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The world is a strange place.
It’s made up of so many seemingly disparate yet interrelated parts that, on the whole, work so beautifully together and constitute what we call life. I’m reminded of the visually stunning Volkswagen commercials from a while ago that played this out. They would typically start with an apparently random question, “Do you like kung fu?” then would proceed to lead you down a purportedly logical succession of inter-related items ending with “. . then you’d like the new Volkswagen Jetta.” You may have a similar sense about the flow of this article while you read and reflect. Stick with me, it may yet render what you seek.
What is the most potent aspect of the conversation known as the ‘emerging church’? I think I know . . and it’s nothing new. Let me qualify that last statement, what’s most potent about the “growing, generative friendship” known as the emerging church is a vital element of its ontological DNA - the question. It’s most potent because people have difficulty escaping the gravitational pull of an unanswered, open-ended question. It’s also somewhat unnerving when cognitive dissonance becomes your shadow, revealing itself when you are washed in light of any intensity. But there is life in difficulty and possibility in ‘pain’. Every death gives rise to the inescapable reality that something fresh will follow.
In many ways, the current (predominantly Western) conversational piece around theology and ‘occasional’ methodology within Christianity is not unlike the role that the Anam Cara (Irish for ‘Soul Friend’) or spiritual director plays in an individual’s life. The question - as mentioned above - is the sole ‘tool’ that the spiritual director utilises while with the directee. Of course the Scriptures, prayer and further reading materials are available as well, but in the flow of conversation nothing parallels an appropriate, timely question. It’s the question that gives birth to conversation and in my imperfect illustration of relationship between the wider Church and the emerging church as directee and director . . deeper conversation would be welcomed. The benefit of this conversation to the wider Church is of unparalleled significance to its vitality and (in some cases) longevity.
I recently finished two years training with the Irish Jesuits. My course of study and practice was in the field of spiritual direction. The experience was transformational. I had one simple prayer entering this course - that I would be challenged - and I most definitely was! The greatest and most intense desire in my life is to become more like Jesus; that is to say, to become the man God designed me to be and dreams I can become. Keeping in line with that central desire, my heart requested ‘challenge’ from the Three-In-One because woven within the fabric of challenge is the possibility for change. Strangely, the same possibility is seemingly unwelcome by many of the institutional (if only in one’s inner life) aspects of Christianity, as seen in the apparent unwillingness to engage healthily in the very present reality of the church in crisis and a culturally-informed connection to one’s context.
Since much of my mind is immersed in issues of personal formation, cultural translation of timeless realities and creativity, naturally I’ve noticed a few similarities between the art of spiritual direction (I use the term narrowly) and the emerging church (I use the term broadly). What follows are a number of those observations which will be teased out in more depth:
The emerging church is to the wider Church as a spiritual director (Anam Cara) is to a
directee in that:
- the Anam Cara is to help the directee recognise God’s voice and activity in their life through the use of appropriate questions
- the Anam Cara is to ask questions of the directee that invite reflection leading to a new course of action / pattern of thought
- the Anam Cara encourages the directee to invite God to speak into their situation by exploring the endless connections and correlation of Scripture to the whole of life
- the Anam Cara offers the directee suggestions for creating opportunities to communicate and connect with God via differing spiritual practices - ancient and contemporary
- the Anam Cara helps draw attention to inordinate, unhealthy attachments to things as well as resistances to God’s advances of love in the life of the directee
It seems that most new movements of the Spirit of God are resisted at first for fear of the unknown future God is creating before us and inviting us into. It’s the same fear that causes us to place God into a tightly knit theological tapestry which has a definite genesis and finale; or to use a cliche . . to put God in a box. A truer illustration of the Spirit’s work using this imagery would entail a never-ending tapestry varying greatly in colour and design and becoming more so as it unfolds. It’s because of the innate fear of the unknown imbedded deep within our nature that we need a more objective perspective on our living - one that will help us reflect on where God is showing up and what He might be saying to us.
In his book, ‘God of Surprises’, Jesuit priest Gerard W. Hughes writes that although so many Christians claim their utmost desire is for true intimacy with God, very few of us actually mean it. He likens the situation to an individual who is running toward the edge of a precipice and plans to launch out off the edge of known ‘terra firma’ in order to free-fall into God’s loving embrace and care. It’s as the individual approaches the precipice that fear begins to well up within as the realisation slowly emerges what truly giving up control will look like - free fall. So, Hughes makes the point that very few of us actually move forward with God in true intimacy when we’re presented with the opportunity. Despite all of our proclamations we turn from the edge of the unknown where true trust would replace measured security.
