A Shared Christian Life
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About this ebook
This book is for is for everyday Christians who seek to love God and offer charity toward others by celebrating spiritual practices in their congregation. It is meant to encourage you to be an integral part of the body of Christ --working and serving together, loving God with hearts but also with hands and feet—to be formed as a disciple of Jesus Christ.
In the Wesleyan tradition, we believe that Christian formation happens best “when two or more are gathered.” So focus is the body of Christ gathered--worshiping; sharing, learning, fellowshipping, taking Holy Communion, and doing works of piety and charity--together. In addition, a relationship with God is not primarily an individual’s lonely personal quest for transcendence. It is not about becoming more self-centered, more self-focused, but it is about becoming more self-forgetful.
The book outlines spiritual practices that involve individual and congregational transformation through learning and loving, fellowship and worship, by being lifted up in spirit and being enlightened in mind. A normal Christian life needs balance not only between work and rest and play, but also between worship, sacraments, doing, and learning. It needs balance between being alone with God and time with significant others.
Ben Witherington III
Ben Witherington III is professor of New Testament at Asbury Theological Seminary. He is considered one of the top evangelical scholars in the world and has written over forty books, including The Brother of Jesus (co-author), The Jesus Quest, and The Paul Quest, both of which were selected as top biblical studies works by Christianity Today. Witherington has been interviewed on NBC Dateline, CBS 48 Hours, FOX News, top NPR programs, and major print media including the Associated Press and the New York Times. He was featured with N.T. Wright on the recent BBC Easter special entitled, The Story of Jesus. Ben lives in Lexington, Kentucky.
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A Shared Christian Life - Ben Witherington III
INTRODUCTION
FORWARD CHRISTIAN SOLDIERS
John Wesley was getting aggravated with his Moravian friends because of their do-nothing
tendencies when it came to grace. They were having some heated discussions in London about the means of grace, and there were some Moravians even arguing that grace happens
according to God’s preordained plan and that there was nothing we humans could do to prod God into giving it sooner or later—no spiritual exercises, no fasting, no earnest praying, no taking of the sacraments—NOTHING.
Wesley was completely dissatisfied with their answer that they must just sit in their chairs and wait for the grace of God to descend from above like waiting for God to send the rain (which in London seemed to appear more frequently than grace in these Moravians’ views). Finally, Wesley threw up his hands and basically said to the Moravians, "You should wait actively for the grace of God! Go take the Eucharist! These words came naturally to a man who did his best to take Holy Communion every single day of his life, if possible. He had also urged
constant communion" on his followers, on the theory that we always could use more grace and presence of God in our lives.
This little story, which is a true story, speaks volumes about John Wesley’s approach to what we today call spiritual formation.
In many ways, it stands at odds with some of the models of spiritual formation we hear so much about in our era—models that promote extreme introspection, individual isolation and individualistic seeking, spiritual athleticism of various kinds, and even spiritual navel-gazing of a sort. Sometimes when reading some of this literature, it seems almost as if ordinary Christians are being told get thee to a nunnery
if you want to be truly spiritually formed.
What has happened in the age of narcissism and me first
is that spiritual formation exercises and inventories have all too often taken on the character and ethos of our age, including the radical individualism of the culture. When you take a spiritual inventory that keeps asking questions about your feelings about God or how close you personally feel to God, there is a good reason to become uneasy. The language and praxis of psychology and psychological counseling have crept into the discussions of spiritual formation as if emotions were some sort of good guide or gauge to the state of someone’s soul or his or her relationship with God. But in fact, this is often far from the truth.
Your visceral feelings are, more often than not, subject to the whims of your health, your circumstances, how much sleep you’ve had, whether you’ve taken your medicine or not, whether you are employed or not, and a thousand other such factors. Feelings, as Eugene Peterson once said, are remarkably unreliable guides to the state of your relationship with God, and are indeed seldom very reliable as guides to the state of your relationship with others.
