Toward a Theology of Youth Trips

I have replaced the original text of this post with the rewritten version that was published on Matt Tapie's blog, Two Cities, in December 2005. I have changed this post because in addition to the critique against youth ministry that it was intended to raise, some felt it was an attack against a particular group of people. Thanks.

Some of my friends think I don’t like youth ministry. I’m not sure how they came to that conclusion. Sure I don’t like lock-ins (does anybody actually like lock-ins?). I don’t like babysitting. I don’t like ski trips. I’m not a big fan of shaving cream wars or even water balloon fights—I always have to clean up the water balloon shrapnel. I don’t really enjoy many contemporary Christian rock, pop, or Praise-N-Worship bands, and I like going to their concerts even less. I don’t like ski trips.

I’m not a fan of the 5 minute “devo talk” unless it is given by a teenager…those I’m usually proud of. I don’t like using acrostics unless they’re really good, and most are not! I don’t really like marshmallow object lessons. I don’t necessarily like putting together trips to Six Flags, though I do like riding the Titan. But I don’t like water parks at all. Did I mention that I don’t like ski trips?

I don’t like the “initials” language of instant messaging: rotflol…jk! I can’t stand people telling me that I have to have at least four mediums for communicating messages to teens because they don’t have the attention span for a serious conversation. And I don’t think I should look, think, talk and act like a teenager.

But what would make them think I don’t like youth ministry?

In truth, none of this stuff has anything to do with actual youth ministry. Unfortunately, many people (including some youth ministers) don’t realize that. I’ve talked a lot lately about the paradigm of youth ministry that comes from parachurch organizations and has presented itself, in many ways, as a social club or latch-key program for teens. So as someone that speaks out against this approach, I think it’s important that we discuss our theology.

Why do we need a theology of youth trips?

By necessity there are various hats that Youth Ministers must wear. Some of these hats look “religious” while others appear to be more social or administrative in nature. However, this is a false distinction. All aspects of our ministry can and do have a profound spiritual impact. Having a theology of youth trips, in part means that in our role as “program director” we must begin to dismantle the thought process that has led us to assume that attendance is the best indicator of the efficacy of trips, camps, and retreats.I know of one fairly large congregation in an urban setting which has struggled recently with the development of a healthy summer schedule. In an attempt to put together a summer calendar that is low stress and low maintenance (not necessarily a bad thing at all) they have decided to send the kids to a camp at a Christian college where they will be intentionally separated from their youth group and put in with kids from all over.

I know the folks who run this camp and think very highly of them. I understand their philosophy and appreciate the creative way they are introducing young people to new Christian friends. However, this camp is not for this group of kids. These kids are naturally fragmented because few of them even go to school in the same district. They are fragmented even more because their youth minister has left. They are isolated and this camp is going to allow them to withdraw spiritually and isolate even more.

Choosing a camp simply because it is easier on the adults is spiritually irresponsible.

While I doubt that there are many situations where the situation is that cut-and-dried (it certainly was not that simple in the situation referenced above), I believe it is true that our unspoken, unrealized, unexamined motives can endanger the health of a program in significant ways.

I’ve also known of some summer camps that exist more for the adults than the teens. These are often staffed by a group of volunteers who’ve been going out to this camp for years and years and it has become their vacation…much like a timeshare at the lake.

Tradition is great. I love the idea of taking teens to a camp that has a formative history with their congregation or family. However, often these can become a “good ole boys” club and when this happens the spiritual formation of the kids may well play second fiddle to the adults’ enjoyment.

As is true for any group or organization, a camp which forgets its purpose, regardless of how fun or popular it may be, is going to at best have a diminished formative impact.

And then there are ski trips...

Would someone please tell me how spending $600-$1500/person taking a group of over-privileged kids to a posh ski resort has anything to do with the kingdom of God? Maybe you’re from a small town with poor country kids who’ve never been farther away than grandma’s house. I know there are some groups like this. You raise the money and make sure that everyone who wants to go can, and it is a great experience. Cool. But now you’ve done it once and that makes it tradition, so you go back the next year…and the next.

