Page 1 - Jenny Beaumont

DATE: 8/27-29/2020 Event Type: Foundations CRN:

DIOCESE: Sewanee Sponsored Coordinator: Event #

Trainer Jenny Beaumont [email protected] 704‐517‐7734

August 27-29, 2020 Sewanee

Zoom based training

Goals for Training:‐ Model and practice group life and Theological Reflection Understand the purpose and process of Theological Reflection Practice leading Theological Reflection with confidence using the four sources and four movements Understand the role of mentor and discern the call to mentoring

Thursday Friday Saturday

Prayer after SAs:

For the journey that brought you here, For the journey, we will share together for a time, And for the journey yet to come, Thanks be to God.

9:00 AM ‐12:00 PM ET WORSHIP #3 Opening Question—What was a new learning from yesterday? Four sources & 4 movements, Theological Perspective Questions Divide Groups for Presentations Prepare Design for Seminar and TR – Work in TR groups

9:00AM ‐1:00 PM ET

WORSHIP #6Reflection on yesterday: What has surprised you? What is shifting? What is God’s invitation to you?

Presentation of TR #3 (45 Min) ‐Mind Map and Debrief (15 min) page 289‐290 Volume D

Lingering Questions Administration of EFM Groups Mentor Accreditation Process

Complete

Closing 5, 4, 3, 2, 1Self‐Evaluation

EfM Evaluation Online

https://docs.google.com/forms/d/e/1FAIpQLSdBIv4CzjnXDqzpTmOdKW‐qMZBhMhnUptL4w543pr0wawXxWw/viewform

12:30 Closing

2:00 PM ‐6:00 PM ET 12:00 PM Lunch On your Own

As we gather— Name, Experience with EfM is ….., I am at training because … and One hope that you have for the training is ….Complete the questions on the whiteboard WORSHIP

Introductions Conocimientos Brave Space RESPECT Guidelines of Communication Expectations and Concerns for Training

Holy Listening in Group Life

Spiritually Autobiography Intro, debrief Using Mutual Invitation Introduction—3 minutes Wide Angle Lens ‐‐Instructed Theological Reflection‐ from Spiritual Autobiographies

WORSHIP #1

1:00‐ 4:00 PM ET WORSHIP #4 Presentation of TR #1 (45 Min) Tradition and Debrief (15 min)—page 283‐284 Volume D SHARON, CATHY, SUE

Facilitating the Small Group‐ Facilitation basics in groups and TR ‐‐Post‐it note questions

Presentation of TR #2 (45 Min) – Personal Experience—Debrief (15 min) page 264 Volume D

Attitudes, Skills, and Knowledge of Mentoring Small Groups 20 minutes and report out Administration of EFM Groups

Review of Expectations WORSHIP #5

DINNER on your own

7:00‐9:00 PM ET Pairs‐ Core Practices of EfM and report out‐ Volume D EfM Materials, Themes & Units Using the Reading and Reflection Guide—Questions as a jumping off place for conversion Theosis and Scotosis Discussion What has made TRs successful and Why do we do TRs Mind Map Instructed TR Prepare Individually ASK of a Mentor – HW WORSHIP #2

TR Debrief questions: What went well? What would you like to remember for next time? What do you need going forward?

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unit one: spiRitual autobiogRaphy and listening | Week tWo

20 | Reading and Reflection guide, Volume d

listening? What has prevented your practicing patient listening? What pos-sibilities or opportunities do you presently have in your life for practicing patient listening?

PracticeThe Spiritual Autobiography

At the beginning of the program year EfM participants reflect on and prepare spiritual autobiographies, then share a portion with their seminar groups. This is a foundational part of the work for the year and is not op-tional. Everyone, participant and mentor alike, participates in this exercise. Reflecting on and sharing your own story and listening deeply to the stories of others are fundamental skills for the practice of ministry in daily life because they are fundamental to building relationships. Ministry begins in relationship. The sharing of spiritual autobiographies provides the seminar group an opportunity to begin forming the learning community in which we will work and reflect through the year.

The suggested format for framing an autobiography changes yearly, giving participants over the four years in EfM multiple spiritual lenses through which to consider their own lives. Why go through this each year? One reason that seems consistently true is that after completing my own account and hearing the autobiographical accounts of others, I become aware of additional pieces of my own story that I may not have recalled earlier. As life continues to unfold, year by year, day by day, my own story unfolds. My story this month is different from my story even six weeks or six months ago.

Another reason is that choosing the slice of my larger story to offer as spiritual autobiography each year provides an avenue for reflecting on where my own experience encounters that shared by others in my seminar group, while simultaneously engaging with the greater story of the people of God encountered through EfM study and reflection.

Preparing a spiritual autobiography is a soil-turning event. The prepara-tory phase is done by and for the participant alone, but awareness that a piece will be shared can be intimidating. Often, the preparing of a spiritual autobiography for EfM is the first time someone has made such an attempt. Many people are uneasy or reluctant about this for a variety of reasons. There are a few things to keep in mind as you prepare:

• The full preparation of your spiritual autobiography is for your own per-sonal growth and reflection. You will not be sharing your entire spiritual autobiography in the seminar group. The year’s assigned format will sug-gest a focus so you can choose what to share and what to withhold as you present only a part of your story in your group.

• Your group likely included a standard of confidentiality in the group’s norms, the covenant agreed upon in the first week or so. Even if the group did not specifically address confidentiality in general, that standard is

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required and should be explicitly agreed to during the time for present-ing spiritual autobiographies. What each person tells of a personal nature during the EfM seminar may not be shared beyond that room or among those gathered. No one may recount anything they heard of another’s story, including to someone in the group who may have been absent at the time. Any account of another person’s story is by definition in- authentic. You may share your own story with someone who was absent; no other member of the group may share your particular story.

• The mentor and group together will support one another in holy listening and sharing. We are on holy ground when we hear another’s story. The story offered is a sacred gift.

Constructing Your Spiritual Autobiography

As you prepare to work on your spiritual autobiography for this year, return to the metaphor of tides for discerning the God journey. The first tide, con-version, has three movements or aspects. Conversion involves turning from something that was destructive, difficult, or simply was not oriented toward health and wholeness. Conversion also involves turning to something that promises new life and healing. The turning is a conversion by something or someone as well.21 Recalling and reflecting on a series of conversions can bring awareness of the terrain of the God journey.

Conversion has a layered structure. Robert Hughes describes it in the fol-lowing way:

The foundational notion is that conversion is a fundamental option or choice making a wholly new self-disposition of a human being in the face of the world and the Holy Mystery who haunts that world. It causes a shift in the horizon, boundary, or limit of that world as person to that individual, in a manner that affects and effects him or her in every dimension of life; these dimensions embrace the classical faculties of the affections or desires, the intel-lect, and the moral will, thus bringing conversion to bear in affective, intel-lectual, and moral areas of life . . . [C]onversion is a chosen (and empowered) shift in the fundamental relationship between the self and world that changes everything.22

In addition to affective, intellectual, and moral conversion, a fourth dimension is religious conversion—a falling in love without qualification.

Each layer of conversion has the characteristics of conversion from, conversion to, and conversion by. One turns from something by turning to something, and is turned by something.

21. Robert Hughes, Beloved Dust, 75.22. Ibid., 213.




An outline of conversion may be summarized:23

Affective: taking responsibility for emotional life

• turned from

• turned to

• turned by

Intellectual: falling in love with reality over illusion

• turned from

• turned to

• turned by

Moral and Political: moving from self-interest to the common good

• turned from

• turned to

• turned by

Religious: falling in Love without qualification

• turned from

• turned to

• turned by

These dimensions of conversion guide the spiritual autobiography pattern for this year.

There is no correct way to do this. As always in EfM, if a suggested ap-proach proves not a good fit for someone after making a good attempt, the person is free to develop a personal spiritual autobiography in a form that does work, but it is desired that it be framed this year in some way compat-ible with the idea of conversion.

Steps to Constructing Your Spiritual Autobiography

a. Create a “map” of your journey with God. Describe in writing or pic-tures the high points, low points, streams, deserts, pathways, highways, and so forth. Map that journey from earliest memory to now.

b. Name the people who were part of that map, who pointed the way, or barred the way, or diverted the path, or walked with you, and so forth.

c. Note the spots where you were converted/turned in some way. Identify each as a turn of emotional, intellectual, moral/political, or religious nature.

d. Focus on the most recent period of your life (the last last ten to fif-teen years). In that period, identify which of the five types of conver-

23. The outline was excerpted from a handout created by Robert Hughes for a mentor formation training he led.


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sion you experienced, accepting that there may have been more than one kind.

e. For each type of conversion/turning you identify in the last ten to fif-teen years, see if you can connect to how the conversion was a turning from, a turning toward, or a turning by something.

f. Plan how and what you will share in ten minutes with the rest of the EfM group from this recent ten-to-fifteen-year period.

Scheduling Spiritual Autobiographies

The seminar group sets the schedule for sharing spiritual autobiographies. The most important things are to share them as early in the program year as possible and to share them in a way so that all of the group can hear each spiritual autobiography shared. Many groups schedule a time to hear one to three spiritual autobiographies each week over several weeks, depending on the number in your group. Others have found, given the busy schedules of adults, that it is difficult to have all members present for every spiritual autobiography and have developed alternate ways for making sure all spiri-tual autobiographies are heard. Some gather for a retreat-like meeting where all the spiritual autobiographies are shared in a single day. Some break the spiritual autobiography format into a series so that each week every person in the group responds briefly to the same prompt or question. (See alternate format below.)

Alternate Format for Sharing Spiritual Autobiographies

Everyone in the group does the work assigned in “Construct a Spiritual Au-tobiography” above. The difference is in how the spiritual autobiographies are shared in the seminar meetings.

Use Mutual Invitation (see page 291 in Part II of the Guide) and allow a brief silence before inviting the next person to share. Each participant answers the framing question in two to three minutes. There is no cross talk. After everyone has had a turn, the mentor leads the whole group in a closing prayer of thanksgiving for the gifts shared.

The following is an example of how framing questions can guide the sharing over four meetings. Your group may want to compose their own questions.

• Week One: In looking over the map of your journey with God, where do you find evidence of an Affective conversion? Where do you see a time in which you took responsibility for your emotional life through turning from, turning to, and being turned by?

• Week Two: In looking over the map of your journey with God, where do you find evidence of an Intellectual conversion? Where do you see a time in which you fell in love with reality over illusion through turning from, turning to, and being turned by?


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• Week Three: In looking over the map of your journey with God, wheredo you find evidence of a Moral and Political conversion? Where do yousee a time in which you moved from a focus on self-interest to a focus onthe common good through turning from, turning to, and being turned by?

• Week Four: In looking over the map of your journey with God, where doyou find evidence of a Religious conversion? Where do you see a time inwhich you fell in Love without qualification through turning from, turningto, and being turned by?


Brave Space ~ Micky ScottBey Jones

Together we will create brave space Because there is no such thing as a “safe space.” We exist in the real world We all carry scars and we have all caused wounds. In this space We seek to turn down the volume of the outside world, We amplify voices that fight to be heard elsewhere, We call each other to more truth and love, We have the right to start somewhere and continue to grow. We have the responsibility to examine what we think we know. We will not be perfect. This space will not be perfect. It will not always be what we wish it to be But It will be our brave space together, and We will work on it side by side.

Presence is the one thing necessary for wisdom, and in

many ways, it is the hardest thing of all. Just try to keep your

heart space open, your mind without division or

resistance, and your body not somewhere else—and all

at the same time. Richard Rohr, https://cac.org/pure-presence-2017-11-23/

Listening is much more than allowing

another to talk while waiting for a chance to

respond. Listening is paying full attention to

others and welcoming them into our very

beings.

The beauty of listening is that those who are

listened to start feeling accepted, start

taking their words more seriously and

discovering their own true selves. Listening

is a form of spiritual hospitality by which you

invite strangers to become friends, to get to

know their inner selves more fully, and even

to dare to be silent with you.

https://www.beyondintractability.org/essay/trust-building

https://cac.org/pure-presence-2017-11-23/

http://episcopaldigitalnetwork.com/ens/2015/01/26/presiding-

bishop-preaches-at-st-georges-in-jerusalem/

Listening is a magnetic and strange thing—a

creative force.

The friends who listen to us are the ones we

move toward. When we are listened to, it

creates us and makes us unfold and

expand.

— Brenda Ueland— Tell Me More

http://ssje.us4.list-manage.com/track/click?u=344ed142b391b2b520df4080c&id=52a1403407&e=712788e14b

http://episcopaldigitalnetwork.com/ens/2015/01/26/presiding-bishop-preaches-at-st-georges-in-jerusalem/

http://episcopaldigitalnetwork.com/ens/2015/01/26/presiding-bishop-preaches-at-st-georges-in-jerusalem/

Core Practices in Education for Ministry

The terms “education” and “ministry” in Education for Ministry frequently need unpacking to better understand both the content and the purpose of the program. Some expect EfM to be a course in religion or theology, like one that might be taught at their local college or university. Some expect it to be geared toward preparation for becoming an ordained minister or pastor, for such is the limited understanding of ministers in contemporary culture.

EfM actually is neither of these, although it does provide an education in the content of the Christian tradition through reading the Bible alongside some basic biblical commentary, church history, and practical introductions to Christian theology and ethics, as well as through encouraging an appreciation for ways in which Christians respond to encounters with those of other faiths. EfM also explores a wider concept of ministry, based as it is in an understanding that baptism, the fundamental rite of entry into Christian-ity, marks our call to minister to one another in Christ’s name in the course of our daily lives.

At its heart EfM is a program in practical theology, a program based in a set of five core practices that form and support us in the various ministries to which we are called.

• Living in CommunityAll ministry begins in relationship, and at its best is reciprocal. As we each shareour own stories and listen attentively to another’s stories, we come to know eachother and the relationship deepens. Empathy deepens, and out of that empathy Iminister to you even as you minister to me.

In EfM we begin the year by sharing a focused portion of our spiritual autobiographies. As we listen to one another we may find points of common experience and points at which our empathy is awakened. Sharing spiritual autobiographies forms a foundation on which we build relationships for working together in community through the year. As we continue to share stories of personal experience, name concerns and positions, offer varied expressions of worship, and acknowledge deep spiritual truths and longings, we deepen our connections to one another and actively look for ways to bridge differences that might otherwise separate us. EfM uses the Respectful Communication Guidelines and the Mutual Invitation process from the Kaleidoscope Institute as tools for learning to acknowledge and respect those differences.