This is where an Anam Cara or Soul Friend is needed to help us release more and more of ourselves to God through intentional reflection on His nature and activity as shown in Scripture and our own experience. This is the vital role that the emerging church conversation could play with the wider Church . . an intentional discourse which leads to intensive reflection on where God’s showing up and what He’s doing in and through the Church around the world. Unfortunately, for most of us (Christians) the book has already been written on how God works and where He shows up - with no blank pages left for Him to rewrite the story Himself. It’s like a friend of mine, author Steve Stockman, once said, ‘We claim we know God’s wardrobe . . what He’ll be wearing Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday.’ Could we ever fully grasp or wrap our souls around the limitless, inexhaustible nature of God this side of knowing? I doubt it. It’s a progressive revelation of Himself which He offers and it usually takes a friend to help us realise just how God is inviting us into deeper relationship. This is the invaluable role the emerging church could play in the life of the wider Church if only it would open itself up to the conversation of possibilities . . including the possibility of being changed.
It’s already been alluded to how useful reflective questioning can be in the life of an individual, especially as it relates in the relationship between the Anam Cara and the directee. It’s through thoughtful, clear questioning that God’s invitation to walk more closely with Himself can be ascertained as one sees how He’s already been active in ones’ life. The Anam Cara offers questions which allow the individual to come to conclusions on their own - without pressing any agenda - so that the directee gains confidence in learning to discern where God is and what He’s doing for themselves. After all, the most important end result is a greater level of intimacy and trust between the directee and God.
It’s toward this end that the Anam Cara works; inviting personal reflection which leads to deliberate action toward more freedom and greater trust of oneself to God. The same could be true for the somewhat tenuous relationship the emerging church conversation now holds with the wider Church. So much good could come out of such an opportunity for self-reflection and yet much of the current situation has degraded into suspicion and defensiveness. Two points must be made clear right now: (1) some elements of the wider Church has embraced the conversation waiting to see where it leads and (2) the emerging church is not a separate entity from the wider Church - it’s also a part of the Body. For purposes of illustration it has been useful to speak distinctively about these two sectors, albeit inaccurately. The emerging church is a reflective, discerning part of the wider Church that desires to become more than it currently is. It desires (by and large) that the Church become all God dreams it can be and it is inviting the rest of the Body to consider what that might be. In a sense, the role the ‘conversation’ is playing within the wider Church is that of a spiritual director to a directee. Will the Church be willing to enter into greater levels of soul-searching (which often leads to uncomfortable cognitive dissonance); trusting that God will lead to the desired future where it can realise its place in an ailing world as a redemptive force of change?
This is where we need God to speak into our lives, to literally inspire us and speak those life-bestowing words which brought our world and universe into existence. We need to be re-created. This transformation comes about through personal transparency before our God whom is Love. Therefore, how well we receive from Him the alterations to the interior of our being determines how potent our life is to those whom we rub shoulders with. God is at work within and without us. Where is He active? What is He doing? How is He inviting us to become involved with Him in His world? These questions are given thought as the Anam Cara encourages the directee to explore afresh the Scriptures inviting God to speak, and helps the directee to perceive the finger and footprints of God throughout everyday circumstances.
As the directee meditates and contemplates on the Scriptures bringing herself before God, what are those thoughts / themes that continue to arise within her? What issues, causes and needs in the world spark her imagination and ignite a fire within her? What gifts has God sown within the fabric of her soul that she can serve others with - gifts she enjoys using and others actually benefit from? Someone once said, ‘God’s call is where your passion, gifts and experience meet the world’s greatest needs.’ Could it be as simple and clear as that? In many ways the emerging church conversation is calling the wider Church back to that same simplicity of intent: a desire to know Jesus truly as our Friend (most churches already have a strong grasp of Him as Saviour) and to partner with Him in all of the endeavours in which He is already at work in the world. This work includes moving beyond and outside of Christian denominational borders, boundaries of other and no faiths and into those areas in which we would never envisage ourselves apart from Jesus’ leadership.
It is common practice for the Anam Cara to suggest portions of Scripture for reflection that may prove conducive to a deeper engagement between the directee and God. On occasion, other practices may be introduced as well in order to help the directee create space to more fruitfully connect with their Creator. These practices may be rooted in Christian tradition, such as silence, solitude (two foundational starting points) and fasting or they may be from common experience such as journaling, walks and the use of various creative ventures in the arts. These practices are not to replace the directees’ time reflecting and praying with the Scriptures, but to enhance it. In much the same way the emerging conversation may also introduce many Christians to the varied and rich experiences in which they may see God at work in the world (even those unexpected!) and offer new opportunities to deepen one’s relationship with Him through ancient and fresh disciplines.