Soon you’re raising $1000 per student every year. There’s no budget money to do service projects unless those projects are raising money for Colorado. Oops. Well, it’s still a bonding experience that they’ll never forget. Right?

Then there are the groups of kids in the big city that plan the trips as well. They decide not to spend their efforts on fundraisers (you know, we need to have time for things like service projects, right?). Instead they just decide that they’ll make monthly payments of $150 for 6 months leading up to the trip. It’s okay that only some kids can afford to go, because if the group gets too big it’ll make the trip more expensive and that wouldn’t be very responsible would it? So in the end it’s the kids whose parents take them to Europe in the summer and go to Aspen in the winter…on a church ski trip.

Yes, I know, that was a vicious little soap box. But the truth is that we can build community just as easily in a Habitat for Humanity project. If it’s a rare experience you’re after, serve the poor somewhere. There’s nothing wrong with doing exciting things and having a good time, but can we really look in the face of the homeless man we see while in vans on the way to the airport to go be ski bunnies for a week? Please understand that this is not intended as a guilt-trip for a trip that has a recreation purpose. It isn’t the planning of a “fun” trip that is bothersome. It is the elevation of the “fun” trip to the key position in the roster. We communicate a very specific and dangerous lesson by spending three times as much money on one self-centered adventure than on any two other experiences.

We need a theology of youth ministry because without an intentional plan we run the risk of leading unexamined lives through an unexamined ministry. Perhaps more accurately, we need an intentional theology to combat against the dangers of unintentional theologies.

Intentionality is Vital

What type of person and what type of community are we forming with our youth trips? A community that believes spirituality is an individual thing, perfectly healthy in isolation from the local church? Someone who sees church as a place for them to live out their fantasies of being in charge and getting their own way? How about a nice materialistic consumer who believes that the church exists for their entertainment?

It’s been said that “it’s a sin to bore a kid with the Gospel.” Maybe, but isn’t it an even more damaging sin to teach a child that the Gospel exists for their entertainment?I believe that our trips should be an extension of that in which we've engaged throughout the year. Each trip should be carefully chosen with an outcome in mind. Questions we must consider include things like:

What type of community are we forming with this activity?
What type of person do we want to form with this trip?
Is this trip contrary to our mission?

These questions must be asked early in the planning stage and we must have the courage to respond when we discover a beloved trip that is forming something other than a faithful disciple of Christ. This doesn't mean that there is one camp that we should all be attending - I don't have a sales pitch for the latest and greatest. The camps that may be most beneficial to the rural youth group of 20 kids - those who were in diapers together and have been in the same school together for 12 years - will not be the same events that benefit a suburban conglomeration of teens who barely know each other.Regardless of the specifics, in each situation intentionality of spiritual formation is needed. We cannot afford to be haphazard anymore. We don't have enough time with these young people and they are no longer growing up in a Christian dominated society where they'll be discipled by osmosis (if that world ever really existed).

Just the Beginning

Youth Ministry is at a crossroads. I am convicted that the Holy Spirit is calling me to a long term focus on church youth ministry. When I was dismissed from a congregation because the position of Youth Minister had been eliminated I received a wake-up call. That decision communicated something important. Those things I listed at the top of this post have been what so many churches have wanted from youth ministry - they don't even know there is an alternative. And yet many churches are realizing that these ministries aren’t producing the desired result. I pray that the Lord will raise up leaders to take responsibility for helping the church mature in its understanding of our responsibility to young people. It is way past time for us to develop an intentional theology of youth trips…and youth ministry for that matter. This is not intended to serve as the final word on the topic. Rather I hope we will begin, restart, or re-imagine this conversation in community rather than isolation and move intentionally toward spiritual maturity and Christlikeness.