• Regular Prayer and WorshipEfM expects that weekly worship in the meeting, usually with members taking inturn responsibility for leadership, is a component of the seminar group’s worktogether. Spiritual practices are addressed in the EfM curriculum, particularly inUnit Three, but also across the year through the introduction of practices from theChristian tradition like Lectio divina, the Ignatian examen, contemplative prayer,and walking a labyrinth. Participants are invited to explore entering into thesetraditional practices and encouraged to write a Rule of Life.

The different expressions and practices of worship shared weekly by members of the group offer ways to enrich individual spiritual practice, as do trial explorations of different practices from the tradition. In addition, participants are encouraged to be regular in attendance at worship and active participants in congregational life. The goal is to develop a spiritual connection with God and neighbor that grounds and sustains us in the work of ministry.

Education for Ministry is a program in the Beecken Center of the School of Theology at the University of the South. efm.sewanee.edu 335 Tennessee Avenue, Sewanee, Tennessee 37383 800.722.1974

• Theological Reflection Examining life through a theological lens is the central spiritual discipline in Education for Ministry. The seminar groups practice theological reflection (TR) employing EfM’s model that brings four sources of wisdom into conversation, using a method in four movements that lead to new understandings with implications for action in practicing ministry in daily life.

The four sources in the EfM model include three that form our context in daily living: life experience (“Action”), the culture/society around us (“Culture”), and our cherished beliefs and values (“Position”). The fourth source is the Christian tradition handed down over the centuries (“Tradition”). EfM’s method for bringing these sources into conversation with one another follows four movements: 1) identify a focus from one of the sources for reflection; 2) examine the focus; 3) connect it to the other three sources; and 4) apply new learning to shape action in ministry. In movements two and three, questions are framed using an intentional theological focus.

Using EfM’s process for theological reflection often feels awkward at first, yet few expect to be able to play a musical instrument proficiently or master an athletic pursuit without practice. The same is true for spiritual disciplines. With sufficient practice in TR comes the ability to slip seamlessly into bringing the lens of faith to bear on any aspect of life, essential to aligning our behavior with what we say we believe. When faced with making an ethical choice, regular reflective practice can enable one to answer the question: “How do I know this is a faithful way?”

The process for theological reflection is addressed in Unit Two every year with the expectation that theological reflection is practiced weekly (or nearly every week) thereafter in the seminar groups. The curriculum also instructs participants in practicing theological reflection as individuals outside the seminar meeting, with the goal of becoming reflective practitioners of their faith in daily life. Simply put, any seminar group that neglects the practice of theological reflection is not participating authentically in EfM as the program is designed.

• Study of the Christian Tradition A series of four Reading and Reflection Guides provide weekly assignments for reading, reflection, and response that encourage groups to develop a lifelong practice of engagement with the Christian tradition in study. Participants read the Hebrew Bible and the New Testament along with commentary that helps them understand the texts in their ancient and modern contexts. They study the history of the church. In the final integrative year participants study Christian theology, examine their own personal theologies, consider ethics through the lens of the Anglican tradition, and read first-person stories of interreligious encounter.

In addition, the Reading and Reflection Guides offer contextual themes that shape ministerial formation over four years, viewing the study of the Christian tradition through lenses of personal and global contexts for our ministry in daily life as we grow in spiritual maturity and live into the journey with God. The regular study of the Christian tradition in EfM forms a foundation for theological reflection in the service of faithful living.

• Vocational Discernment Listening for and responding to God’s call to ministry in daily life is a practice that undergirds the whole EfM curriculum. It is assumed that all Christians are so called. In the group we begin with attentive listening as we share spiritual autobiographies and continue listening through shared prayer and worship, shared stories of our daily lives, shared theological reflection across the year. Through such listening we often find we can help one another identify specific gifts and the deep moments of longing or joy that may signal a call to a ministry in which the person can offer those gifts. As individuals the practice of regular prayer opens us to listening for God’s call, a call that we can take to the community for reflection and support.

Responding to God’s call is shaped by the regular practice of attention to personal and community contexts. What are the needs of the community around me? What gift can I offer? Attention to the fruits of theological reflection will shape response as well. What implications for my own or others’ action in ministry can be taken from this TR? What are the next steps? What or who will be needed to support me in this response? How can I support you in your call? The seminar group becomes a community of affirmation, support, and accountability when regular attention is paid to vocational discernment with and for its members.

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Theosis—Words and Phrases Participating in enduring realities of Love, Belonging, Contributing & Meaning Participation in the life of God Participation in the divine nature (2 Peter 1:4) Indwelling Spirit (Romans 8) Opens up full meaning of our calling to become partakers of the divine nature Mark 9:2-8 Transfiguration- The Illumination of the presence of God NOT transformation which is a re-making of a person. Consciousness beyond the immediate to: ‘I wonder…’ and ‘What if…’ Questions of vocation: Who am I? Where am I from? Going? Purpose? Eschatology – Intended fullness of creation

What endures? Will love justice, goodness prevail? Is the Universe narrative tragedy or comedy?

Incarnation Deification--Divinization Being made God-- Embedded in God Theosis = Salvation in Christ Activity of Divine Grace Into Communion with God Activity of the Holy Spirit Humanity’s destined union with God Through saving process of divine grace Sacramental Participation (Richard Hooker) Share in divine life (BCP, p. 214) God’s nearness to humankind Unrealized potential for God Intimacy of relationship between human and divine Union of God with humankind New vision of whole creation Alters substance of our living and dying To become sons and daughters in the One Son Filled with the Holy Spirit Living entails more than just existing The ‘I’ that is me The ‘I’ that is we Yearning for endurance Touched by Truth, Beauty, Love Living with awareness of God Journey into and with God Fulfillment of individual, corporate, cosmic life Salvation Rejection of vengeance, revenge and hostility Love of enemies Promoting justice Building a community of fortitude Internal discipline Facing the truth ‘Wording’ the truth

Theosis—Words and Phrases continued Remembering (anamnesis) Patient listening Courage—Community—Commitment God wills to dwell at the heart of each one of us Joy Hope Participation in the eternal movement of love Willingness to live without immediate answers Realizing increased dimensions of hearing Experiencing grace Adoption as children Theosis talks of all of life Metaphors are helpful and perhaps necessary

Scotosis—Words and Phrases Participation in thwarting the purposes of God Evil—Sin-- Illusion Love of darkness—Darkness--Dark Night Understanding biased by elementary passions Behavior that generates misunderstanding Withdrawal from outer drama of human living into the inner drama of fantasy Aberration of understanding Blindspot Massive resistance against learning Prevented from dealing with those factors crucial to our growth Exclusion of painful insights Unengaged spectators in the procession of life Keeping ourselves from unwanted insights Leads to human cruelty Ignoring of Insight Obscuring hope Willful ignorance Protected positions Bias Addiction Tunnel Vision Eclipse Attitudes Orientation to life Assumptions Prejudice Shadow Barriers Following the Siren

Knowledge, Skills and Attitudes Expected of Mentors

Knowledge:

familiarity with the variety of voices within the Christian tradition

Christian tradition includes:

• the Bible

• Church history

• the spectrum of Biblical and theological scholarship

know the purpose of EfM and the components of an EfM seminar

The purpose of EfM and the components of the EfM seminar

• Material reflection

• theological reflection on content and experience

• worship

• community

know the theories and model of theological reflection in EfM

• four sources

• four “movements”

• perspective questions

Theological reflection is a guided conversation consisting of four movements) that places

the four sources in dialogue with each other. Perspective questions are used to enrich the

reflection. Integrate TR into material discussions

know how to recruit, register, start, and maintain a group

An accredited EfM mentor promotes, recruits, and registers a group according to EfM

guidelines. Starting and maintaining a group requires group process skills as well as

ongoing administration.

Skills:

framing questions

Pose open-ended questions that enable participants to delve deeply into content and to

reflect on their experience. Utilize questions that invite connection and integration.

Include questions to which the answer is unknown.

facilitating reflection

Provide guidance. Maintain a safe learning environment. Demonstrate an understanding

of group process. Identify themes and common threads. Support discovery & integration.

sharing leadership

Takes responsibility for mentoring tasks and looks for ways to invite others into sharing in

the accomplishing of the tasks; willingness to work collaboratively with a co-mentor and

participants in planning, implementing, and administering.

planning and managing the seminar

Able to plan and implement the agenda of the seminar; demonstrates ability to adjust the

plan as the seminar proceeds; able to manage the available time to accomplish the tasks.

Helps group to address conflict when it arises.

managing energy

Ability to

• observe – see, notice

• name – flat, vibrant, aggressive

• encourage – by asking questions, contributing content or remaining silent

Value the energy which emerges within a group, seeing it is created by the presence and

contributions of all participants, including the Holy Spirit.

listening

Active listening is the foundation of effective communication. The active listener

intentionally focuses on the speaker in order to understand what he or she is saying,

thinking and feeling. Deep listening includes attending behavior, door openers, and

awareness of body language, noticing non-verbal cues & responding.

communicating clearly

Trainee explains EfM process and gives directions that others understand, states own

thoughts, feelings and opinions with confidence, asks clarifying questions, paraphrases

others contributions accurately.

Attitudes:

openness to growth:

trainee demonstrates willingness to take risks for the sake of transformative learning about

self, others and God’s action in our lives.

invitation

• valuing participation

• empowerment

The mentor invites full participation by group members and encourages them to take

responsibility for their common life together, including working through conflict.

encouragement

The mentor honors the gifts in others and helps them to affirm those gifts in themselves.

The mentor inspires others to see challenges as opportunities for growth.

respect for human and theological differences

Shows respect for the dignity of all persons. Encourages input from a variety of

viewpoints. Is comfortable with a spectrum of theological viewpoints.

comfort with ambiguity

Can live with paradox, contradictions and uncertainty and can hold own position while

remaining open to other possibilities.

willingness to receive and give feedback

Demonstrates the ability to ask for specific feedback from others, actively listening to

what is being said, and assessing how to use what is heard. Able to give appropriate

feedback to another when permission is given.

willingness to transmit EfM

Trainee is willing to deliver the EfM program as explained in materials and demonstrated

in training, including all components (content reflection, TR using EfM model, Reading &

Reflection Guide, worship, community life) in his/her group.

Explore: Theological Perspectives Which area does the group see the most in the reflections? Ask Theological Questions in that area. You don’t have to explore all the areas.

Language of Bishop Desmond Tutu Volume D Traditional

Wholeness, Goodness Theosis Creation

Brokenness, Separation from God Scotosis Sin

Recognition Conversion Judgment

Reorientation Transfiguration Repentance

Restoration to Wholeness Glory Redemption

Wholeness, Goodness—Theosis- Participating in enduring realities of Love, Belonging, Contributing & Meaning; Participation in the life of God Participation in the divine nature What wholeness or goodness does the image or statement reflect?

Exploring an Image

What is good? Where is the fount of goodness? What can we know? Where is flow? Where is fulfillment? What animates this? How are the particles assembled?

What beliefs about creation or

reflected in the image?

What is seen as brokenness in the world of your image?

What constitutes the ultimate fulfillment in the world of the image?

How does one find forgiveness in that image/world?

What is the purpose or meaning in the image or world of the

image? What seems to be at the heart of the consideration at this point?

What brings life, renewal, restoration in this world or metaphor?

What turns people around in this world and makes them behave or think differently?

What would restoration come about for those in the image or statement?

Brokenness, Separation from God – Scotosis—Participation in thwarting the

purposes of God What messes people up in this world and alienates, breaks or separates them? What demonstrates brokenness?

Where is resistance? Where are the blind spots? What obscures? Where is the cross? Where is a state of sin? Where is a state of darkness? What is dark? Where is the chronic misunderstanding? Where is addiction? Where is prejudice? Where are barriers? What compromises this? What breaks the particles apart? What do we forget? What is forgotten? Where is estrangement?

Recognition—Conversion

What makes recognition possible? What calls to you?

What causes a crisis? What calls for confession? What trip are you on? Where is courage necessary? What do we need to remember? Where is conversion needed? What makes you take a second look? What makes you wonder if potential is absent?

Reorientation—Transfiguration

Where is the turning point? What do you see in a new way?

What might you decide to change? What reorients? What risks must be confronted? What might you turn from? What might you turn toward? What is newly illuminated? What needs to die so something can live?

Restoration to Wholeness—Glory Where is the new life, renewal, restoration in this world or metaphor?

What turns people around in this world and makes them behave or think differently? What restoration comes about for those in the image or statement?

Where do you witness, see or experience…….. GRACE GLORY THE GLORIOUS

EVIDENCE OF GOD FORGIVENESS BEING CALLED ANSWERING A CALL VOCATION

Where is new life/rebirth? What represents the Spirit within?

What prayer begins praying you? What is re-membered?

Where is new life/rebirth? What represents the Spirit within?

How could the particles reassemble? What is redeemed?

mailto:[email protected]

CONNECT

CONNECT TO OTHER SOURCES OF MEANING

This is the point at which one looks at the various sources in life to help find meaning in matters daily life and ministry. The object is not to find the worst in the sources, but to find connections that teach us something; what gets taught could be either creative or destructive and sometimes it is difficult to distinguish which is which.

Experience

This source is a personal one—from yourself.

What learnings, persons, actions, events, and physical experiences speak to this reflection? Remember to speak for yourself and from your own experience. We don’t grow spiritually by analyzing other people.

How have you seen this manifest in YOUR life or ministry?

From your study, what ideas or people have you encountered relate to this image or reflection?

What past experience comes to mind when you consider this focus?

Christian Tradition

What in our Christian Tradition speaks to this reflection? Hymns, prayers, scripture, sermons, spiritual teachers, mystics, Biblical Characters, stories of our faith, Church History, Theologians as all possibilities.

You might take one of these connections and explore it in a deeper way. Read the scripture twice with different voices.

Ask, how is this speaking to each of you?

Note how the passage offers insight into the reflection. How does it challenge us?

What does the passage mean to people in the group?

Contemporary Culture/ Society

Focus on one or two areas of your culture or society. How do the areas of Culture/Society speak to or about this thread?

Think about: the work environment, education system, health care system, grandmothers, movies, TV, literature, art, music, artifacts, architecture, government, the press, advertising, entertainment.