One such book that has come out of the Emergent context is ‘The Sacred Way: Spiritual Practices for Everyday Life’ by Tony Jones. This is an excellent cursory look at many of the spiritual practices that are available within our own rich Christian heritage such as The Jesus Prayer, the Ignatian Examen, use of the labyrinth, pilgrimage and many others. Tony has done a great service to many within the Protestant tradition who would have otherwise been unaware of the wealth of wisdom within the Christian Church passed down through the ages. His book introduces (and in some cases reintroduce) many to practices which if engaged in deliberately, will yield dynamic space for God to act on the individual’s behalf. Additionally, there are many other practices which one might be encouraged to invite God into that are resurfacing - partly due to the challenge issued by the emerging church. So many who see themselves as a part of this conversation have found their hunger for God leading them deeper into the mines of Christian history and returning with pure gems to share generously. For this we should all be grateful.
One final service the Anam Cara renders to the directee is that of helping the directee to recognise inordinate, unhealthy attachments to things and personal resistances to God’s advances of love. This is a necessary aspect of the relationship because attachments and resistances can stymie an individual’s growth into the fullness of God or ‘Christ-likeness’,
creating points of frustration and threatening the very identity the directee has of oneself. The manner in which one addresses these issues (as with all) is with gentle, deliberate and evocative questioning that is unthreatening. Through such a manner of working with a directee, the Anam Cara can help create space for the directee to address issues that have otherwise gone unnoticed or been ignored due to fear associations, the perception of the enormity of the issue or an inability to know how to address it.
Similarly, the entire emerging church conversation - by virtue of it’s nature and timing - has been given a stage to serve the wider Church in doing just as the Anam Cara does with the directee in facilitating true freedom, health and ultimately God's dream for ‘Christ’s Body’. This nascent conversation on the emerging church can help shed light on those inordinate, unhealthy attachments or resistances the Church has by generating self-reflection and action. Some such attachments might be infatuation with certain personalities (dynamism), an unhealthy attachment to methodology (programmes), a preoccupation with it’s own affairs when it comes to releasing resources (selfpreservation), over-dependence on bureaucratic systems (business models) and a fixture on isolating, out-dated practices (traditionalism). In regards to the latter, I’m not saying that all those valued, time-tested hallmarks of Western Christianity must go, but a sincere audit should be carried out in each local Christian collective to determine which practices still hold meaning similar to the original intent when they were instituted. If they hold true then retain them, modify others and discard those that are a hindrance more than a help. All of our practices should stand up theologically and pragmatically in regards to the Church’s relationship with the wider community in which it exists since the Church exists for ‘others’ in the first place. I once read a quote from eminent Yale professor emeritus Jaroslav Pelikan that had much to say about this, “Traditions are the living faith of the dead. Traditionalism is the dead faith of the living.”
Conversely, many of the same attachments and resistances the wider Church has grown into, the emerging church conversation could also fall prey to if motives and actions go unchecked. What a shame it would be if the grand design of God for this conversation passed without incident rather than fulfilling the role of the Anam Cara it has been called to. In order that this may not happen, the conversation must protect itself from misled assumptions and inordinate attachments of its own that could threaten its very vocation in this hour when God seems to be transforming His Church at an accelerated pace. Such attachments could be to broad cultural sentiments, a superior notion of self by those promoting the conversation, or even the realisation of its ‘calling’ (leading to a posture of pride) in this hour of trans[re]formation. For God’s purposes to be realised, those involved in promoting the emerging conversation will need to protect their own hearts (Prov. 4:20-24, TM), be magnanimous in posture to the wider Church (Eph. 4:1-3, TM) and foster true humility (Rom. 12:2-3, TM). Only then will this ‘conversation’ be useful to God, to the Church-at-large and ultimately to God’s world.