Pacing...Then Leading

Those of you who know me, know that I always have several books I am reading. The latest I've stumbled across is Shaping the Spiritual Life of Students by Richard Dunn. While I'm not completely sold on some of his conclusions, I love the concept he puts forth for ministry to adolescents: Pacing...then leading.

This way of thinking encourages adults to invest personally in the lives of individual teens, to walk alongside them and learn about their world. It is only after this has occured that the adult is in place to actually provide healthy, informed leadership.

In reading the materials produced by Mark Yaconelli and the Youth Ministry and Spirituality Project I stumbled across this quote,

Our curricular aim was to "re-frame" the problem of youth ministry by focusing not on "reaching" youth (who are usually only the "identified patient" in a dysfunctional system) but by challenging the adult leaders of churches to look at their own lives in Christ and ponder whether they have a way of life that is genuinely attractive to young persons searching for healing, hospitality, and inspiring role models who accept them as they are. Our foundational premise was advanced: that all Christian life and ministry needs to be attentive first to God's presence within us, between us, and around us. (taken from YMSP website, documents section - In Service Session-1)

In order for anyone to effectively engage in a ministry of pacing - one of empathy and investment - they must be dedicated to attending to God's presence in their own life. Without this, any attempt to reach out will seem hollow or perceived to have an agenda. I believe that what we are discussing here is fundamental to any endeavor of Spiritual Formation but especially those within the context of a youth ministry.

But as the folks with the YMSP pointed out, many youth ministries are marked more by anxiety than pacing. The focus on "reaching the lost for Jesus" has often damaged our ability to be companions by feeding our desire to be on the cutting edge of outreach programs - we create a stressful environment that looks just like the world around us. I believe that in large part this is what Nate Bostian was referring to when he asked about the danger of

building an alternate Christian sub-culture that is populated by bands that sound the same as the world and styles that look the same as the world, except they just have "Jesus" plastered all over them.(see my post on The Role of Intentional Spiritual Formation in Youth Ministry)

Adults often want to be given a precise job description with hours required, tools needed and direction on exactly what they have to do. In my experience they often loose interest in helping when I respond with, "love the teens...spend time with them." The truth of the matter is that this is our greatest need. We need adults who are willing to walk alongside these young people and discover what it means to be a teenager in Dallas, Texas in 2005; we need adults who will communicate with their actions that these kids are important. That is very hard to program and its hard to plan, but it is impossible to replace.

Pacing, then Leading may then become the most important tool for raising up volunteer leaders - it is both the way we find companion ministers and the primary tool we provide. And yet, with all of this said, I am left with a nagging question. How do we get this started in a community that seems to value leaving not-so-well-enough alone? How do we present this concept to a group that isn't sure that we're really in need of anything more than overly planned and communicated but sporadically attended events? The only answer I can even muster at this point is that I must continue to pace with potential volunteers and hope that a critical mass will eventually form. It goes back to creating an environment where we ministers (paid and volunteer) are "attentive first to God's presence within us, between us, and around us."

Formed in the Image / Conformed to the Image

In a previous post I referred to Spiritual Formation as the process of being conformed to the image of Christ. I think that this language is appropriate and useful but probably needs a little more attention.

I have had people respond that they don’t see the scriptural validity of this view because Genesis claims that we are created in the image of God and thus any claim to be more fully formed takes away from the power of God. What I appreciate most about their concern is both the acknowledgement of God as the great Creator – the one about whom Paul says “He is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else.” (Acts 17:25) – and also the desire to avoid complicating our lives with pointless pursuits and human endeavors.

However, when I refer to being formed in or conformed to the image of Christ I am not speaking of our created being described in Genesis. Rather I call attention to the identity and character of our person which has been greatly affected by the presence of sin – both the sin in the world and the sin in our own lives.

In Colossians 3:12-17, Paul also says,

“Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.”