What does the world in which you live teach us about the identified theme?

Where do you find evidence of the topic of the reflection in the world around you? What have you learned from your culture that helps you or challenges you?

For instance, what does the world of employment teach us about tiredness and anger?

Beliefs, Positions and Affirmations

What beliefs of yours are challenged?

How could the challenge create road blocks or learning?

In light of this reflections, what might you have to give up? What might you have to take on?

What is an affirmation for you—what do you

hold as truth?

Include any statements or judgments that represent presently held positions or beliefs.

How would you state the “truth of the matter”

as you see it in this reflection?


CONNECT THE SOURCES

Compare and contrast the perspectives of Culture and Christian Tradition

What examples are there in our contemporary CULTURE of life being like the focus of the reflection? How is God present in those times?

What does “the truth of the matter” contribute to the reflection? What is the “heart” of the discussion?

From the perspectives of Culture and Tradition, what kind of a world emerges?

Where do these perspectives join or compete? Where do they clash or contrast? Use the themes of Wholeness, Goodness, Brokenness, Recognition, Reorientation, and Restoration to Wholeness.

Does the doctrine of God, or grace to shape your reflection?

Likely, there is time to use only one or two of these themes during any one reflection unless there is time for more exhaustive exploration. As example, if the New Testament passage about Jesus cleansing the temple were used for the Christian Tradition and the work environment for the Contemporary Culture connection, how do those two perspectives compare and contrast? What messages do we hear from either or both?

APPLY How can I apply my learning and questions?

What am I being called to do differently?

What do I want to take into our time of prayer?

Identify insights and questions Record insights you now have.

Do you have any new questions related to the matters that the reflection brought up for you?

What do you see in a new way now? What have you learned about facing this issue? What questions do you have about the issue in your life?

Decide on implications

In light of your reflection, what might you do? Are you aware of something you want to change, or study

more, or pray about or talk to someone about? You might want to choose a new way to act out your

ministry during the next few days.

What do you want or need to do about this issue? Are there social implications? Are there actions you

could take? Is there something more to learn? What support would help? Where will you find that

support?

Conclude the Reflection—Below are a few suggestion

When a reflection has been especially thought and logic oriented, remind the group that prayer

can open the space for the Holy Spirit and bring more balance to our reflection.

Lead the EfM group to write a Collect together.

Have each person pray for the person beside them. Ask each person to name something they will discern, learn or pray about this week.


START HERE ~ with an text, experience, excerpt, object or media from one of the 4 sources :

~Christian Tradition~ ~ Personal Experience~ ~Position or Beleifs~ ~Contemporary Culture~

Remember this is not a linear process. The movements lead to each other and inform each other.

You may have an insight before you have connected to all of the sources or even finished exploring the focus.

Explore Connect

Explore the FOCUS ~

What is the world or

image like?

Use theological perspective questions ~ *Wholeness, *brokenness, *recognition, *reorientation or *restoration to wholeness

Narrow to a

focus

or create

an image

To the 4 Sources:

• Christian Tradition

• Personal Experience

• Position or Beleif

• Culture

Enter into a conversation between and among the sources

Identify

Consider applications,

insights, actions Incarnate

the learning!

Perhaps you'll end by writing

a collect or with praying for

the person next to you

Apply

Visio Divina: Seeing with Eyes of the Heart

Settling and Shimmering

Breathe deeply. Move your awareness down to your heart center. Settle into this moment.

Gaze on the image with a soft focus. Release any thoughts or expectations.

Explore all of the details, colors, movements, and shapes. Notice what shimmers for you.

Let your eye rest somewhere on the image.

Savoring and Stirring

Staying with what shimmers, close your eyes and allow it to unfold in your heart, savoring

your experience.

Make space within for images, feelings, and memories to stir. How does your body respond?

Summoning and Serving

Slowly shift your awareness to a sense of invitation or summoning which rises up from your

meditation.

How does the prayer stirring in you meet you in this particular moment of your life?

How might you be called into a new awareness or kind of service through this experience?

Slowing and Stilling

Release all of the words and images and slow down even more deeply.

Allow yourself some time for silence and stillness. Breathe gratitude in and out.

At the end of your prayer you might gaze one more time on the image just to see if you see

anything new there.

© Christine Valters Paintner – www.AbbeyoftheArts.com

http://www.abbeyofthearts.com/

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ALLYEARS

Read

Theosis:LivingintotheJourneywithGod

“Wearevoyagerstowardmeaning,”saysAlanJones,“towardthedoublemysteryofGodandofourselves,themysteryofImmanuel—Godwithus.”1Themetaphorofjourneyoftenisusedtocommunicateaquestforlife’smeaning.Wherehaveyoucomefrom?Whereareyougoing?Seldomtrulyaimless,travelingthroughlifedeepensinsignificanceasoneembracesapurposeforjourney.Whenthejourneymovesbeyondpreliminaryandsurfaceconcernsandencountersultimateconcerns,itbecomesaGodjourneyinwhichoneexperiencesthenuminousofholiness,inwhichwordslike“God,”“worship,”and“sacred”comealive.AlloflifebecomesaGodjourneypunctuatedbyinterruptionsthat“penetratetheeverydayandallowmysteryortheholytosurface.”2

“LivingintotheJourneywithGod”providesaframeworkforstudyingandreflectingonscripture,Christianhistory,theology,andethics,aswellasafocusinglenstobringintogreaterclaritythevariousanswerstheChristiantraditionofferstothebasicquestionsofwhoweareandwhowearebecoming.Whatisthefinalendoftheindividual,theplanet,andeventheuniverse?Thisframeworkprovideswaystoexploreministrythroughthequestionsonefacesprimarily,butnotexclusively,asonelivesintotheperhapspreviouslyunexploredideathatweareonajourneywithandintotheverylifeofGod.ThisjourneywithGodhassometimesbeenidentifiedbytherathermysteriousterm,“theosis.”

TheosisAtermusedinthetraditionofOrthodoxtheologytorefertotheparticipationofthehumanpersoninthelifeofGod.Itisalsoknownasdeificationordivinization.Itmeans"beingmadeGod"andreflectsthedominantOrthodoxunderstandingofsalvationinChrist.AthanasiusurgedthatGodbecamemansothatwemightbecomedivine.HumanityandGodareunderstoodtobeinfinitelydistantfromeachother,butfinitehumanityandtheinfiniteGodarefullyjoinedinChrist.AsstatedbyCyrilofAlexandria,"WearemadepartakersofthedivinenatureandaresaidtobesonsofGod...notonlybecauseweareexaltedbygracetosupernaturalglory,butalsobecausewehaveGoddwellinginus."ThesavingbenefitoftheosisisrootedintheIncarnationandtheactivityofdivinegrace.TheactivepresenceoftheHolySpiritbringsusintocommunionwithGod.AcentralimagefortheosisisChrist'stransfiguration(Mk9:2-8andparallels).Theosisisassociatedwiththegiftofdivineglory(Jn17:5,22-24),adoptionaschildrenofGodbytheindwellingSpirit(Rom8),andparticipationinthedivinenature(2Pt1:4).AlthoughtheosishasnotbeenemphasizedinAnglicantheologyofsalvation,itiscompatiblewithWilliamPorcherDuBose'sunderstandingofhumanity'sdestinedunionwithGodthroughthesavingprocessofdivinegrace.RichardHookeremphasizedthetheologicalsignificanceofsacramentalparticipationinBookVoftheLawsofEcclesiasticalPolity.AnunderstandingoftheosisisalsoimplicitinthecollectfortheSecondSundayafterChristmas

1AlanJones,JourneyintoChrist(Cambridge,Massachusetts:CowleyPublications,1992),12.2EspenDahl,PhenomenologyandtheHoly,(London,UK:SCMPress,2010),265.

AFM4

Highlight

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Day,whichprays,"Grantthatwemaysharethedivinelifeofhimwhohumbledhimselftoshareourhumanity,yourSonJesusChrist..."(BCP,p.214).3

AlthoughmostprominentintheOrthodoxChristiantradition,ChristianscholarsthroughouttheglobeandwithineverybranchofChristianityhaveusedtheosistospeakabouthumankind’srelationshipwithGod.ThisyeartheReadingandReflectionGuidewillattempttoshinealight,unitbyunit,onhowoneparticipatesinGodevenaswelearnmorefullywhatitmeanstolivedeeplyintoourjourneywithGod.

TheChristiantraditionisthusfullofanaffirmationofGod’snearnesstohumankind,andofourunrealizedpotentialforGod.ThebasicaffirmationsthatJesusisLord,JesusistheChrist,areaffirmationsaboutthepossibilitiesof[humankind],abouttheintimacyofrelationshipbetweenhumananddivine,nolessthanaboutthemysteryofGod.Theyspeakaboutthemeeting,aunionofGodwithhumankindwhichaltersourunderstanding,ourdeepestexperienceofwhatitistobehuman,whichgivesusanewvisionofthewholecreationandaltersthesubstanceofourlivinganddying.Theyopenupthefullmeaningofourcallingtobecomepartakersofthedivinenature,tobecomesons[anddaughters]intheoneSon,tobefilledwiththeHolySpirit.Theyspeakofdeification.4

Theosis,deification,divinizationandparticipationinGodaresynonymsthatpointtothedefiningdestinationoftheGodjourney.TheconceptoftheosiscanimpactandilluminateeveryaspectofChristianthoughtandlife.IthighlightsaparticularviewofthenatureofChrist(Christology),enhancingboththetheologyofthechurch(ecclesiology)andsalvation(soteriology).Theosisshedslightondimensionsofhumannature(theologicalanthropology).Itformsandinformsattitudesaboutworship(liturgicaltheology)andprayer(asceticaltheology).EssentiallyanunderstandingoftheosiscanopenavistafromthewholeofChristiantheologyintoavenuesofhowtoliveintotheGodjourney.

“Living”meansbeingalive.Atabasiclevelsomethinglivesbybreathing,eating,sleeping,moving,reproducing–inshortpartakinginthecycleoflife.But,forhumansadeeperunderstandingof“living”entailsmorethanjustexisting.Itinvolvesdesires,affections,hopes,dreams,andwonderingsthroughwhichweseektotranscendmerelythesatisfactionofbasicphysicalneeds.Humanimaginationpusheshumanconsciousnessbeyondtheimmediateintotherealmsof“Iwonder...”and“whatif...”“Livinginto”movesusdeeperintotherealmofintentionandactionwherebeingalivemeanscontributingandmakingadifference.Itmeansdiscoveringinterestsandpassionsthatshapewhatonedoeswithwhooneis.Thusliving–realliving–entailsbecominginvolvedwithmattersthattranscendindividualinterests.Beingdeeplyaliveinthissensemeansparticipatinginenduringrealities.Knowingandlovingothers,yearningtobelong,desiringtohaveone’slifemakeadifference,andsearchingforenduringmeaningallworktogethertoshapeafullerdefinitionforwhatitmeanstolive.

HumanJourney,GodJourneyThehumanjourneybecomesaGodjourneyonceoneistouchedbytruth,orbeauty,orlovethatcanbeneitherexplainedawaynordiscounted.Thepowerofthewondrousoverwhelmsandoneispropelled

3DonS.ArmentroutandRobertBoakSlocum,editors,AnEpiscopaldictionaryofthechurch:auser-friendlyreferenceforEpiscopalians,(NewYork,NewYork:ChurchPublishing,Inc.,2000),518.4A.M.Allchin,ParticipationinGod:AForgottenStrandinAnglicanTradition,(Wilton,Connecticut:Morehouse-Barlow,1988),63.

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intodeepeningtheknowingandlovingthatoverflowintopassiontodeclarethisWhollyOtherpresenceandsharetheexperiencewithothers.TheGodjourneysimplyputinvolveslivingwithinanawarenessofGod.ItisajourneyatonceintoandwithGod.TravelingwithGodmeanslearningtolivewithGodwhoisatthesametimefascinatinglyTranscendentandterrifyinglyImmanent.LivingintotheGodjourneyrequirescultivatingwaystotravelwithinthetensionofthetranscendenceandimmanenceofGod.EfMprovidesstructure,content,guidanceandsupportforparticipantsastheylivemorefullyintothejourneywithGod.

KarlRahner,aninfluentialtheologianofthelatterhalfofthe20thcentury,boileddownthestewofhumanity’sexistentialquestionsintotwoprimaryconcerns:thebeginningandtheendoflife,bothindividuallyandcommunally.Self-understandingrequiresrecallingthepastandanticipatingthefuture.InscholarlyfashionRahnerwrote,“Anamnesisandprognosisareamongthenecessaryexistentialsofman(sic).”5Inotherwords,tointerpretthepresentmeansrememberingwhathasbeen(anamnesis)andimaginingwhatistocome(prognosis):“Wherehavewecomefrom?”and“Wherearewegoing?”

Therearemomentswhentheexistentialquestionsoflifecannolongerbeanswered,ignored,ordeniedbyfocusingonourcareers,jobs,marriages,families,acquisitions,oraccomplishments.Weare,toparaphrasetheopeningofSt.Augustine’sConfessions,restlessuntilourheartsrestinGod.WhoamI?WhereamIfrom?WhereamIgoing?Whatismypurpose?Thesearequestionsofrestlessnessandwrestling.Theyareultimatelyquestionsofvocation.Theyarenotansweredprimarilybywhatwewilldobut,rather,bywhowewillbecome.6

AsweliveintothejourneywithGodwewillencounterbarriersanddiversionsthatthreatentoextinguishthefulfillmentoflife’spurpose.Evilisthetheologicaltermforthatwhichpreventstheflourishingandrealizationofthepurposeofindividual,societalandcosmicdimensionsoflife.SininthisinstancebecomesindividualorcorporateparticipationinthwartingthepurposesofGodandGod’spurposeofcreation.