It seems to me that the Church (that’s big ‘C’) needs something like the emerging church / fresh expressions conversation in order to remain true to the Missio Dei and relevant to culture-at-large. There are three specific areas where this could play out nicely if the relationship is embraced by both arenas, creating a truly symbiotic relationship: Identity and Ownership, Institution vs. Community and Investment at Home. The collective identity of the Church seems to be largely skewed in the minds of many Christians. The increasingly pervasive charge that Western Christianity is a ‘me’ faith system has proven to be largely true. My own experience of this flavour of Christianity for over 20 years has often focussed in on one’s own salvation (me and God) and largely neglected the larger picture. The exception, of course, has been in the collective push to chalk up souls through antiquated practices and a damaging reductionist worldview which turns people into projects. This does not and will not work. The image of God in each person will raise the flag of insincerity in the face of Christians on this sort of dehumanising crusade. Here is where the emerging church conversation could help facilitate a turn in the tide of the Church’s theological infrastructure. This challenge is vital in Christ’s Body owning and operating out of an identity of a people loved and called to love (which, of course, is a verb). An axiom I once read at a bus stop describes this well, ‘You can’t help unless you’ve first been helped.’ It follows then that we can’t truly love, unless we’ve first received Love. How can I more honestly invite God into those spaces in my soul where attachments and resistances preclude God from bringing healing and wholeness?
On the issue of Institution vs. Community, there is no question that movement toward a more communal understanding of the ‘community’ of faith is taking place. For too long we have settled for a way of being Christian that abdicates the ‘work of God’ to a select few whom we pay to get on with it, and ‘get on with it’ they have for more than a millennia and a half. It’s a joyous thing when clergy come to understand their role not as a ‘do it [all] yourself’ vocation, but as mobilisers and equippers to actuate other Christians in their respective vocations. When clergy begin to settle into their ordination as catalyst, change happens and the Church will begin to become all God has dreamt it could be from the beginning of time. A movement from an institutional or hierarchical model to one of a shared calling and a partnering together in the work of God will revolutionise the very nature of what it means to be Christian. This revolution into a like-hearted ‘missio consortio’ will in turn change the world as it flows out of the identity of being called ‘Beloved’. The emerging church conversation (partly due to its timely birth out of postmodernity) has a very leveling edge to it; a ‘priesthood of all believers’ focus which engenders a more biblical approach to life in Christ. What is my unique contribution to be made to those within and without my particular community of faith? How am I receiving from others?
It’s a natural movement then for the Church to redirect much of its relational, financial and creative capital from within its own boundaries toward the benefit of those considered ‘other’ within the home / host communities where Christian collectives reside. Let’s face it, God chose a people to be messengers by which He intended to disseminate Himself to the rest of the world. When they became self-serving and proud as God’s chosen [messengers], He broke the mould and spilled out among the ‘others’. Now the new(er) chosen of God, have for the last two millennia followed the same trend as that of the those before: hoarding God while creating a strict system by which the rest of humanity must abide to partake of Him. “Freely you have received and freely you should give” we have not lived by, thinking we could dole out God as we saw fit; but God in his love will not be contained and now He’s spilling over again. The Message puts this phrase from Matthew 10:8 beautifully, “You have been treated generously, so live generously.” By living ungenerously, we negate our very identity as the ‘Beloved’ and the nature of our community as change-agents in the world. As self-emptying repositories of God we will find our ‘shalom’. Again, the emerging church conversation has challenged our insularity and helped to bring our long misplaced focus back to God’s original intention for the Church as a people ‘called out’ in order to be ‘called to’ the service of others. How can we live more generously through our existing networks within our ‘home’ communities?
The similarities in relationship between the Anam Cara / directee and the emerging church conversation / wider Church are many. My hope is the that the sometimes tenuous relationship between the Church and the emerging conversation can avoid becoming more polemical, and may be embraced (unlike Martin Luther was) by the Church (big ‘C’) as an opportunity to pause and reflect if nothing else. If it is embraced, a posture characterised by ‘open borders’ might be encouraged where Christians foster a generous spirituality that creates (safe) space for the other, where there is greater trust in the action of the Holy Spirit (following, not forcing) and where a commitment to process shapes our understanding of how people journey with Jesus into greater freedom and wholeness.
May God grant you freedom to reflect deeply and the ability to welcome the work of His Spirit in your life with open arms.
Shane Tucker is an American who’s lived in Ireland for the past nine years with his wife Christy, daughter Neve and son Aidan. He travels the island for the Church of Ireland Youth Department; spending his spare time with 'Dreamers of the Day‘ – an organization utilizing the arts, spiritual disciplines, evocative speakers and symposiums to engage people in their journey with Christ. Shane can be reached via the website, shane@ciyd.org or at his blog.
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Shane,
Great article. I would agree whole heartedly with you that we need more open conversation. I also agree the emerging church has a tremendous opportunity to bring in the contemplative side of Christianity that is so lacking in the modern Church. My concern is that we need to approach this with all humility as I am sure you can agree. Although I agree that the emerging church has so much to share it must never become a “we are right you are wrong” situation, but a loving conversation in which both sides have respect for each others as seekers of the way of Jesus.