Think for a minute about the Great Commandment—love God wholeheartedly and neighbor as self. I remember a day when my wife had a migraine headache and we had company coming. She felt terrible but there she was being a gracious hostess and no one but me knew that she was loving our guests in spite of how she felt. Don’t get me wrong; I have nothing against feelings. I am just saying they are not very good litmus tests of where we stand with God. Just because, at a given moment, I don’t have warm fuzzy feelings about God doesn’t mean that I am, or sense that I am, distant from God! For example, love in the Bible is an action word. It is your ethic, what you do and how you act toward God, others, and self. It is not really meant as a feeling. Doing loving deeds is what the Great Commandment is about. I am rather certain that the greatest loving deed of all time, Jesus’ dying on the cross for all of us, was not accompanied by warm fuzzy feelings. On the contrary, the story in the Garden of Gethsemane suggests that Jesus faced that prospect with icy dread.
The concern of this little book is to help us get away from certain unhelpful models of spiritual formation and practice our faith in ways that head in a more Wesleyan direction. There are two concerns I want to stress. First, the primary form of spiritual formation in the Wesleyan mode focuses on activities, and more specifically on group activities, and even more specifically on the activities of the body of Christ gathered—activities like worship, shared teaching or Bible study sessions, fellowship meals and times, taking Holy Communion, and doing works of piety and charity undertaken together. In addition, these activities are meant to edify us but also celebrate God’s presence with us.
I believe that primary spiritual formation happens during the times two or more are gathered, Christ is present as well, and we are all caught up in love and wonder and praise. For example, for a Wesleyan, congregational singing and praying are primary means of spiritual formation, as opposed to someone singing to himself or herself in the shower or in his or her prayer closet. Praying the Lord’s Prayer together is a means of grace. Saying the Apostle’s Creed together is a means of grace. Singing the hymns is a means of grace.
Second, spiritual formation in the Wesleyan tradition is not primarily an individual’s lonely personal quest for spiritual transcendence and growing closer to God. It is not primarily about looking inward so much as it is about looking outward at creation, at other creatures, and at the Creator. It is not about becoming more self-centered, more self-focused; indeed it is about becoming more self-forgetful. It’s about knowing God, and in that quest, as a by-product, one comes to know one’s self. It’s not about taking Socrates’ advice to know thyself,
much less taking the advice to thine own self be true.
There is an important distinction Wesley makes between mere emotions and religious affections, and we will need to explore the differences in due course. Religious affections are different from emotions because they are inspired by the spirit of God, not by normal physical factors or human interactions.
Too often in spiritual formation literature certain kinds of extreme monastic models of piety are held up to the ordinary Christian’s eye, which, apart from sporadic spiritual retreats, she or he could never live up to or into. Who exactly is capable of praying without ceasing,
if by praying one is referring to specific spoken or unspoken petitions to God? If you are not a cloistered monk or a hermit with someone else providing you with food, shelter, and clothing, and with no family responsibilities, this sort of spiritual athleticism is beyond the scope of the life of the everyday or normal Christian. My concern in this study is to talk about spirituality for the normal Christian life, to talk about ordinary spiritual formation as well as extraordinary spiritual formation. This book is for ordinary people caught up in the normal weekly cycle of work, rest, play, worship, family time, and other mundane activities. It is for those who want to grow in Christ and in their Christian maturity without having to become monks or spiritual Olympians.
This book has arisen out of some frustration with a good deal of the literature I have seen, which has adopted and adapted certain ascetical and medieval monastic models and forms of spiritual formation, baptized them for normal modern Christians, and called them good—indeed called them necessary if one wants to be a spiritual
Christian. Like ambitious New Year’s resolutions, having impossible expectations leads, in the end, to spiritual frustration, feelings of inadequacy and guilt, and little real progress in one’s Christian life. And besides, as Bob Dylan once said, The times they are a-changin’.
I was at the monastery of Gethsemani near Bardstown, Kentucky, where Thomas Merton once was a monk. I was sitting quietly in the gift shop, waiting for my mother to finish shopping (that Gethsemani fudge is pretty delicious). Sitting next to me was a monk who was so ancient I assumed he had arrived when the monastery had been built, decades and decades ago. I also knew that the Trappist monks were famous for taking a vow of silence, talking to no other human beings but devoting themselves to things like silent prayer, fasting, and working in the garden. The Trappists were, so to speak, trapped in a very quiet place. So I resisted the urge to say something to this brother in Christ.