Remembranceofthepast(anamnesis)shapesexpectationsofwhatistocome(prognosis.)Questionsabouttomorrowarestainedbyhistory,especiallywheneverhistoryfocusesonhumandestructionandcruelty.TheIrishpoetMichealO’Siadhail,7inaseriesofpoemsabouthistoricaltragedies,laysoutalitanyofhumancruelty.Hislifelongfriend,DavidFord,summarizesthetragichistory:

...thewipingoutofmostBushmenintheKalahariDesert;thekillingofmostEasternEuropeanJewsintheNaziHolocaust;thecontinuingPalestinianconflict;slaveryintheUnitedStates;theArmeniangenocide;thewipingoutofHiroshimabythefirstatomicbomb;the“blottingout”oftheAinuinJapan;Cromwell’smassacresinIreland;andEnglishsuppressionoftheIrishlanguageandculture.Aswereadthem,andalsofollowthenews,wecanseesuchthingsstillhappening.Wearepartofthehumanhistoryinwhichtheseandsimilarthingsoccur.ItisadistinctshocktothinkthatIwasalivenotonlyduringtheRwandangenocidebutalsoduringtheCambodian“killingfields”ofPolPot,theBosnianethniccleansing,theChineseCulturalRevolution,andthemassacresinDarfur.8

Fearsofthefutureloomlargewithapocalypticintensitywhenonedarestoremembersuchatrocities.

5KarlRahner,“TheHermeneuticsofEschatologicalAssertions,”TheologicalInvestigationsIVMoreRecentWritings,(NewYork,NewYork:CrossroadPublishingCompany,1982),331.6MichaelK.Marsh,Becomingallflame:thespiritualjourney,theosis,andspiritualdirection,(UnpublishedThesis(D.Min.),PittsburghTheologicalSeminary,2012),7.7pronouncedMee-hawlO’Sheel8DavidF.Ford,TheDramaofLiving:BecomingWiseintheSpirit,(London,UK:CanterburyPress,2014),9.

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Artists,especiallyfilmmakers,haverespondedtoapocalypticfearswithartisticcreationsconcerningtheendoftime.Overthepasthalfcenturymovie-goershaveseenpicturesofglobalwinterresultingfromnuclearwar;pandemicvirusragingwithoutcure;asteroidsthreateningtocollidewithearthandexterminatinglife;andglobalwarmingthatbringsextremeshortagesofwaterandfood.Theyenvisionafutureofwidespreaddestructionendingtheworldandlifeasweknowit.Suchproductionsprojectpessimisticanswerstotheperennialquestion,“Whatdoesthefuturehold?”Yet,evenintheirapocalyptictraumatheynearlyalwaysendwithakernelofhope.

AJourneyofIdentityinGodAnswerstofundamentalexistentialquestionsmorphintodifferentshapesasonetravelsthroughlife,aschangingcircumstancesresurfacequestionsthatwereearlierputtorest.Identitybuiltonacareer,marriage,family,acquisitions,andaccomplishmentsrequireradicaladjustmentsovertime.Whenthejobends,peopledie,marriagesfail,belongingsdeteriorate,oraccomplishmentsfade,thequestionsofidentityandpurposeresume.“WhoamI?”and“WhoamIbecoming?”reappear.

Fashioningapersonalidentitymeansansweringbasicquestionsofindividuality,purpose,anddestination.Humanityliveswithinadynamic,ever-changingworld.Concernsaboutcontinuityandsustainabilitypushthemselvesintothelifejourney.Ancientphilosopherslivingintimesofgreatchangeponderedthequestion,“Whatendures?”Incontemporarytimeswehavebecomeincreasinglyawarethateverythingchanges.Thewholeuniverseisinmotion:galaxies,suns,andplanetsalltravelingatastonishingspeed.Thepre-SocraticphilosopherHeraclitussensedthistruthcenturiesago:“...allthingspassandnothingstays,andcomparingexistingthingstotheflowofariver,hesaysyoucouldnotsteptwiceintothesameriver.”9Theirsenseoftheuniversewasmuchsmallerthanthecurrentworldviewofthevastexpanseofinterstellarspace,yetancientthinkersofferedatruththatcontemporaryastronomyaffirms;allisinflux.

Asdeathanddestructioncontinue,intheendwilllove,goodness,andjusticeprevail?Istheuniverse’snarrativeatragedyoracomedy?Tragediesarestoriesthatendcatastrophically.Comediesarethosestoriesthatpassthroughhellishtimesbutendwithlifehavingcomearoundright.Dantepresentsajourneythroughthreestages:Hell(Inferno),Purgatory(Purgatorio),andParadise(Paradiso),yetproclaimsthatinspiteofallmannerofevilthatsurroundshumanity,theendresultisglory.Accordingly,Dantedescribedhumanity’sstoryascomedy---aDivineComedy.

Intheend,understandinglifeasadivinecomedyholdsthehopeandpromiseofcreationdwellingwithGodandGoddwellingwithincreation.Thefinaldestination(telos)canbespokenofintermsoftheentireuniverse(insociologicalterms,viewinglifeonamacroorcosmiclevel),ofhumanityasawhole(theperspectiveofthemesoorsocietallevel),orofeachperson(drillingdowntothemicroorindividuallevel).Attheindividuallevel,theGodjourneyisundertakenwithinalifeoftenentangledwithdiversions,inwhichaviewtowardthefinalendmaybeobscuredbypreliminaryconcernsthatdistractattentionawayfromconcernsabouttheultimatemeaningandpurposeoflife.Ontheotherhand,existentialrealitiescanreawakenthoughtsandwonderingsaboutwhatthefutureholds.Suchconcerns,intheologicalterms,arethesubjectmatterofeschatology.Eschatologyisthe“theologyofthelastthings,theendoftimeandhistory,thecomingoftheKingdomofGod.”10Throughoutscriptureone

9DanielW.Graham,"Heraclitus,"TheStanfordEncyclopediaofPhilosophy,(Fall2015Edition),4,EdwardN.Zalta(ed.),forthcomingURL=http://plato.stanford.edu/archives/fall2015/entries/heraclitus/.10DonS.ArmentroutandRobertBoakSlocum,AnEpiscopaldictionaryofthechurch,188.

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findssuchattemptstoexpressthevisionofGod(God’sDream).Isaiahwroteofthepeaceablekingdominwhichthelambandthelionlaydowntogether(Isaiah11).JohntheDivinesawanewheavenandnewearthandheardaloudvoicesaying,

“See,thehomeofGodisamongmortals.HewilldwellwiththemastheirGod;theywillbehispeoples,andGodhimselfwillbewiththem;hewillwipeeverytearfromtheireyes.Deathwillbenomore;mourningandcryingandpainwillbenomore,forthefirstthingshavepassedaway.”

Andtheonewhowasseatedonthethronesaid,“SeeIammakingallthingsnew.”11Revelation21:3-5a

Thevisionofcreation’sconsummationisalwaysseenthrough“aglassdarkly.”Onecanknowthefutureonlythroughintimationsandhunches.Overtimeavisionoftheintendedfullnessofcreationbecomesclear.Furtherintimationsofcreation’stelosbringintensifiedawarenessofthebarriers,obstacles,anddeviationsthatworkagainstthatEnd.Howthosediversionsaredealtwithraisesquestionsofsalvation,“...deliverancefromanythingthatthreatenstopreventfulfillmentandenjoymentofourrelationshipwithGod.”12WilliamPorcherDuBosewrites:

WhatSalvationmeansand,specifically,whatourSalvationmeans,isamatterprimarilydeterminednotbycreeds,notbyScripture,notbydivinerevelation,butbythefactsofourownnatureandcondition.AllSalvationisdeliverancefromsomeformofevil...Thegoodofanybeingiswhatisnecessaryforitscompletionandsatisfaction;itseviliswhatsoeverhinders,limits,orcontradictsthis.13

Salvationthenopensonetothefulfillmentoftheindividual,corporate,andcosmiclife.Evilpreventstherealizationofthepurposeofindividual,societalandcosmicdimensionsoflife.SinisseenasindividualandcorporateparticipationinthethwartingofthepurposesofGodandGod’spurposeofcreation.Asoneexperiencesevilwithinandaroundoneself,reliefanddeliverancebecomeurgentconcerns.ParaphrasingDubosecanbringattentiontothatsenseofurgency:SalvationformecanonlybedeliverancefromtheeviltowhichIamsubject.

DarknessontheJourney:ScotosisThroughtheassignedreadingsandsuggestionsforresponseandpractice,EducationforMinistryencouragesreflectivelearningthatleadstoinsightsandimplicationsforlivingintothejourneywithGod.Ifhonest,however,wewillacknowledgethatinsightsarenotalwaysdesiredonourpart.Insightmakesdemandswemaybeunwillingorunabletomeet.HenriNouwenobservesthatforlearningtobearedemptiveprocessonehastoconsiderfirstwhetheronewantsinsight.

Learningismeanttoleadtoaredemptiveinsightintotheconditionofourworld.Butdowealwaysdesireinsight?TheJesuittheologianBernardLonerganwrites:Justasinsightcanbedesired,sotoo,itcanbeunwanted.Besidetheloveoflight,therecanbealoveofdarkness.Ifprepossessionsandprejudicesnotoriouslyvitiatetheoreticalinvestigations,muchmoreeasily

11“TheRevelationtoJohn,”TheHolyBible,NRSV,(Nashville,TN:ThomasNelsonPublishers,1989),259.12DonS.ArmentroutandRobertBoakSlocum,editors,AnEpiscopaldictionaryofthechurch,494.13WilliamPorcherDubose,TheSoteriologyoftheNewTestament,(NewYork,NY:MacmillanandCo.,1892),16.

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canelementarypassionsbiasunderstandinginpracticalandpersonalmatters.Toexcludeaninsightisalsotoexcludethefurtherquestionsthatwouldarisefromitandthecomplementaryinsightsthatwouldcarryittowardsaroundedandbalancedviewpoint.Tolackthatfullerviewresultsinbehaviorthatgeneratesmisunderstandingbothinourselvesandinothers.Tosuffersuchincomprehensionfavoursawithdrawalfromtheouterdramaofhumanlivingintotheinnerdramaofphantasy(Insight,London,UK:LongmansGreenandCo.,Ltd.,1957,191).Lonergancallssuchanaberrationofunderstandinga“scotosis,”derivedfromtheGreekwordskotos,whichmeans“darkness,”andtheresultantblindspota“scotoma.”Byintroducingtheseterms,hehashelpedustocometoabetterunderstandingofthemassiveresistanceagainstlearning,foritisexactlythisscotosisthatpreventsusfromreallydealingwiththosefactorsthatarecrucialtoourgrowth.Bythisscotosis,thisexclusionofpainfulinsights,wepreventourownexperiencefrombecomingpartofthelearningprocessandbecomelikeunengagedspectatorsintheprocessionoflife.14

Nouwenexpandsthediscussion:

Iamtryingtosayverysimpleandobviousthingshere.Butifitistruethatthemostobviousthingscaneasilybecomethemostthreateningthingstous,thenperhapstheyalsocanbecometheeasiestsubjectsofscotosis.Scotosismeanslongandfiercediscussionsaboutjusticeandequalitywhilewehateourteacherorignoretheneedsofothersaroundus.Scotosismeansendlessacademicquarrelsinaworldfilledwithatrocities,andmuchtalkabouthungerfrompeoplesufferingfromoverweight.ScotosisallowschurchpeopletoindulgeincomfortablediscussionsabouttheKingdomofGodwhiletheyshouldknowthatGodiswiththepoor,thesick,thehungry,andthedying.InLonergan’swords,“Scotosismeansanaberrationwhichpreventstheemergenceintoconsciousnessofperspectivesthatwouldgiverisetounwantedinsights”(op.cit.,p.192).Itisindeedstartlingtodiscoverhowwekeepourselvesfreefromthoseunwantedinsights.15

Thedarknessofscotosisoften,toooften,leadstohorrifichumancruelty.Itdemandsapassionateandrigorousresponse,butitisamistaketorespondinkindtodestructionthroughapassionbornofrevengeandhostility.PassionateresponsetodeathanddestructionforthefollowersofJesusrequiresofustherejectionofvengeanceandrevenge.TheGoodNewsofGodinChristcallsheartsandmindstoturninanentirelydifferentdirection.ThemessageofJesuscallsforloveashehaslovedthoseamongwhomhelived.Heextendedthecommandmenttolovetoincludelovingone’senemies.TheVisionofGodisforallpeople.TheGoodNewsofGodinChristisoneofreconcilingloveextendedtoallcreation.ItisaliferealizedonlythroughaneverdeepeningparticipationinGodandwhatGodisdoingintheworld.

Facingscotosisinone’sselfandtheworldisbestdoneinthecontextofcommunity,thecommunionandfriendshipofthepeopleofGod.God’speoplearetohave,deeplywovenintotheircommonlife,valuessiftedandtestedbythegenerationswhohavegonebeforethem,valuesthatbecameknownasthetheologicalandcardinalvirtuesoffaith,hope,love,prudence,justice,fortitude,andtemperance.

Thecommunityoffaithassuchmustbefaithfulunderthecovenant;itmustalsobeacommunityofhope,lookingforwardeagerlytothefurthercomingofthereignofGodand

14HenriJ.M.Nouwen,CreativeMinistry,(GardenCity,NewYork:ImageBooks,1971),15.15Ibid,16.

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seekingtoforwardthatmissioninallitsaffairs....Itmustbeacommunityofloveshapingitsinternalministryandrelationshipsbythatprinciple,anddeeplyengagedasacommunityoflovingserviceandmissiontotheworldforwhichJesusdiedandwhichtheSpiritfills.Thecommunityoffaithmustbeaprudentcommunity,carryinghabitualprincipleandrelationshipintoconcreteactsofinternalsupportandexternalmission.Itmustbeacommunityofjusticeandmercy,conductingitsinternaldisciplineandproceduresinajust/mercifulmanner,andpromotingjusticeinthelargercommunityitinhabits.Itmustbeacommunityoffortitude,preparedtoriskitsownwell-beingforthesakeofitsmissionandnotbecomeameremuseumordefensivecircleofwagons.Anditmustbeacommunityoftemperance,inbothinnerministryandoutermissionembodyingandadvocatingabalancedlife.16

MappingtheJourneyThevisionofbalancedcommunallifeimmersedwithintheheritageofvirtuesiscompelling,fosteringandnurturingalifelongjourneythatrequiresencouragementandguidance.Throughouthistory,theGodjourneyhasbeenunderstoodasathreefoldpassage.Pseudo-DionysiustheAreopagite,alatefifthtoearlysixthcenturySyrianmonk,imaginedlifemovingthroughthreestages:purgation,illumination,andunion.17Thestagesweresometimesmetaphoricallyexpressedasascendingaladder.Inauniverseunderstoodasstableandstatic,ascendingaladdermadesense,butauniversethatisperceivedtobeincontinualmotionnecessitatesadifferentmetaphor.RobertHughesprefersthemetaphoroftidestodescribethethree-foldGodjourney.Henamesthreetides:conversion,transfiguration,andglory.“Asintherealocean,thesetidesareconcurrent,thoughonemaypredominateatanygivenmomentinaperson’slife.Thisrequiresustothinkandnavigateinthreedimensions,asitwere:pitch,roll,andyaw.”18

Navigatingthroughone’sGodjourneywherethemovementsoftheSpiritpush,pull,andturnuscallsforguidance.DavidFordoffersdirectionandencouragementbydrawingfromhisfriendthepoetMichealO’Siadhail’swork.

