society.
In simple terms, socialization can be defined as the process by which people acquire culture and social continuity. There should be “socialization agents” for socialization to be successful. These are the people who facilitate socializing. These are the various people who interact regularly in the society. It is important to note that “socialization agents” are people who have the ability to influence the behaviour of individuals, as well as the way of thinking of the people in the society.
Among the common “socialization agents” include family members. This is the first group of people that one interacts with before they meet with the outside world. Family is the biological unit that makes up the society. The next agent of socialization is the neighborhood. These are the people who are geographically located in a certain area.
People in a certain neighborhood are likely to behave and think in a certain way since they socialize and influence one another. Other agents include schools, day care, peer groups, media, ideology, workplace, institutions, as well as religion. In the context of this article, religion is focused on as the main socializing agent. Religion refers to systems that connect the moral values of humanity to the spiritual values.
These systems are either cultural or belief systems. One of the religious agents of socialization was Father Thomas Keating in the 1960s in the United States of America. He was the abbot of St. Joseph’s Abbey. Together with his brother Father William Meninger, the two monks spread the teaching of Christianity and created a meditation that went on to become a phenomenon in the whole world.
The phenomenon was referred to as the centering prayer. People learned the art of praying. They would find about 20 minutes at least two times in a day and interact with God. They spread the word of God to those people who were willing to establish a closer and deeper relationship with their Creator. This had a great impact as a socializing agent since it influenced the religious beliefs of many Americans.
Culture
Culture is a very important aspect of the society. It defines the way people in a certain society behave and how they think. In addition, culture has the ability to influence the beliefs of different individuals. Different societies have different cultures, thus they have varying beliefs. Culture has a close association with the religious beliefs of a society. As a result, it is possible to find that people of a given society have similar religious beliefs.
People are known to believe a lot in science in the United States of America. It is in the culture of the United States that all the events and phenomena have to be explained scientifically. It follows that anything that cannot be explained in terms of science is seen as not interesting or as unreal. Scientists developed a belief that God is unreal and do not exist since it is difficult to explain God scientifically.
Status
Status can be defined as a condition manifested by a certain society or individual. The position held by a certain individual can be referred to as a status. In a society, the significance or the prestige that is attached to a certain individual in the society is referred to as a social status. People who have a high social status are usually more influential compared to the rest of the people in the society. Such individuals can influence the behaviors of others and alter their way of thinking.
Scientists and religious leaders in the U.S. have a high status. As a result, they influence the way people think about the existence of God. Religious leaders try to create awareness of God’s existence within the society, while scientists think that God does not exist since He cannot be explained scientifically. This is an issue that has created confusion among Americans for a considerable period of time.
Manifest & Latent Functions
These are terms that are widely used in sociology. Manifest functions are those functions that an individual executes deliberately and consciously. On the other hand, latent functions are not deliberate. They are usually unconscious. One may exercise latent or manifest functions in religious beliefs. For instance, there are people who believe in certain things unconsciously. In most cases, such people have such beliefs since they found them on their birth and do not know any other beliefs.
Others believe in certain things deliberately. For instance, scientists’ functions can be termed as manifest since they come up with those beliefs after a series of studies and researches. It is important to note that manifest functions are usually positive and have positive impacts on the society, but it is also possible to have dysfunctions. Dysfunctions have negative impacts on the society.
Profane
Profane is a term that refers to abusive language. To treat something in a manner that is abusive can be termed as being profane. In addition, using a language that is not acceptable in the society can also be referred to as being profane. The society does not allow profanity since this is against its ethics. In the context of the article, those who believe in God could refer to scientists as being profane for their reference to God as being unreal. This is an issue that American monks have tried to settle for many years.
Sacred
Sacred is generally used to mean holy. God is said to be sacred. This is what the American monks have been trying to preach and instill into the people. On the other hand, it could mean that God is not sacred as scientists refer to God as being unreal. Something that does not exist cannot be sacred. The early years of 1960s were characterized by most people who had the belief that God does not exist. However, this has come to change over the years.
Human beings are unique creatures characterized by the constant thirst for cognition, self-investigation, and unique beliefs that are an integral part of our mentality. The existence of these phenomena is the main feature that differs from the rest of animals and contributes to the further rise of human society and the appearance of numerous questions related to the nature of our conscience, mind, and soul. Therefore, the issue of the soul is closely connected to such phenomena as religion and spirituality. They are interrelated, but could also go alone at the same time. Very often a person might consider himself/herself to be spiritual but not religious and on the contrary. Moreover, these definitions might be confused. That is why improved comprehending of these issues is vital.
Religion
As for religion, it comes from the Latin word religio which means to tie together (Finucane 19). The given definition shows the essence of this unique phenomenon perfectly as people who belong to the same religion are tied together by the common beliefs. values, approaches, etc. From this perspective, religion could be defined as a set of ideas and concepts followed by a group of people who take these as the main guide. However, in a broader meaning of this very term, family, work, or occupation could also be considered religion (Finucane 20). A person might appreciate family values and consider them to be the most important thing in his/her life.
Spirituality
Besides, spirituality is different. All human beings are spiritual (Finucane 21). It means that they have a complex inner organization and can sympathize, feel some sophisticated feelings, emotions, etc. However, spirituality might be expressed through the idea of belonging to something more. An individual might also have an idea about powers that impact our lives and contribute to the appearance of one or another phenomenon. It could also be referred to as spirituality (Mueller et al. 26). At the same time, it is closely connected to religion which is often considered a form of spirituality as both these notions tie us together and contribute to the appearance of common inclinations, values, or desires.
Questioning
Furthermore, spirituality and religion are the main cognition tools that a person uses to investigate the universe and find answers to the most important questions. However, there is a tendency to associate religion and faith, doubting the allowability of questioning as if a person believes, he/she should have no doubts. The given idea contradicts human nature. Curiosity and thirst for knowledge are its basic elements that contribute to the evolution of our society. That is why only asking questions an individual can understand the most important aspects of things, including religion and spirituality. In other words, the way to God or improved comprehending of spirituality should consist of numerous questions, and when a person can find answers, he/she will also be able to understand the real nature of religion or spirituality.
Conclusion
Altogether, religion and spirituality often come together, comprising an essential part of any individual. However, they should not be confused. Religion is a set of beliefs and values appreciated by a person and taken as the most significant thing when spirituality creates the basis for the appearance of these feelings and contributes to the development of sophisticated ideas, emotions, and feelings. However, both these unique phenomena help individuals to cognize the world and find answers to the most important questions.
Works Cited
Finucane, Dan. “Introduction. Religion, Spirituality, and the Question of God.” Theological Foundations Concepts and Methods for Understanding Christian Faith, edited by John Mueller, Anselm Academic, 2007, pp. 17-26.
Mueller, John et. al. Theological Foundations. Saint Marys Press, 2007.