No one who has attempted this type of life can say that it is a simple matter which comes naturally because we are created in the image of God. In fact Paul himself says that there is a battle taking place in regards to this life;

“So I find this law at work: When I want to do good, evil is right there with me. For in my inner being I delight in God's law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death? Thanks be to God-through Jesus Christ our Lord!” (Romans 7:21-25)

My favorite part of that passage in Romans is found in the statement, “Who will rescue me…? Thanks be to God – through Jesus Christ our Lord!” Christ is not only the rescuer but the perfect model of what the rescued will look like eventually. My life then is found in the balance between recognizing my total dependence on the rescuer and a journey toward the perfection of Christ. Though I don’t think I’ll be able to fully trust in Jesus or fully become like him in this life, my task is to continue in both.

One of the questions we should be asking in our personal lives as well as in everything we do in the Church is “what kind of person are we forming/seeking to form with this?” It is then an incredibly oversimplified and impossibly complex answer to say “someone who looks like Jesus.”

To be conformed to the image of Christ is not a simple matter of listing attributes (the list itself grows with us as we get to know the person of Jesus) but rather like an apprenticeship, it entails learning those aspects of identity and action which escape words. We’re not talking about simple moral principles. The image of Christ refers to the minute idiosyncrasies that can only be recognized by intimate travel companions. This happens in community, it happens over time, and it happens by the grace of God.

Spiritual Disciplines in Youth Ministry (part 3 of 3)

Episode III: Raising Ancient Adolescents

Marjorie Thompson stated that, “There is a hunger abroad in our time, haunting lives and hearts. Like an empty stomach aching beneath the sleek coat of a seemingly well-fed creature, it reveals that something is missing from the diet of our rational, secular, and affluent culture. Both within and beyond traditional faith communities, a hunger for spiritual depth and integrity is gaining momentum” (pg 1). But why now? What is it about “our time” that is feeding the momentum Thompson speaks of? …

In Light From the East: Theology, Science, and Eastern Orthodox Tradition, Alexi Nesteruk says, “When all outward impressions of things and ideas given to reason are exhausted, interpreted rationally, and explained logically, reason comes to a clear awareness of its own limited nature, such that it cannot exalt itself beyond its own rationality and logical insufficiency” (pg 63-64).

The hallmark of modernity has been reason and logic. Perhaps postmodern thinkers are finding reason to be insufficient and instead desire to (temporarily?) set aside logical analysis of Christ and explore experiencing Christ as a path to depth and understanding.

“Unless we make a point of writing, we miss the discovery aspect of writing. When else do we stop to think about what we feel for someone? Taking the time to identify and express our hearts is profoundly important… Today, even though we are immersed in a world of words, we may never write thoughtfully ourselves. The speed and availability of electronic communication is radically changing how we keep in touch. While we are gaining efficiency, we are losing the regular habit of pausing to consider our lives as we write” (Luann Budd, Journal Keeping: Writing for Spiritual Growth).

Maybe the need Budd has recognized for the discipline of spiritual writing is true in a general sense for our spiritual lives as a whole. As everything becomes more automated and streamlined (and yet somehow more busy and time-consuming) we may find less natural opportunities for spiritual depth in our daily lives. I am aware of the fact that spell-check and the blessed delete button on my laptop give me the ability to write without carefully choosing my thoughts ahead of time.

For this reason, if I desire for my writing to have depth, I must have regular times of re-reading, re-working and re-wording. Similarly, our ministry to adolescents (or children, or young adults, or not-so-young adults, etc.) must also contain regular times for reexamining those things we believe, say we believe or proclaim we believe by our actions. Spiritual Disciplines are important now because we are living in a world of unexamined words and unexamined lives.

I would like to see us commit to raising ancient adolescents. I was talking with Nate Bostian at the intellectual Mecca known as Café Brazil and it was stated that as long as we continue to raise young people without a historical consciousness, then we should continue to expect to battle as Israel did in the time of the judges with generations coming up without knowledge of the Lord or what he has done for us. Spiritual disciplines provide a tool for aiding in the creation of a culture of young people who are connected to life in Christ, connected to life in the community and committed to seeing this continue.