Butwhatonearthshouldwedoaboutit?Areweasimpotentasweusuallyfeel?Consideringsucheventsofhorror,terror,hatred,cruelty,malice,cold-heartedness,organizedviolence,andevil,itwouldbeeasytodespairortobecomeresigned,hardened,cynical.O’Siadhailwrestleswiththistoo.“CryingOut,”thepowerfulculminatingpoemoftheseries,reflectsonallthesetragedies.Twolessonsstandout.First,weneedtofaceandwordthetruth,toremember,andtopracticepatientlistening...Second,wewouldbeadvisedtofollowO’Siadhailbyenteringmoredeeplyintoaselectfewofthesetragedies.Justaswecantaketoheartafewwell-knownpeople,andtheycanbecometheoneswelookto,asweidentifywiththemandliveourlivesintheirlight,sowecanchooseespeciallytoremembercertainevents—O’Siadhailevencomparesittomakingfriends:

AswechooseafriendIntheend

16RobertDavidHughes,III,BelovedDust:TidesoftheSpiritintheChristianLife,(NewYork,NewYork:ContinuumInternationalPublishingGroup,Inc.,2008),161.17Ibid,12.18Ibid.8.

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WeblendorselectmemoriestomendWhateverenginemovesOurspiritson,Butdon’teffaceTheplaceOrtraceofanylostorwoundedfaceStainedwithitslovesandlivesFromourhorizon.19

DrawingontheimagesfromO’Saidhail’spoetry,oneischallengedto“faceandwordthetruth.”Facingtruthcanbeterrifyingandrequiresacommitmenttotrustwhatisreal.Truthisnotapossessiontomaster,butarelationshiptobuildandhold.Jesus’wordsasreportedintheGospelaccordingtoJohnresonatewiththisviewoftruth:“Iamtheway,thetruth,andthelife.”TheGreekwordfor“truth”usedhereisaletheia.Itliterallymeansundisclosed,theunveilingofwhathasbeenhidden.“Truth”totheancientGreekshadalivingqualitythatinvitedenteringintorelationshipwithher.Anyattempttopossessaletheiaresultedinlosingsightofherwheneversheveiledherselfagain,thewould-beknowerleftwithafleetingmemorymuchlikeaforgottendreaminthemorninglight.Facingtruthrequirescourage,community,andcommitment.Asonefacesthetruth,thenthenextstepisto“wordthetruth”̶togivevoicetowhatisknownandseen.Oncetruthisfacedandspoken(worded),nextcomestherequirementof“patientlistening.”

Patientlisteningforandtoanswersthrough“wordingthetruth”opensawaytoexplorehowthevoiceswithintheChristiantraditionconnectwithpersonalexperienceandbeliefs.O’Siadhail’simperative,“faceandwordthetruth,”alongwiththecounselofpatientlistening,inspiresanurgencytoliveouttheGoodNewsofGodinChristasawayofparticipatinginGod.

OverthisyearEfM’sministryformationprocessoutlinedintheReadingandReflectionGuidewillofferopportunitiestoexplorefundamentalquestionsthatariseasonelivesintotheGodjourney,andthelearningcommunityoftheseminarwillprovideneededcommunalsupportandencouragement.

Attheheartofourworld,attheheartofeachoneofus,Godwillstodwell.[God]rejoicesoverthisworldwithajoywhichisunspeakable,ajoywhichliberatesandsustains,whichcleansesandredeemsthelostpotentialineachhumanheartandofallcreation.Now...theChurchturnsto[God]inprayerforthecomingoftheSpirit,whoisLordandLifegiver,whowillrenewthefaceofthisravagedearth,theravagedearthwhichliesaroundourgreat,butsoambiguouscities,theravagedearthwhichistheverylifeofeachoneofus.InthedescentofGod’sjoyintothecentreofourworld,[one’s]spiritleapsupintounionwithGod’sSpirit,theworld’sownpoweroflifeisreleased,itsresponsiveandcreativepowerrisesupandparticipatesinthateternalmovementoflovewhichisattheveryheartofGodhimself.20

FocusTermstonote:theosis,scotosis,anamnesis,prognosis,deification,incarnation,participationinGodWhatothertermsorconceptsdidyouencounterthatwerenew?Youmightwanttokeeparunninglistofthisnewvocabularyasyouworkthroughtheyear.

19DavidF.Ford,TheDramaofLiving,9,11.

20A.M.Allchin,ParticipationinGod,77.

22

Asyoureflectonweeklyreading,study,andtheyear’sthemeof“Theosis:LivingintotheJourneywithGod,”significantreactionsandquestionscanoccur.Whilereading,beawareofandnoteconnectionsyoumakefrom

• Personalexperience:Doyourecallsomeoccurrencefromyourownlifeasyouarereading?• Today'sworld:Doessomethingyoureadmakeyouthinkofsomethingthatisoccurringin

theworldtoday,innews,movies,politics,andsoforth?• Christianheritage:Doessomethinginyourreadingremindyouofsomethingthathas

happenedorishappeningintheBibleand/ortheChurch?• Personalbeliefsandvalues:Doessomethingyoureadchallengeoraffirmyourownbeliefs?

Youmaywishtokeepajournalnotingyourresponses.

RespondThepatientlisteningadvocatedbyMichealO’Siadhailrequiresawillingnesstolivewithoutimmediateanswers.Listeningismorethanhearingsoundstransmitted.Itinvolveseveryelementofhumanconsciousness.Theintellect,imagination,emotion,andphysicalsensationallinteractinlistening.Whenanotherpersonspeaksthelistenerbringsherorhisconceptualunderstandingsintotheprocess.Imaginationaddsimagesto“hearing.”Emotionsareactivatedinreactiontowhatisbeingsaid,orperhapsinreactiontothelistener’ssimilarpastexperiences.Physicalsensationsoftenarisewiththeemotionsthatsurface.Commentssuchas“hairstooduponthebackofmyneck”or“Ifeltthemusclesinmyguttighten”indicatephysicalresponsesexperienced.

Patienceisrequiredbecauseitmaytakesometimetoapprehendthefullnessofwhatwe'velistenedto.Aftertheconversation,maybeevendaysorweekslater,throughthefacultyofmemoryonemayrealizeanotherdimensionof“hearing”addedtotheinitialunderstanding.Theeventmaybepast,yetthemeaningofwhatwassaidlingersasthevariouslevelsofconsciousnesscontributetotheexperienceoflistening.Thuspatientlisteningcanbecomeaformofcontemplativepractice.

“Hearing”canbecometaintedwithinterestsprojectedontothespeakerasonenotonlylistenstoanother,butlistensforspecificthings.Whatgetssaidisoftennotwhatgetsheard.Atthesametime,itisimportanttobealerttoone’sowndeepestdesireswhenlisteningtoanotherforwhatisspokenmaybethecatalystforawakingavoicewithinthelistener.Theexternalconversationmayevokeaninternalconversationthatbringsimportantself-awareness.

AllresultsthatarisefrompatientlisteningbecomepartofthejourneywithGodandimpacthowoneparticipatesinGod.Howhassuchlisteningbeenapartofyourjourney?Whenhaveyoubeenawareofusingpatientlistening?Whathaspreventedyourpracticingpatientlistening?Whatpossibilitiesoropportunitiesdoyoupresentlyhaveinyourlifeforpracticingpatientlistening?

PracticeTheSpiritualAutobiographyAtthebeginningoftheprogramyearEfMparticipantsreflectonandpreparespiritualautobiographies,thenshareaportionwiththeirseminargroups.Thisisafoundationalpartoftheworkfortheyearandisnotoptional.Everyone,participantandmentoralike,participatesinthisexercise.Reflectingonandsharingyourownstoryandlisteningdeeplytothestoriesofothersarefundamentalskillsforthepracticeofministryindailylifebecausetheyarefundamentaltobuildingrelationships.Ministrybegins

Materials Discussion A-Z Method

Use mutual invitation to open the discussion and ask each person to choose a question to answer. OR Have a participant choose a letter at the end of the seminar to be answered by each person the next week.

A- What amazes you? When were you annoyed?B- What bothers you? What caused you to think outside your normal boundaries?C- What is there to celebrate in your reading? What will you claim for your faith journey?

What was confusing? How were you challenged?D- Where is the doubt? What do you doubt?E- What is exciting or what is exasperating? What echoes in your life?F- Does anything ring as a false teaching or false truth? What frustrated you?G- Where did you see generosity? Where is God in your reading or reflections?H- What seems to be “heavy?”I- Where is the intrigue? What calls you to more investigation?J- What is joyous? How does this connect to Jesus’ teaching?K- Anne Lamott says it is better to be kind than right. What evidence of kindness do you see in

your reading?L- What part of your reading made you what to linger there a little longer?M- Make some connections between the last few weeks’ lessons or between the reading and the

reflections.N- What parts of the reading seemed necessary?O- Where did you experience an opportunity to grow in your faith?P- What puzzled you? What is perplexing?Q- What are the quintessential points in your reading? What do you see as the quite idea or

perspective that might be missed?R- What seemed to resonate with your spirit? What reminds you of something else?S- Where did you recognize sin in what you read?T- What are you tentative about? If this was a movie, what would the title be?U- How will you use what you read in your faith journey?V- If your reading was a vehicle, what kind would it be?W- What is wonderful in this week’s reading? What makes you say WOW?X- What would you x out?Y- How does your reading teach you something that you didn’t know last year? What made you

yearn for more?Z- Make up your own question!

Questions to ask when the discussion is difficult and challenging In her book about listening as a sacred art, Kay Lindahl writes, "We are trained to listen for agreement and disagreement in our culture. If I agree with you, I listen for all the reasons that I support you. If I disagree, I listen for all the reasons that you are wrong. It's a challenge to listen in such a way that no matter what someone says, you do not have to believe it or agree with it to keep on listening and to be open to discovering new ways of thinking about something."

• What do I need to let go of to move beyond agreement or disagreement?• Where is God in this discussion/ reading/ perspective?• How do I understand the ideas or perspective being offered?• In what ways does the author's theological perspective challenge or provoke my understanding?• Where do I find affirmation of something that seems to ring true for me, but not for others?• How can understanding another perspective help me to grow? How can my seeking understanding be a gift

to someone else?• If I suspended the need to be right, to judge or prove my point, what could I learn? What would be

different?

• How can I give others the grace and space to come to their own epiphanies?On Board questions that introduce Metaphor

• If your day was a flower, what flower would it be?• If your week was a tree, what tree would it be?• Describe your week in as a metaphor?• If you mood was a color, what color would you be? Why?• "Where did you experience calm or stormy seas this past week?"• If your week was a vehicle what would it be?• If your week was a body of water -- what is it?• Tell us about your week as a weather report?• What is the main color that describes your week? What does the color mean?• If you week was a pair of shoes -- what are they?• If your life were a book, what would the title of last year of your life be?

Beyond Debate and Into Dialogue

Debate Dialogue

1. Expresses certainty Invites doubt

2. Escalates emotion and risk Unpacks emotion and explores deeper meaning

3. Comes easily to many people Requires an Intentional choice

4. Shuts people out or shuts them down Opens space for all to participate

5. Adversarial--sides clash to indict the other Collaborative—people work together

6. Builds a competitive relationship-vanquishesrivals

Builds wisdom and partnerships among people

7. Articulates own questions—avoids ponderingthe unknown

Encourages the all participants to identify key questions & wonders & insights

8. Purpose is winning the debate or argument withyour own ideas & opinions

Purpose is to understand another person & explore ideas together

9. Creates division & defensiveness Creates opportunity for personal growth

10. Demands uniformity Invites unity

11. One point of view WINS, all others are devalued Points of view accepted & valued

12. Belief that there is one solution or perspective(yours) and all others show a lack of faith,courage or character

TRUST that many solutions might exist, and that your perspective is NOT the only good or right view

13. Dismiss or reject logic, feelings, hopes & opinionsof others

Non-judgmental of the logic, feelings, hopes & opinions of others

14. Present ideas to defend them against challenges. Contribute your ideas to be improved upon

15. Listen to reveal flaws & disagreement Listen to understand

16. Exploits the weakness in other ideas Search for the good parts of other ideas

17. Rejects consideration of new ideas or a possiblechange of mind to protect a WIN

Considers new ideas & possibility of a mind change of thought or heart

18. Animates criticism of others Inspires self evaluation

19. Judgmental approach that declares rightness Promotes a non-judgmental attitude & an openness to being in the wrong

20. Hyper-focuses on only two sides, values,opinions, truths and or beliefs —mine & yours

Creates safe space to explore of multiple sides, values, opinions, truths and or beliefs

21. Forces a WIN or LOSE conclusion & dampensfurther conversation

Invites reflection after the conversation ends by leaving the conversation unresolved or unsolved

22. Seeks personal rightness Seeks Christ in others

23. Feeds & nurtures the ego at the expense ofothers

Challenges our own assumptions & positions while focusing on understanding others

24. Work of the ego Work of the spirit

25. Satisfies through winning Satisfies through loving kindness

26. Focused on self Other focused

ExAMpLES OF ThEOLOGICAL REFLECTION | ThE ACTION SOURCE

264 | READING AND REFLECTION GUIDE, VOLUME D

The Action SourceTheological Reflections beginning with a personal experience or dilemma

Theological Reflection Beginning with a Personal Experience (1)Identify a focus.In writing, describe the conflict you recalled in the Respond section. This

places you in the Action/Experience source of your life; you recall some-thing you’ve experienced or done.

Narrow the narrative by looking for a point in the conflict that had high energy.

Name your thoughts and feelings at that point of energy.