As you might imagine, I nearly jumped out of my skin when this ancient monk began to strike up a conversation with me out of the blue! In fact he talked a blue streak about Thomas Merton and how he himself had arrived at the monastery before Merton, with only a little prompting and questioning from me. He informed me, We’re not as silent as we used to be.
Clearly not! Spiritual formation and practice is not necessarily all about silence, individual quiet times, and a hermitlike withdrawal from society.
My point is this: I would like to offer in this book a workable model of spirituality in a Wesleyan mode for the normal Christian life—a model that does not put people on unnecessary guilt trips and does not encourage them to indulge in spiritual navel-gazing or focusing on mere visceral feelings. To do this, the book is divided into two major parts: collective practices that spiritually form us, and more individual practices, with the emphasis on the former. Modern Western Christians don’t need encouragement to be more individualistic and self-centered. To the contrary, they need more encouragement to be integral parts of the body of Christ working and serving together.
In a day and time when mainline Christianity is often seeing declining membership, at least in the West, it is time to do a rethink and a rewind on the subject of spiritual formation. We can’t just keep walking down the road to Emmaus forever and think such retreats will cure all our ills. As valuable as retreats are—and indeed they are valuable and formative—they are not the stuff of day-to-day Christlike formation. It’s time to take the road less traveled. But the good news is that it involves our journeying together, not alone. Won’t you join in the journey? I promise it will lead somewhere and to Someone.
Finally, to help you understand the logical order of this book, we will begin with the primary activity of all Christians when they gather together—namely worship. It is in worship that we begin to be formed in the image of Christ and hear about imitating Christ and other spiritual practices. Indeed it is in worship that we place ourselves before God, admire his Son, and learn how to become his followers. After dealing with worship we will talk about the actual beginning of spiritual formation in a person’s life—namely the new birth. This will be followed by a discussion of sanctification and imitation of Christ. Once we have carefully located spiritual formation within the larger subject of salvation, then we will be better positioned to discuss various spiritual disciplines and practices that can fit into a normal Christian life.
PART ONE
Spirituality as Life in the Body of Christ
CHAPTER ONE
LOVING AND WORSHIPING GOD WHOLEHEARTEDLY
Religion is the spirit of a sound mind; and, consequently, stands in direct opposition to madness of every kind. But I mean, it has religion for its object; it is conversant about religion. And so the enthusiast is generally talking of religion, of God, or of the things of God, but talking in such a manner that every reasonable Christian may discern the disorder of his mind. Enthusiasm in general may then be described in some such manner as this: a religious madness arising from some falsely imagined influence or inspiration of God; at least, from imputing something to God which ought not to be imputed to Him, or expecting something from God which ought not to be expected from Him. —John Wesley, sermon The Nature of Enthusiasm
¹
One of the great problems in the twenty-first-century church is the problem of time. This is all the more a problem during an economically difficult time. People have to work—work hard to find and then keep a job—to provide for their families or to pay off their college education. When they are not busy doing such things, they are resting or occasionally having a bit of fun with family or friends. And frankly, there are not a lot of hours in the week for religion of whatever sort.
And so it is, that when the spiritual gurus call persons to extreme spiritual athleticism (drop everything and come to my seminar
), or alternatively serve up pablum in some sort of chicken soup for the soul,
it is no wonder that the Christian public gets confused about what the normal Christian life should look like.
Is spirituality like some sort of hothouse flower that requires a self-contained environment where heat
is the constant requirement just to produce any sort of growth at all? Is it some sort of human self-help program? Is it all about deep introspection and intense feelings about God? Is it only the seeking after some sort of cathartic religion experience? In short, folks get discouraged because they feel like they either don’t have the time or don’t have the energy, or don’t have spiritually what it takes to do spiritual formation. And this is unfortunate but normal.