Books Cited in this Post:

Marjorie Thompson - Soul Feast

Alexi Nesteruk - Light From the East: Theology, Science, and Eastern Orthodox Tradition

Luann Budd - Journal Keeping: Writing for Spiritual Growth

Spiritual Disciplines in Youth Ministry (part 2 of 3)

Episode II: Spiritual Disciplines and My Agenda.

The question many youth workers are now asking is can the spiritual disciplines help to bring depth to youth ministry? Do these disciplines help to provide better “mirrors” or at least clean some of the smudges off of our present ones? Prior to jumping headfirst into an answer to this question (which would not be uncharacteristic for a youth minister) a few preliminary definitions and clarifications should be offered.

What are Spiritual Disciplines?
In his book entitled Spiritual Disciplines for the Christian Life, Donald Whitney states “The Spiritual Disciplines are those personal and corporate disciplines that promote spiritual growth. They are the habits of devotion and experiential Christianity that have been practiced by the people of God since Biblical times” (pg 17).

“Christian practices are the means through which Christians seek to respond to God’s invitations of love. They are the habits, disciplines, and patterns of life through which Christians seek communion with Christ and solidarity with others. Just as Paul invites the Ephesians to be “imitators of God,” Christian practices are the way in which Christians seek to imitate the intentions and patterns of Jesus Christ” (Chap Clark and others in Starting Right: Thinking Theologically About Youth Ministry).

“Spiritual disciplines are practices that help us consciously to develop the spiritual dimension of our lives. Like an artist who wishes to develop painting skills, or an athlete who desires a strong and flexible body for the game, a person of faith freely chooses to adopt certain life patterns, habits, and commitments in order to grow spiritually” (Marjorie Thompson, Soul Feast: An Invitation to the Christian Spiritual Life).

As with any word, phrase or handle that gains widespread popularity, the very term “spiritual disciplines” may soon begin to cause groans from those who are tired of hearing reference to what some believe is simply the next fad in pop-Christianity. However, as these definitions suggest, we are simply referring to the practices which become, or fail to become, a part of our life with God. In fact, the shift in emphasis may not be reflecting a search for new content, but rather an acknowledgement of the inadequate depth to which we have taken the current content. “Superficiality is the curse of our age. The doctrine of instant satisfaction is a primary spiritual problem. The desperate need today is not for a greater number of intelligent people, or gifted people, but for deep people. The classical Disciplines of the spiritual life call us to move beyond the surface living into the depths. They invite us to explore the inner caverns of the spiritual realm” (Richard Foster, The Celebration of Discipline).

“We seek to come inside or under God’s Spirit – or to have God’s Spirit come inside us to dwell…In this way, Christians are no different than any other group or individual – we’re on a quest, we’re seekers… This search has driven countless men and women into the desert – we know them as the Desert Fathers and Mothers. It has driven others into monasteries and convents. Others have gone to the mission field or into caves or into communes to pursue a deeper communion with God. Some have sought it in community, others in seclusion.

Our age is not different. People are still seeking. The middle school and high school students with whom we work are foremost among those seekers” (Tony Jones, Soul Shaper: Exploring Spirituality and Contemplative Practices in Youth Ministry).

In my first post on this topic I introduced the metaphor of “mirrors”. I love metaphors, but their beauty is also their shortfall. They can mean so many things, they can be stretched and pulled and eventually become so convoluted as to have lost any usefulness. In our lives, these “mirrors” can be people, traditions, practices, ideologies, locations, etc. My hope in discussing these issues is not to define fully what mirrors we need, but rather to simply address one aspect of our development that has been – at least in the circles I’m familiar with – sadly overlooked.