Draw a picture of a metaphor that illustrates what it was like when you had those thoughts and feelings. Think about color, sensation, heat/cold, location in your body of energy or tension. When you have/had those thoughts and feelings, it’s as if. . . .

Explore the focus with theological perspectives.Continue the reflection using your picture and considering these questions.

In the picture you created, what kind of interaction do you see?

How is that interaction revealing goodness or brokenness?

What kind of relationship does God have with those in that world?

What kind of relationships exist in that picture?

What crises are suggested in that picture?

What would persons in that kind of picture-world hope for?

Connect to other sources.What personal beliefs (Position source) come to mind as you reflect on

the picture and the world it captured?

Who or what in the Christian story (Tradition) or the world around you (Culture) helps you make sense of the world in the picture? In those sources, who are the wisdom figures or groups to help or guide you in a moment like you pictured?

Apply learning. What prayer would you offer to God as a result of your reflection?

Name two areas in which you have the opportunity to minister in your life.

How will this reflection make any difference as you live in those areas?

How has your EfM study given you a way to view the circumstances of your life?

Tips for Identify in a group

In a group, ask group members to recall an experience.

Have Efmers put their thoughts and feeling on a post it note or write them on the Zoom White board.

Invite the group generate metaphors that reflect the thoughts and feelings generative in the group.

Continue to Explore step as you explore the image using theological perspective questions.

(JPB)


READING AND REFLECTION GUIDE, VOLUME D | 265

Theological Reflection Beginning with a Personal Experience (2)

Identify a reflection focus. Recall a time in your life when you believe you experienced the Presence of God.

Make some notes about the experience.

Locate the central moment of the experience, when your awareness of God’s Presence was most vivid.

Name two to three attendant thoughts and feelings in that moment.

“It was like_________.” Draw a picture that represents that moment’s thoughts and feelings or make a brief statement of six to nine words.

Explore the focus image or statement. Bring theological perspectives to the reflection.

Study the image or statement in silence. Let the “voice” of the image or statement become present.

What questions about the image/statement surface for you? List those and your responses.

Identify the type of theological questions those are. That is, are the questions about the nature of the world, the nature of God, the relationship of God to the world, the nature of mercy, of grace, of hope, and so forth?

Connect to other sources of meaning in your life.

When life is like that image/statement for you, how do you make sense of the experience?

What wisdom do you draw on for understanding? Who or what have you studied in the Christian tradition or the world around you that can “speak” to you or teach you about a moment like that?

What do you deeply believe about the experience you had? What doubts and hopes are present for you? Where do those feelings originate?

Apply insight/learning.Sit quietly with the image, exploration, and connections, perhaps lighting a candle as you reside with the reflection.

What prayer begins praying in you? Try to write that down.

How does the theological reflection support or challenge one commitment in your life?




This variation of theological reflection has sometimes been referred to as the “microscope method” because it describes the refining process that helps focus intently on a beginning point for theological reflection. Typi-cally, the method begins in someone’s experience and systematically focuses the circumstance to one fleeting moment in which to open the self or group to the eternal. In this form of theological reflection, we move into the par-ticular to discover the eternal.

Identify a focus from which to reflect:

Recall and recount a time when you were confronted with a barrier of some sort. Describe the circumstance in as much detail as possible.

Notice when there were significant shifts in energy in the event and identify the one moment of greatest energy for you. Let all else fall away and men-tally stand just in that discrete instant.

List two or three primary feelings and two or three key thoughts you had at that tiny moment. Decline any internal mental invitation to explain, justify, or interpret. Just let yourself accept your key thoughts and feelings of the moment.

Let yourself feel the feelings and notice where in your body they are. What is that like? Do they create a sensation of heat or cold? What color do they have? Settle into those thoughts and feelings and create a picture of what it’s like for you when you experience that combination. For instance, is it like a tea kettle whistling because pressure has built up, or like walking barefoot on rocks, or like hanging from a limb high off the ground?

Write or draw a picture of what it’s like when those feelings and thoughts are present. From this point forward, the reflection is on the image or picture-world that represents your thoughts and feelings, not on the original incident.

Theologically explore the world represented in your picture.

Stay inside the picture-world for this exploration. How does that world reveal something about wholeness or goodness, or about brokenness?

What does someone in that picture-world have to recognize in order to know there is brokenness? What would that person have to change in order to move towards wholeness?

What would it take to restore wholeness?

Connect by letting your mind freely move through and around the image.

What does your image-world call to mind for you? Are there events in the world around you that relate to the image and help you make sense of those kinds of moments?

If you’ve been thinking of some scripture passages or a hymn or prayer, stop and look those up. This is a very important part of theological reflection. How do any of those connections help make sense of this kind of moment?

What do you believe about living in a world such as the image captured? What helped to form that belief? Do you sense any other possible beliefs?

Apply to daily life. Theological reflection provides support for living a life of maturity in faith and action.

In what ways might this reflection inform your behavior when you again have an experience that raises these thoughts and feelings? Make notes about how reflecting theologically on this moment helps you integrate belief and behavior and raises any kind of possibilities for you in ministry and maturity.

There may be opportunity during the group’s seminar time to explore the theological reflections of various group members. There may be time to do a group reflection around a central theme of the group’s choosing. If so, what do you notice about the difference(s) between reflecting alone and reflecting in a group?



Theological Reflection Beginning with a Personal Experience (4)Identify a focus:

Recall several times when you were the object of destructive behavior. It may be something like a practical joke, or being the subject of a play-ful trick. Or it may be something more physically dangerous like being mugged or robbed.

Make a list of the experiences for your eyes only.

Look for threads that run through that list. Do several of the experiences

relate to the same person, or do some share a similar aspect? List all the threads you can identify. Pick one as the focus on which you would like to reflect further.

Explore the focus:

Reflection on the focusing thread may produce an image (picture) or

metaphor (“It’s like this when I experienced the violence . . . .”) or an is-sue. Write or draw an issue or image suggested by the thread you selected. Whatever form it takes can be explored using theological perspective questions:

Develop questions to explore the world of the thread. For example, what kind of world does the image or issue assume?What destroys in that world?

How is God revealed (or not) in that world?

Consider the view of humanity assumed or actively present in the world of the image.Examine what unexpected influences are present in that world.

Connect to other sources of meaning:

Culture: Record literary works, scenes from movies, or song lyrics that come to mind.

What pieces from the Christian tradition feed the conversation? Especially look at Psalms,

liturgies and prayers (A resource may be The Book of Common Prayer), hymns, etc.

Ask, “What seems to be the truth about this reality?” Allow yourself to think

deeply and write one or more of your own beliefs concerning the ideas and images you surface in the reflection.


Apply learning to daily life and ministry:

Sometimes a good reflection leads to better questions. What questions arise for you in light of this reflection?

How might your participation in prayer and worship be impacted?

Close with a collect:

O God who ____________________________

I pray _________________________________

So that ________________________________

In Christ’s name. Amen.




This reflection begins in an individual’s personal experience and systemati-cally focuses to one moment in which to open an individual or a group to the Eternal.

Identify a focus in an experience:

Recall and recount a time when your ethical standards were challenged. Describe the circumstance in as much detail as possible.

Notice where there were significant shifts in energy in the event and iden-tify the one moment of greatest energy for you. Let all else fall away and mentally stand just in that discrete instant. Stay with any discomfort that you recall.

List two or three primary feelings and two or three key thoughts you had at that tiny moment. Decline any internal mental invitation to explain, justify, or interpret. Just let yourself accept your key thoughts and feelings of the moment.

Feel the feelings and notice where they are in your body. What is that like? Do they create a sensation of heat or cold? What color do they have?

Settle into those thoughts and feelings and create a picture of what it’s like for you when you experience that combination. Maybe it was like a vise tightening in your chest, or a fire erupting in your head, or a dark cold tunnel before you, or another image.

Write or draw a picture of what it’s like when those feelings and thoughts are present.

Theologically explore the world represented in your picture. Stay inside the picture-world for this exploration.

What is whole or good about that world?

What separation does the image represent?

What does someone in that picture-world have to recognize in order to know there is separation? What would that person have to change in order to move back towards wholeness?

What do conversion and transfiguration look like for those in the image world?

How would God’s glory be manifest in such a world?



Connect to our other sources:

What seems to be the heart of the matter in the focus metaphor or state-ment? What is this theological reflection about?

Since this reflection begins in personal experience (Action source), draw in the Culture, Tradition, and Position sources.

What about your own beliefs (Position)? Considering the heart of the metaphor and the issue it represents, state your position. How did you form that position—from something you learned in church (Tradition) or by experience (Action) or in a book you read (Culture)?

Think about (and write if you have time and inclination) how that mix of sources speaks to the metaphor’s heart. What wisdom can you gain from the reflection?

Apply to daily life. Theological reflection guides us to living a life of maturity in faith and action.

Make notes about how reflecting theologically on this moment helps you integrate belief and behavior and raises any possibilities for you in ministry.



Theological Reflection Beginning with a Dilemma (Action Source) (1)

First, read through this method and then apply it to a dilemma in your life.

Identify a focus: The focus goal is to create a universal statement of the dilemma. This kind of reflection especially requires that the personal experience be something that is over and done with, no decisions remain to be made.

Describe something that happened in your life that posed a dilemma; you wanted two things that could not both happen at the same time. For example, you want the promotion and transfer you have been offered and you want to remain in the same location where you are.

Find the central moment of your incident by noting where or when in the event the tension was greatest. Write what you thought and felt at that moment.

To create a dilemma statement, list what you wanted at the moment you felt the tension. You will likely have several “I wanted” statements. Keep this list in the form of “I wanted” rather than “I did not want.” Note: The dilemma is between two goods, but a choice has to be made. Example: I wanted to advance in the company. I wanted to try my wings. I wanted to see a new location. I wanted to stay where I know what I am doing. I wanted to keep my life and friends.

From your list, select the pair of statements that best represents the central dilemma. Record the dilemma statement as “I wanted _____ and I wanted _______.” The challenge is to get an “I wanted” statement rather than “I wanted but I didn’t want. . . .”

Turn the dilemma pair into a universal statement. What is this dilemma actually about? A universal statement of the example dilemma could be “This is a dilemma over the challenge of expanding one’s horizons and hanging onto the familiar.” Or, “This is a dilemma over not knowing whether a step is one that I’m ready for.” There are other possible dilemma statements for the example, so do not get hung up on the “correct” one.

Universalizing is especially necessary when reflecting in a group in order to avoid advice-giving and problem-solving. If this were a group reflection, each person would identify a moment when they, too, experienced the same universal dilemma. In a group, this is another way in which a tendency to continue to focus on the presenter can be redirected.

Explore your universal dilemma either through the lens of Cost/Promise (Risk/Hope) or Theological Perspectives.

Cost and Promise names costs (risks) and promises (hopes) of the dilemma.



Theological Perspective Questions can be used in the universal dilemma by considering what that dilemma reveals about wholeness, brokenness, recognition, reorientation, or restoration.

Connect to other sources in which this dilemma has occurred—Christian Tradition, Culture, and Positions. Remember, these connections come in any order. This is not a rote exercise, but a reflection. Consider such ques-tions as:

Tradition: Identify some stories from scripture or church history that relate to the dilemma. In the stories of the people of God, who has been in the same dilemma? Or perhaps some prayers or hymns come to mind that relate to this reflection. Look up what you recall and spend time with the story or account or prayer or hymn. How does the connection help or challenge you in this dilemma?

Compare Tradition and Dilemma: Compare and contrast what our Chris-tian Tradition and the initial experience have to say about that dilemma. What choices would the Tradition support? Not support? Why?

Culture: Have there been news stories about this kind of dilemma? Have you read a book or seen a movie that dealt with that dilemma? Is there a political dimension to that dilemma?

Position: What do you believe about the issues of the dilemma? How was your belief in conflict in the dilemma? What do you hope for regarding the dilemma? What formed your beliefs about this matter?

Apply

Insights and Questions: What do you see in a new way? What have you learned about facing this dilemma? What questions remain for you in this kind of dilemma?

Implications: Identify learning or insight that occurred for you during this theological reflection.

What do you want or need to do?

• social implications,

• actions you could take,

• what you need to learn,

• support that would help in the midst of such a dilemma,

• where you could find that support.

Close your personal reflection with a prayer that offers your learning and hopes and requests to God.



Theological Reflection Beginning with a Dilemma (Action Source) (2)

IdentifyDescribe an incident for reflection—an experience in which you felt pulled in at least two directions over something, and for which there are no deci-sions pending, that is, the incident is over, though there still may be feelings. For example:

I had looked forward to my best friend’s wedding for months and had my plane ticket and my new outfit. We had plans to enjoy the sights and catch up and just have fun. And then my surviving parent got sick, but told me I could go ahead with my plans. I felt so torn. There was no one else there.

Name the turning point in the incident.

What’s the central moment of the incident? Where is the tension greatest? What was happening? What were you thinking and feeling at that mo-ment?

Record the central moment in a short sentence and your thoughts and feelings at that moment.

State the issue.

Try to state what’s at stake or what the central dilemma is at the moment of greatest tension.

To help get to the dilemma, list declarative statements about what you wanted at that moment or what interests were at stake at that moment. You may have several.

Record tension statements as “I wanted ____________________ and I wanted ____________________.” For example:

I wanted to attend my best friend’s wedding and I wanted to stay to take care of my ailing parent.

Select a pair of statements that best represent the central tension.

Record the central dilemma/what’s at stake. For example:

Personal fun conflicting with caring for another. Dilemma: Plans affected by unforeseen circumstances.



Identify another time.

Clarify the dilemma by recalling another time when you experienced a similar tension.

Record your additional experience with the identified tension by complet-ing the sentence: “It was a time when. . . .”

Explore the dilemma.

What is it like to live in that tension? Contrast the cost/promise of the dilemma.

Record your responses to the questions using either cost/promise or theological perspectives:

COST OF EACH SIDE OF THE TENSION PROMISE OF EACH SIDE OF THE TENSION

Ex., plans: caught off guard, decisions Ex., know what is coming made that are hard to change

OR use one or two theological perspective questions adapted from the Cycle of Gospel Living, developed by Eric Law (and used in Interlude One, Week 15).141 This cycle focuses around power, loss or yielding up of power, and empowerment, and moves through four phases.

• Give up power, choose the cross—This is a point of entry for the powerful.

• Cross, death, powerless—This is a point of entry for the powerless.