John Wesley certainly had some thoughts about this whole matter, and one of the interesting things about Wesley is that he did not think one size of spiritual formation fits all. In fact, he set up groups—societies, classes, and bands, three different levels of spiritual commitment—to help persons at different stages in their spiritual growth learn to draw closer to God. And while on the one hand Wesley was all in favor of Christians having a deep and abiding love for God and neighbor, and manifesting the love and joy and peace as the fruit of the Spirit in their lives, on the other hand, John Wesley was not a fan of what was called enthusiasm
in his era, by which was meant religious fanaticism. As the quotation from Wesley at the beginning of this chapter shows, his view was that true religion, true enthusiasm
in the positive sense, was the spirit of a sound and rational mind, not the spirit of someone who had taken leave of his or her senses. It was also not about a Christian needing to go through some dark night of the soul
experience, or even some extreme ecstatic experience, in order to truly commune with God. What Wesley goes on to stress in his sermon is that false enthusiasm is seeking the ends without the means, seeking something from God directly that God, in fact, regularly and normally gives through the communal life in Christ. Here’s how he puts it at the end of this sermon:
Beware, lastly, of imagining you shall obtain the end without using the means conducive to it. God can give the end without any means at all; but you have no reason to think He will. Therefore constantly and carefully use all those means which He has appointed to be the ordinary channels of His grace. Use every means which either reason or Scripture recommends, as conducive (through the free love of God in Christ) either to the obtaining or increasing any of the gifts of God. Thus expect a daily growth in that pure and holy religion which the world always did, and always will, call enthusiasm;
but which, to all who are saved from real enthusiasm, from merely nominal Christianity is the wisdom of God, and the power of God;
the glorious image of the Most High; righteousness and peace;
a fountain of living water, springing up into everlasting life!
What then are the ordinary channels of God’s grace? Although they include things like prayer and Bible reading that we can do on our own (which we will discuss later), Wesley is talking about things we do together—participating in the weekly worship of God, and if possible in the sacraments with the body of Christ, and participating in the weekly study of God’s word. In Wesley’s own day it also meant attending the group meetings as well.
For a start, the normal Christian life involves doing one’s best to observe the Lord’s Day every single week. It involves coming prepared each week to wholeheartedly get caught up with the congregation in love and wonder and praise of God in Christ. We will say more about this, but participation in learning about God through Sunday school, Bible study, or small-group learning with fellow travelers—fellow Christians—is equally important.
The Christian life involves both education and transformation, both learning and loving, both fellowship and worship, both being lifted up in spirit and being enlightened in mind. The normal Christian life needs balance not only between work and rest and play; it also must include worship and learning. To some degree the Christian faith is something caught through participation in worship; to some degree it is something taught through Christian education. And in our biblically illiterate age, we need large doses of both. Let’s start with worship, and more specifically singing, as a means of spiritual formation.
WORSHIP THE WESLEYAN WAY
John Wesley, a man who had rules for almost everything, had some interesting rules about singing in a manner that glorified God and edified one’s fellow worshipers, which he published in 1761. Here is what he said:
1. Sing all. See that you join with the congregation as frequently as you can. Let not a slight degree of weakness or weariness hinder you. If it is a cross to you, take it up and you will find a blessing.
2. Sing lustily, and with a good courage. Beware of singing as if you were half dead, or half asleep; but lift up your voice with strength. Be no more afraid of your voice now, nor more ashamed of it being heard, then when you sang the songs of Satan.
3. Sing modestly. Do not bawl, as to be heard above, or distinct from, the rest of the congregation, that you may not destroy the harmony; but strive to unite your voices together, so as to make one clear melodious sound.
4. Sing in time. Whatever time is sung, be sure to keep with it. Do not run before, not stay behind it; but attend closely to the leading voices, and move therewith as exactly as you can. And take care you sing not too slow. This drawling way naturally steals on all who are lazy; and it is high time to drive it out from among us, and sing all our tunes just as quick as we did at first.
5. Above all, sing spiritually. Have an eye to God in every word you sing. Aim at pleasing Him more than yourself, or any other creature. In order to do this, attend strictly to the sense of what you sing, and see that your heart is not carried away with the sound, but offered to God continually; so shall your singing be such as the Lord will approve of here, and reward when he cometh in the clouds of heaven.¹
Almost every element in Christian worship is and should be focused on God. In other words, it should be theocentric, God-centered. The interesting thing about church music is that while it is in praise of God and primarily directed to God, the congregation is not, according to Paul, merely performing for an audience