What role can these traditional spiritual disciplines play in youth ministry if they are approached intentionally as a lifestyle rather than haphazard engagements with a foreign entity? Can our youth groups begin to take on a different identity? One where teens are not only introduced to the life of faith and encouraged to run with it, but where they are intentionally and unapologetically formed into something different than that which is all around them.

I’ve known lots of very well intentioned ministers who sought to develop a program where teens would feel comfortable inviting their non-Christian friends. This would be a place to hang out where you’re not pressured or really confronted with anything. As long as you kept the cussing and fighting to a minimum, feel free to play all the ping-pong and playstation you like. I’m very much in favor of meeting these kids on their turf and not expecting them to behave like little monks. But I can’t honestly say, as I have heard from some, that I want to build a relationship with no agenda. I HAVE AN AGENDA! I believe that this agenda is more important than anything else in the world! My agenda is to share the extremely freaking good news that has come to give us a way out of the crap that we are tangled up in!

My personal experience with spiritual disciplines has taught me a lot about living in a fallen world. I am much more capable of being at peace when I am regularly practicing my faith with others. So how does this translate into the world of the youth group?

Links to books referred to in this post:
Spiritual Disciplines for the Christian Life - Donald Whitney

Starting Right: Thinking Theologically About Youth Ministry - Chap Clark

Soul Feast: An Invitation to the Christian Spiritual Life - Marjorie Thompson

Celebration of Discipline - Richard Foster

Soul Shaper: Exploring Spirituality and Contemplative Practices in Youth Ministry - Tony Jones

Spiritual Disciplines in Youth Ministry (part 1 of 3)

Episode I: We Need A Better Mirror

My son is the proud owner of many books. We often walk past him in his room to discover that he has been sitting in the middle of the floor “reading” books…sometimes for what seems like hours. This all began when he was about 1 year old, and even at that young age he seemed to be exhibiting signs of the nerd gene…which I am most proud to have passed on.

The earliest books we bought contained pages with “mirrors” where our young child could begin to discern his own image. I use the word mirror here quite loosely. The semi-reflective, semi-flat, semi-mirror-like substance found in these books leaves much to be desired. In fact, the transparent surface of our microwave provides a considerably more recognizable reflection.

The apostle Paul admitted that his ability to see the “big picture” of God’s kingdom was limited. In fact it was like trying to view one’s reflection in a poor mirror (perhaps he too had purchased one of the wonderful books.) In any case, we learn from Paul – and from our children – that part of growing is the process of learning to see more clearly and the realization that we may never have complete vision.

For this reason, the task of the Church is, in part, to engage in healthy criticism regarding areas and issues where our limited vision may have kept us from fully advancing the Kingdom.

“The ideal of wholeness/beauty infuses Christian theology from Jesus to contemporary theologians. Theologians have reminded us of often forgotten dimensions that contribute to this beautiful wholeness. Karl Barth and others reminded us that the beauty that we seek cannot be fulfilled in our human projects, but in the ‘wholly otherness’ of God;…Latin American liberation theologians…that the wholeness…must include the poor;…Political theologians…that the wholeness…cannot forget the ways our political structures deter beauty;…Feminist theologians…that this beauty must also include the gifts of women; Sally McFague and others have called our attention to how Christian theology should include care for the earth;…African-American theologians point to the beauty revealed through the wounds and blessings of black people…The very scope of Christian theology reveals a rainbow of diverse gifts that God wishes to weave into beautiful wholeness. (David White. “Empowering the Vocation of Youth as Youth: A Theological Vision for Youth Ministry.” In The Journal of Youth Ministry. Spring 2004)

Perhaps to this statement, one could add that wholeness of God is experienced in the classic as well as the contemporary; the ancient as well as the modern…or postmodern. It appears that youth ministry is beginning to entertain the notion that adolescents may be open to, and perhaps would benefit from, the incorporation of the classical spiritual disciplines** which have been a part of Christian life for much of the past 2000 years. Somehow this notion was shuffled into the realm of “forgotten dimensions” during the formation and structuring of church youth ministry.