• Empowerment, endurance

• Empty tomb, resurrection, powerful

Here are examples of asking questions of the dilemma or image. Use only one or two when exploring your image or dilemma:

Give up power, choose the cross: What are the power dimensions of the dilemma or image? Who has power? What has to be yielded?

Cross, death, powerless: What sacrifice(s) might be called for? What are the temptations of the cross, of powerlessness? To whom or what is power yielded?

Empowerment, endurance: How is power transmitted to the powerless party? What is required in order to enter the cycle that leads to empower-ment? What builds endurance?

Empty tomb, resurrection, powerful: What is left behind in the image or dilemma? How does resurrection occur in the image or dilemma? What is the hope of the power received?

141. Law, The Wolf Shall Dwell with the Lamb, 74.



ConnectTRADITION

Identify some stories from scripture or church history that relate to the dilemma or image. How or where does the Gospel Living cycle occur in our Christian story in scripture? In the lives of women and men of faith? Or perhaps some prayers or hymns come to mind that relate to this reflection.

DIALOGUE

Compare and contrast what your Christian tradition has to say about that dilemma or image. What choices would the tradition support? Not support? Why?

CULTURE AND POSITION

Where is that tension or dilemma experienced in our culture? Have there been news stories about it? Have you read a book or seen a movie that dealt with that dilemma? Is there a political dimension?

What do you believe about that dilemma? How was your belief in con-flict within the dilemma? What do you hope for regarding the dilemma?

ApplyINSIGHTS AND QUESTIONS

What do you see in a new way now? What have you learned about facing this dilemma? What questions do you have about the dilemma in your life?

IMPLICATIONS

What do you want or need to do about this dilemma? Are there social implications? Are there actions you could take? Is there something more to learn? What support would help? Where will you find that support?



Theological Reflection Beginning with a Wide-Angle Lens (Action Source)

Why this title? Instead of the usual first step to Identify a focus from one of the four sources, the wide-angle lens begins with a variety of perspectives, then isolates a thread/theme/idea/image that connects them, that in turn becomes the focus for the reflection. A theological reflection beginning with a wide-angle lens can begin in any of the four sources. The key is that it requires initiation from something that could produce several themes or ideas. There are innumerable options. An individual can begin with movies, assigned readings, incidents from one’s life, or several personal positions. In an EfM group, the beginning point can be themes from the spiritual autobi-ographies, themes from the week’s reading, themes from any on-board time of the group, or some other starting point from which a variety of perspec-tives can be elicited. The initial step always is to list themes and find a thread that runs through several of them.

Identify

FIND A COMMON THEME OR THREAD

Begin by finding the threads or themes present in several personal incidents that indicate a gap between your belief and your behavior.

What are the common themes or elements that emerge? Is there a burning question, struggle, or issue? A theme may be expressed as a simple state-ment, an image, a metaphor, or an issue.

Select one thread that connects various themes. For instance, a review of sev-eral incidents (either ones identified by an individual or those identified in a group) could yield themes of frustration, tiredness, hurry, and feeling overwhelmed. Those themes would have shown up in two or more of the incidents. Asking, “What ties some of those themes together?” yields a thread that runs through some incidents. For example, “Having too much to do leads to impatience with others” could be named as a thread that ties two or more incidents.

Explore

REFLECT ON SOME THEOLOGICAL PERSPECTIVES

What image could paint a picture of the thread identified from your incidents?

Describe or draw that image. Examine the image for what’s going on in it. Write about what’s going on in that image.



Use theological perspective questions to explore the focus. Which theologi-cal perspective (creation, sin, judgment, repentance, redemption, celebra-tion, the doctrine of God, grace, or others you think of) comes first to mind? Consider several. For example, what would repentance look like in that image? Or redemption?

Connect

Bring other sources into the conversation to help find meaning in matters of daily life and ministry.

CONSIDER CONTEMPORARY CULTURE AND SOCIETY

Focus on one or two areas of your culture or society so that the reflection will not be too broad. These connections might come from your local community or the larger world; our work environment, our education system, our health care system, our grandmothers, movies, TV, literature, art, songs, artifacts, architecture, government, the press, to name a few. Just pick one area of contemporary society with which to connect.

What does the world in which you live teach you about dealing with the identified focus? Where do you find evidence of people dealing with tired-ness and anger in the world around you?

What have you learned from your culture that helps you or challenges you regarding the theme?

How do areas of Culture/Society speak to or about this thread? For instance, what does the world of employment teach us about tiredness and anger? What about our health care system? What about advertising? Again, just use one aspect of our society.

CONSIDER THE CHRISTIAN TRADITION

Identify biblical passages or other elements from Christian Tradition in which this common thread is evoked or brought to mind. Provide time to find and read passages. Select one text that seems to speak most clearly to the thread that was evoked.

Examine the passage with these questions: What do you know about the meaning of the text in its original setting? How have others interpreted this text? What does this text mean to you?

COMPARE AND CONTRAST CONTEMPORARY CULTURE AND CHRISTIAN TRADITION

From the perspectives of Culture and Tradition, what kind of a world emerges?

Where do these perspectives join or compete? Where do they clash or contrast?



Again use theological perspectives—creation, sin, judgment, repentance, redemption, celebration, the doctrine of God, grace, or others you think of—to shape your reflection. Likely, there is time to use only one or two of these themes during any one reflection. As an example, if the New Testa-ment passage about Jesus cleansing the temple were used for the Chris-tian Tradition and the work environment for the Contemporary Culture connection, how do those two perspectives compare and contrast? What messages do we hear from either or both?

CONNECT TO BELIEFS, POSITIONS, AND AFFIRMATIONS

What is your response to the messages from the Christian Tradition and Contemporary Culture?

What do you feel about where this reflection has led? What do you think about it?

Where are you in the reflection?

What positions or affirmations do you hold about this reflection?

Apply

IDENTIFY INSIGHTS AND PERSONAL IMPLICATIONS

What have you learned about coherence of belief and behavior? What moves or energizes you? What insights come to mind?

What are you personally called to do differently, to affirm, or to change? What prayer do you want to offer?

DECIDE ON SOCIAL AND CIVIC CONSEQUENCES

What actions will you take to carry out the implications you have discovered?

What will you investigate further in your community in order to make a difference?

Whom can you contact to join you or inform you? What action might you take?

ExAMpLES OF ThEOLOGICAL REFLECTION | ThE TRADITION SOURCE


The Tradition Source

Theological Reflections beginning with a text or artifact from the Christian tradition

Theological Reflection Beginning with the Christian Tradition (Scripture) (1)

This method of theological reflection focuses on a selection from scripture and uses it as the starting point for reflection. The passage may come from the readings for the week, or the group may select a passage that is of special interest.

IdentifySELECT A PIECE OF SCRIPTURE

A person in the group reads the selected passage of scripture.Be silent for a couple of minutes.

FIRST RESPONSES

What word or phrase stands out for you? Share this in the group.

HEAR THE PASSAGE AGAIN

Another person reads the selected passage again. Perhaps a different transla-tion may be used.

The group is silent for a couple of minutes.

ExploreEXAMINE THE PASSAGE

What do you know about the meaning of the text or its original setting?

What is happening in the text? What is going on?

How have others interpreted this text? What kind of a text is this? (sermon, parable, etc.)

What might it mean today?

EXAMINE THE TRADITION

What is the world like in this passage?

What human predicament in the world is revealed in this passage?

What indicates a change of mind, heart, or behavior?

What gives rise to celebration in this world?2



ConnectMAKE CONNECTIONS WITH OUR OWN EXPERIENCE (ACTION)

With whom do you identify in this passage?

Can you recall a time in your life when you experienced an event or situation similar to the one in the passage? What were your thoughts and feelings?

What does that event or situation mean to you in light of this passage?

In what way does the tradition support, inform, and/or challenge your experience?

LOOK AT CULTURE

What does the Contemporary Culture say about the world described in the passage? Pick one aspect of Culture to discuss this connection, such as what books deal with the concerns of the scripture passage; what is happening in the world around us now that relates to the matter described in the scripture passage; what attitudes of our world of work connect to the concern of the scripture passage; how is God at work in our world in ways that relate to the scripture passage’s concerns? Other ways that Culture can provide some help in reflection is to think of what movies are dealing with the scriptural issues under discussion; what family or social wisdom speaks to the issue?

WHAT IS MY POSITION?

Where do you stand? What do you believe about the matters or issues raised in this reflection? What is your position on this matter?

ApplyIDENTIFY INSIGHTS

What new insights have emerged as a result of this reflection? What can you affirm or state that you have learned?

IMPLICATIONS FOR ACTION

Is there anything you intend to do differently as you live out your ministry?

What help might you need to carry out your intentions?

What are the consequences for others or for the future?Example:

Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God. There the angel of the Lord appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. Then Moses said, “I must turn aside and look at this great sight, and see why the bush is not burned up.” When the Lord saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” Then he said, “Come no closer! Remove the sandals from your feet, for the



place on which you are standing is holy ground.” He said further, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God. Then the Lord said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyp-tians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them.” —Exodus 3:1–9

A theological reflection starting from scripture begins in the Christian Tradition/Heritage source area.

Identify a focus point in the passage, i.e., where the key energy/heart of the passage seems to be, what the passage seems to be about. Perhaps the group can agree on an image or metaphor that pictures what the passage focus or energy is, such as the burning bush.

Explore the passage by considering what was going on at the time of this event; what commentaries say about this passage; what you have studied; what is described at the point of the burning bush.

What questions might occur in the face of such an event? What’s the world like for Moses at this point (Creation)? What temptations are there for Moses at this moment (Sin)? What’s surprising for Moses (Judgment)? What choices does Moses have (Judgment)? What makes things alright for him (Redemption)?

What questions would you have in such a moment?

Connect to other Sources/Life Areas as responses occur to anyone—not nec-essary to go in order or as steps. Just let these connections occur in whatever sequence they may come.

Personal Experience—when have you experienced something that you might call “a burning bush moment”?

Culture—what kinds of groups or events might be “burning bush” events in the world around us?

Personal Position/Belief—what do you believe about “burning bush” moments? What do you hope or doubt?

Apply What new thoughts have occurred to you? What do you want to think about more? How might you engage in your life differently as a result of this conversation?



Theological Reflection Beginning with the Christian Tradition (Scripture) (2)

IdentifyThe following passages involve the people of Samaria, a group that fostered strong feelings among the Jews. Carefully read the passages and identify two or three topics common to both.

When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set toward Jerusalem. When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” But he turned and rebuked them. Then they went on to another village.

Luke 9:51–56

But wanting to justify himself, he asked Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

Luke 10:29–37

Note: Though the above scripture passages are quoted from the NRSV translation, reading the passages in a variety of translations may increase the sense of meaning.

Focus the passages by considering where the key energy/heart of the passage is, what the passages seem to be about.

Develop an image in words or a drawing that brings the point of the pas-sages into focus.

Explore the image or central idea of the passages, using questions from the theological themes of Creation, Sin, Judgment, Repentance, or Redemption, such as:

• What kind of community does the image-world/theme suggest (Creation)?

• What might get in the way of relationships in that image-world/theme (Sin)?

• What could make those in that world realize there’s something wrong; what choices are there (Judgment)?

• What would represent a change of direction (Repentance)?

• What might a new, life-giving creation look like (Redemption)?

ConnectNote: Connecting happens best if some freedom is allowed. Listen to each of the “voices” or “sources” below and let your responses emerge in any order. You may not make a connection in one area; that is okay. That may occur at a later time, or not at all. Mainly, allow your inner life to speak, connecting you to these areas of potential meaning and revelation.

Personal Experience—When has something happened in your life that is like the world of the image/metaphor? For instance, if the image created for the passages is “extending a party invitation,” when have you given or sent such an invitation?

Compare your experience with the preceding theological exploration. How do your experience and the image relate to one another?

Contemporary Culture/Society—Who or what has taught you some-thing that is helpful when life is like the image? In our world, how is there opposition to that image? How is there support for it? Where is God extend-ing party invitations in the world in which you live?

Christian Tradition—What other scripture passages or church history events remind you of the image or central point of the passages from Luke?

Beliefs/Positions—What key issues do the metaphor and personal experi-ence and contemporary culture raise? State your Beliefs and Positions rela-tive to those issues.

Apply meaning and purpose to the reflection by identifying learning and clarifying questions.

How do the beliefs and insights of the exploration support you in ministry?

Notice where you might want to make some changes in action or viewpoint about the matter covered in the reflection.

Write a prayer in response to the discoveries in this reflection.




Theological Reflection Beginning with the Christian Tradition (3)Identify the focus or a primary point of your EfM study this week.

Explore the primary point by identifying the theological perspectives of the world, sin, judgment, repentance, and/or redemption reflected in that focus. Apply any of these or similar theological questions to your consideration.

What view of the world is present in that focus?

What brokenness or sin does that focus address or reveal?

What questions or crises does that focus respond to or contribute to?

How does that concern or focus lead to repentance or reorientation?

How does that concern lead to restoration to a creative life?

What does the focus say about forgiveness?

What concern about God does the focus address?

Move to the other sources

Connect by stating how the focus is present in today’s world (Culture).

What book or movie has dealt with this focus?

Compare and contrast the connections to the world around you with the above exploration of the focus.

What issues or concerns do you become aware of?

What personal experiences (Action) have you had that relate to this focus?

State one or two personal beliefs (Position) you have about the focus that surfaced in this reflection.

How did those beliefs form?

When has it been difficult for you to act on those beliefs?

Apply

If you could do just one thing about the concerns that surfaced in this reflection, what would that be?




Theological Reflection Beginning with a Wide-Angle Lens (Tradition Source)

Why this title? The image of a wide-angle lens is used because this reflec-tion begins with a variety of perspectives, then focuses on a thread/theme/idea/image that connects them. An individual starts by finding the threads or themes present—in this case in something he or she reads or watches. The key for use by an individual requires initiation from something that could produce several themes or ideas (in this case, two or more articles on a topic of interest). In an EfM group, the reflection’s beginning point can be themes from the spiritual autobiographies, themes from the week’s reading, themes from any on-board time of the group, or some other starting point from which a variety of perspectives can be elicited.

The key is first to list the themes in what is under consideration, then find a thread that runs through the themes.

Identify

FIND A COMMON THEME OR THREAD

Begin by listening carefully to the group as you share your reflections on the readings assigned for the week.