Thanks for your comments Steve. I wholeheartedly agree with your thoughts. We need a stringent balance and deep respect for both sides of any argument - while giving space for the 'third way'! See my more detailed response to your thoughts from this paragraph above-
"Conversely, many of the same attachments and resistances the wider Church has grown into, the emerging church conversation could also fall prey to if motives and actions go unchecked. What a shame it would be if the grand design of God for this conversation passed without incident rather than fulfilling the role of the Anam Cara it has been called to. In order that this may not happen, the conversation must protect itself from misled assumptions and inordinate attachments of its own that could threaten its very vocation in this hour when God seems to be transforming His Church at an accelerated pace. Such attachments could be to broad cultural sentiments, a superior notion of self by those promoting the conversation, or even the realisation of its ‘calling’ (leading to a posture of pride) in this hour of trans[re]formation. For God’s purposes to be realised, those involved in promoting the emerging conversation will need to protect their own hearts (Prov. 4:20-24, TM), be magnanimous in posture to the wider Church (Eph. 4:1-3, TM) and foster true humility (Rom. 12:2-3, TM). Only then will this ‘conversation’ be useful to God, to the Church-at-large and ultimately to God’s world."
You mention this idea of " an individual who is running toward the edge of a precipice and plans to launch out off the edge of known ‘terra firma’ in order to free-fall into God’s loving embrace and care. It’s as the individual approaches the precipice that fear begins to well up within as the realisation slowly emerges what truly giving up control will look like - free fall"
Does spiritual direction have any answers for someone who jumped, free fell, and was not caught but hit the hard ground?
Does spiritual direction talk about this risk? Or is there allegedly no risk, is it just a mind game?
while i think spiritual direction sounds like a wonderful experience i am not sure i would characterize the relationship between the emerging church and the established/institutional church in that way. doesn't a directee go in search of a spiritual director? i don't really see that happening in the institutional church but rather see the emerging church as a prophetic critique of the established church.
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Shane,
Great article. I would agree whole heartedly with you that we need more open conversation. I also agree the emerging church has a tremendous opportunity to bring in the contemplative side of Christianity that is so lacking in the modern Church. My concern is that we need to approach this with all humility as I am sure you can agree. Although I agree that the emerging church has so much to share it must never become a “we are right you are wrong” situation, but a loving conversation in which both sides have respect for each others as seekers of the way of Jesus.
Posted by steve kay | Posted at 04/05/2008 9:19 AMThanks for your comments Steve. I wholeheartedly agree with your thoughts. We need a stringent balance and deep respect for both sides of any argument - while giving space for the 'third way'! See my more detailed response to your thoughts from this paragraph above-
"Conversely, many of the same attachments and resistances the wider Church has grown into, the emerging church conversation could also fall prey to if motives and actions go unchecked. What a shame it would be if the grand design of God for this conversation passed without incident rather than fulfilling the role of the Anam Cara it has been called to. In order that this may not happen, the conversation must protect itself from misled assumptions and inordinate attachments of its own that could threaten its very vocation in this hour when God seems to be transforming His Church at an accelerated pace. Such attachments could be to broad cultural sentiments, a superior notion of self by those promoting the conversation, or even the realisation of its ‘calling’ (leading to a posture of pride) in this hour of trans[re]formation. For God’s purposes to be realised, those involved in promoting the emerging conversation will need to protect their own hearts (Prov. 4:20-24, TM), be magnanimous in posture to the wider Church (Eph. 4:1-3, TM) and foster true humility (Rom. 12:2-3, TM). Only then will this ‘conversation’ be useful to God, to the Church-at-large and ultimately to God’s world."
Posted by Shane | Posted at 04/05/2008 1:01 PMYou mention this idea of " an individual who is running toward the edge of a precipice and plans to launch out off the edge of known ‘terra firma’ in order to free-fall into God’s loving embrace and care. It’s as the individual approaches the precipice that fear begins to well up within as the realisation slowly emerges what truly giving up control will look like - free fall"
Does spiritual direction have any answers for someone who jumped, free fell, and was not caught but hit the hard ground?
Does spiritual direction talk about this risk? Or is there allegedly no risk, is it just a mind game?
Posted by African | Posted at 04/06/2008 7:31 AMwhile i think spiritual direction sounds like a wonderful experience i am not sure i would characterize the relationship between the emerging church and the established/institutional church in that way. doesn't a directee go in search of a spiritual director? i don't really see that happening in the institutional church but rather see the emerging church as a prophetic critique of the established church. Posted by linda | Posted at 04/08/2008 8:17 PM