It may be more accurate to say that spiritual disciplines were limited to prayer, singing, reading the Bible, learning and occasional service activities (and never referred to as disciplines!) Whatever the process, whether intentionally amnesic, blissfully ignorant, or accidentally overlooked, the connection to Christians throughout history, except those written about in the Bible, was severed. The standard has instead been the ability to take the latest trends in popular culture (which eventually became the now prominent juggernaut known as “youth culture”) and find ways to model our youth program in like fashion. While there will always be those who adamantly fight for this way of functioning, perhaps there is a growing number of people who crave more substance...something a little more intentional. So perhaps we should be asking for better mirrors, ones that allow us to gaze more carefully at the person/people we are becoming.

**Richard Foster's book, Celebration of Discipline provides a great definition for and overview of spiritual discplines - you can follow the link to read reviews and order the book.

Tony Jones has written a book, Soul Shaper that discusses how these disciplines might affect the life of a youth minister and youth ministry.

What is Spiritual Formation?

Spiritual Formation, simply put (…simple, hmmm), is the process of being formed into the image of Christ.

It should be noted that the term “image of Christ” is different from “image of God.” In Genesis, it is said that mankind was created in the image of God. Our involvement in this process is completely passive – it is the nature of our very being which emanates from the Father.

The process of being formed in the image or likeness of Christ is just that; a process. This process is one of dieing to self and living in Christ, as Paul speaks of, and requires a lifelong journey. It is one in which we allow the witness of Scripture, the counsel of the Holy Spirit, fellowship with the great cloud of Christian witnesses (the Church - both present and historical), engagement in Christian practices with the goal of godliness in mind, and the example of Jesus himself to instruct and transform us into someone new. This process is called Spiritual Formation.

Spiritual disciplines, Christian education, personal and corporate times of worship; these are all important pieces of Spiritual Formation. They are not the only pieces, but they are important ones.

We are all engaged at some level in Spiritual Formation. Perhaps our formation is haphazard or even accidental. If so, it is undoubtedly frustrating – if not to us then to those around us! We should therefore recognize the need for Intentional Spiritual Formation.

This conversation is important and has implications for the whole scope of ministry within the church. What kind of person are we trying to form with our worship? Our education ministry? Our youth and children’s ministries?[1]

How spiritually mature are our congregations? What does our involvement (or lack of) in the areas of social justice and missions say about our level of spiritual maturity?

Spiritual formation plays an integral part in answering these and similar questions because it endeavors to raise the level Christ-identity within the Body. Through intentional formation we become better equipped to handle the changing needs/wants/demands/challenges of society and the people muddling through the societal bog.

Spiritual maturity is sorely needed in many congregations. I listen to the “conversations” that are taking place among both members and leaders and I recognize the style and content – it often sounds just like the drama that our junior high students are constantly involved in. So why are our adults behaving like adolescents? I don’t know the full answer, but I believe that part of the problem lies in our lack of intentional Spiritual Formation.

I really like Walter Brueggemann’s book Prophetic Imagination. One of his major premises in that work is that until the community is engaged in grief and criticism (the healthy, constructive kind) over their situation, the growth is not likely. I hope that the day is approaching when our congregations begin to cry out to God for deliverance.

I want to leave this post with the words of Psalm 15, which I believe are a definition of sorts for spiritual maturity and thus provide important considerations for formation.

Psalm 15

1 LORD, who may dwell in your sanctuary? Who may live on your holy hill?
2 He whose walk is blameless and who does what is righteous, who speaks the truth from his heart
3 and has no slander on his tongue, who does his neighbor no wrong and casts no slur on his fellowman,
4 who despises a vile man but honors those who fear the LORD, who keeps his oath even when it hurts,
5 who lends his money without usury and does not accept a bribe against the innocent. He who does these things will never be shaken.

[1] I’ll be taking a stab at this one in a future post.