What are the common themes or elements that emerge?

Is there a central question, struggle, or issue that surfaces as those from each year level share?

State the central thread as a simple statement, image, metaphor, or issue.

For instance, a review of several articles could reveal themes of challenge of the status quo, support of a particular view, and/or revelation of something new. Asking “What ties some of those themes together” yields a thread that may have run through the articles.

Explore

THEOLOGICAL PERSPECTIVES

Write about what’s going on in the image, issue, or statement you created in the Identify step above.

Sit quietly and let the image or statement and your writing rest in you.

What questions does your image or statement raise?

What questions does that image or statement answer?

Identify the perspectives contained in the questions, that is, wholeness, brokenness, recognition, reorientation, or restoration.



Connect

This is the point at which one looks at the various sources in life to help find meaning in matters of daily life and ministry. The object is to find connec-tions between the image, statement, or issue and other aspects of our life that teach us something.

CONNECT TO CULTURE AND SOCIETY

Focus on one or two areas of your culture or society so that the reflection will not be too broad. These connections might come from your local com-munity or the larger world: your work environment, the education system, the health care system, your grandmothers, movies, TV, literature, art, songs, artifacts, architecture, government, or the press, to name a few.

Pick just one area of our contemporary society with which to connect. For instance, what does the world of employment teach you about the theme you have identified? Or, what have you learned from the news media in your culture/society that helps you or challenges you regarding the theme?

How does the selected area of culture/society speak to or about this thread?

CONNECT TO CHRISTIAN TRADITION

• Identify biblical passages or other elements from Christian tradition (scripture, hymn, prayer, church history document) in which this common thread is evoked or brought to mind. Read the passages.

• Select one passage that seems to address the image, statement, or issue.

• Examine the passage:

• Note how the passage offers insight into the image, statement, or issue you are considering.

• Note how the passage challenges the image, statement, or issue.

• What does the passage mean to you?

COMPARE AND CONTRAST CULTURE/SOCIETY AND CHRISTIAN TRADITION

From the perspectives of each, what kind of a world emerges?

Where do these perspectives join or compete? Where do they clash or contrast?

Note what seems to be “at stake” as you compare and contrast your Culture and Tradition connections.

CONNECT TO PERSONAL EXPERIENCE

When have you experienced something that relates to what seems to “be at stake” above?



CONNECT TO BELIEFS, POSITIONS, AND AFFIRMATIONS

What positions or affirmations do you hold in relation to what is at stake?

Identify how that belief formed for you. Was it from personal experience, from something you learned in your faith tradition, or from the cultural messages you have inherited or encountered?

What “gaps” are there for you between what you believe and how you act in relation to the theme considered in this reflection?

Apply

IDENTIFY INSIGHTS AND PERSONAL IMPLICATIONS

What have you learned about coherence of belief and behavior?

What are you personally called to do differently, to affirm, or to change?

What skills did this reflection help you learn in thinking theologically about something you read or watched?

DECIDE ON SOCIAL AND CIVIC CONSEQUENCES

What actions will you take to carry out the implications you have discov-ered?

Consider how this reflection supports you in living in a multicultural world.



Theological Reflection Beginning with a Mind Map (Tradition Source)Identify a focus:Construct a mind map with the centering theme “re-formation,” placed in the center of a sheet of paper. As you make associations from your as-signed reading over the past few weeks, write those associations around the theme and draw a line between the theme and each association. The figure below is an example. Your associations may be anything you choose.

reconstruct

Re-formation

transform confess

Additional levels of associations will radiate out. Straight lines are not re-

quired. Using different colors, drawing images, and forming metaphors in addition to the words will enhance the creative process of the mind map.

After making several levels of associations, study the entire map and select one metaphor or image to explore.

Explore the world of the metaphor/image: Identify a specific point from which to explore the chosen image. For xample, if the image is “Jumping into an Abyss,” then be sure to explore the image from a specific standpoint such as the person jumping into the abyss. Do not shift to other possible standpoints such as observing some-one jump into the abyss or leading someone to the edge of an abyss. It is important not to shift the focus if the reflection is to process smoothly.

Develop two or three theological perspective questions and explore the image through those perspectives. For example, what questions would explore the destructive dimensions of the image (Sin)? What questions would explore the nature of the world of the metaphor-image (Creation)? What questions help to bring in the Judgment dimensions of the meta-phor? Or the Repentance and/or Redemption perspectives? For example, what would cause someone to reconsider jumping into an abyss?

Connect with other areas of life:

Begin connecting with your life by briefly stating when you experienced the world depicted in the image/metaphor. Remember to work from the standpoint previously identified. For example, when have you metaphorically jumped into an abyss?

Connect with contemporary culture and society. For example, what recent stories in the news remind you of jumping into an abyss?

Bring in your personal beliefs. What do you believe? What do you hold to be true? For example, for what are you willing to risk metaphorically jumping into an abyss?

Apply to your life going forward:

Notice how what you learn from the reflection applies to your life. For

example, what light does this reflection shed on how you engage opportunities for ministry?



Theological Reflection Beginning with a Provocative Word (Tradition Source)142

Identify: Select a word that has impact. For the purpose of this reflection and the practice, try the word “ATONEMENT.”

What revelations on the meaning of the word do you have? Anything it denotes or connotes?

Explore: Ask the questions.Next, ask the six “journalist’s questions” about the feeling the word conveys:

WHO was involved when you were feeling a need to atone for something? (Action Source . . . tell the stories from your life)

WHAT image comes to mind about the feelings involved when you experi-enced a need to atone? (Image . . . explore the metaphor—its reflection of Wholeness, Brokenness, Recognition, Reorientation, and/or Restoration)

Connect: Go to the other sources we use to help explore meaning.

WHERE does this feeling come from and WHERE is it found in society? (Culture Source)

WHEN does this feeling come up in the Bible, lives of saints, hymns, and so forth? (Tradition Source. . . explore the world of tradition)

WHY is this feeling manifest in our lives? (Position Source)

HOW might God redeem any negatives in this? (Hope in Christ)

Consider insights and implications:

What have you learned for the next time you feel a need to atone?

Apply: Write a collect using the outline:

Dear God . . . (naming of God’s aspects)

You . . . (connect situation of the image to that aspect)

We pray that . . . (petition of our hearts)

So that . . . (result we desire)

Amen.

You might also want to try this using a different word, such as TRANSFOR-MATION, CONVERSION, or SALVATION.

142. Adapted from a design by Patricia Bleicher, EfM mentor.

ExAMpLES OF ThEOLOGICAL REFLECTION | ThE CULTURE SOURCE


The Culture SourceTheological Reflections beginning with a text or artifact from culture and/or society

Theological Reflection Beginning with a Social Concern (Culture Source) (1)

Focus

Find something that challenges you in a news article, an essay, a cartoon, a book, or the like.

Locate the central idea of the item you chose. Write a sentence stating that idea. This will be the focus to explore.

Explore the focus theologically.Scan these perspective questions and bring two or more of them into a conversation with the focusing idea.

What does the focus idea say about the world?

What kind of world does the idea describe?

How does that idea-world describe brokenness?

What vision of wholeness is broken?

What crisis does the central idea recognize or present? What conversion is that idea calling for?

What would have to change?

How would the central idea promote a reorientation towards wholeness?

How would things look if they were made right?

What is the theology of the central idea?

Connect the focus with the sources of Christian Tradition, personal beliefs/Position, and personal experience/Action. This movement provides access to “voices” that can guide us in moments like the focus.

When you respond to the focus idea, do you think of an incident in your

life or of something you have encountered in your EfM study or of some personal belief that relates to the focus?List all connections you make to the focus idea.

How do those connections, those voices, guide you in relation to the focus idea?

Apply the reflection to your life.

What insights occur as you reflect on what you have found challenging about this culture or society?

Now that you have reflected on that challenge, what is God calling you to do, be, or change?

ON BOARD QUESTIONS FOR YEAR A ONBOARD QUESTIONS

• Help the group to know each other, build trust and provide a regularly check-in

• Provide a way to model personal reflection

• Give everyone a chance to verbally participate

• Practice connecting our lives with the material

Option: Give the question the week before or give the list to the group and have someone chose a

question for next week.

Most of these onboarding questions could be asked about a specific world… work, job, school,

religious, play, home, relationships.

1. What is one of the places you lived, worked or played in the last 10 years? What is it’s

significance for you today?

2. What is the place or home that you call home, why?

3. Tell us a about one of the worlds in your life? Who are the influential people in that

world?

4. What grace have you found? What world where you in when you found that grace

5. Where did you learn about Jesus?

6. Where did you learn about the Bible? Who introduced you to the Bible?

7. Who was a spiritual mentor for you?

8. What have you learned in your spiritual life? What is a puzzle in your spiritual life?

9. If you could invite anyone over for dinner, who would you invite?

10. Who was a close friend from your childhood?

11. What was your first job? How much did you make?

12. Who was you first boss. What do you remember about him or her?

13. When have you been challenged intellectually?

14. Tell about a favorite childhood book or song.

15. What game did you play at recess?

16. What did you love about school? What was a challenge?

17. Tell about a time you were lost.

18. Tell about a time you were found.

19. When have you been surprised by grace?

20. When have you been stronger than you knew that you were?

21. When have you judge another person or situation?

22. What is your go to safe space?

23. What brings you joy?

24. Who is a favorite teacher?

25. What is your favorite game? Past or Present


26. What is your relationship to play? Is it hard for you? Does it come easy?

27. What do you do that is creative? When do you create something (cooking, building,

writing, art, music, song, gardening, play, dance, play sports, relationships)

28. What is a favorite spiritual practice?

29. Who do you pray to? The Holy Spirit, God, Jesus, the Divine, the Holy, Holy Wisdom? How

has that changed over your journey of faith?

30. What is a major event from your childhood (or teen years, or young adulthood)?

31. Tell about a major storm or weather that you have experienced.

32. Give three words to describe yourself as a child (or teen years, or young adulthood).

33. What is a favorite gift that you have received?

34. What is a favorite gift that you have given?


ON BOARD QUESTIONS FOR YEAR B ONBOARD QUESTIONS







1. What is your favorite name or image for God?

2. Tell us about place that you have lived.

3. What about your ethic background do you enjoy the most? Food, celebrations? Rituals?

Stories? Myths? Religious Practice?

4. What is ritual that you have implemented your adult life?

5. In connection with our theme, we are looking at, reflecting on and telling about our histories.

What is your most immediate history with EfM?

6. Tell a time that you broke the law.

7. Tell a time you wish you had broken the rules.

8. What is a metaphor for your experience for being in EfM today?

9. Tell about an assumption that you grew up with?

10. What is a current assumption that you are revisiting?

11. What are five words that describe you?

12. What is a gift that you have received from someone who is different from you?

13. Tell a story of being present with someone.

14. Tell a story of someone who was present with you.

15. What is something that you have inherited that is meaningful to you?

16. What is a religious experience that was particularly meaningful to you. Why do you think or

feel that you connected with that experience? What might be surprising about that

experience.

17. Our time this year has been about reflecting about ourselves, our relationship with others

and our connection to God. What has been an insight or a surprise in the last few weeks or

months?

18. In reflecting on our past, we often remember things we didn’t realize were connected to our

present lives. What is something that you have remembered in a new way?

19. Consider your interactions with other cultures, communities, and people. Tell us about one

experience.

20. If you were fleeing your home, what three things would you take with you?

21. What three words would your closets friend use to describe you?


22. Describe a moment of joy this past week.

23. Describe a moment of challenge this past week.

24. Describe a moment when someone ministered to you in the past.

25. What is a global issue that has a significant interest for you?

26. Tell about an experience of a wedding, funeral or celebration that was a different from what

you are used to experiencing.

27. What is a personal rule of life for you?

28. What is something that you would have a hard time doing without?

29. Tell a story of when you were the stranger (or host, or friend, or enemy, leader, follower,

patient, the care-giver).

30. What was a favorite childhood story or song?


ON BOARD QUESTIONS FOR YEAR C ONBOARD QUESTIONS







1. How have you listened to yourself this week?

2. Who is someone who has modeled spiritual maturity for you?

3. What is an area where you have matured? When has your thought process, intuition or

knowledge felt like growth.

4. What is one piece of advice you would give to a younger you?

5. Describe a moment of joy from last week (or from the break)?

6. Describe a moment of challenge.

7. Tell about a time someone ministered to you.

8. Inspired by Ford’s Framework (Desires, Questions, Explorations, Affirmations &

Imperatives) to move toward the fill stature of Christ from page 18 in the RRG Vol C

• What is something that you deeply hope for? Or yearn for?

• What is something that you have doubted or questioned?

• What is a wonder for you?

• What is a motivator for you to learn and or grow?

• What is a metaphor for possibility for you?

• What is one thing you believe in? Or what is one thing you trust?

• What new affirmation do you have?

• What is a new trust or belief? What would you hang your hat on?

• What prayer is living in you this week?

• What is a valued relationship? How do you know?

• With whom would you choose to have a meal?

9. What field of study would you like to learn more about?

10. If you were an explorer, were would you go? Who would you take with you?

11. What is your favorite color? Why? How did you know?

12. For what moods are you known? For what mood would you like to be known?

13. If your day was a weather forecast, what would it be?

14. Do you have a favorite artist or song writer or musician? Share the artist and the

significance for you. (For the TR, have each person play a meaningful hymn or song and

then reflect)


15. Who taught you about Jesus?

16. Tell about a meaningful, memorable or favorite worship experience.

17. What metaphor represents your experience of God and Creation?

18. Describe a time of change for you. How did you respond? (job change, move, death, birth,

shift in thinking or in feeling)

19. What is a spiritual gift others see in you?

20. What is a fear you had as a child?

21. Where are you in birth order? What was difficult or a gift from being in that birth order?

22. What do you wish you were told as a teenager?

23. Think about your grade school days. What did you want to be? Do you still want to do

that?

24. If you were to write a book, what would the book be about?

25. What do you wish you were taught?

26. What is a character from the Bible that you would like to meet? What question would you

ask them?

27. How will you use what you are experiencing or learning in EfM in your faith journey?

28. What member of your family or friends had the greatest influence on the way that you

think?

29. What are you hoping for?

30. Many rabbis had disciples who studied and followed them to learn from their teaching and

example. What school would you go to or person would you study under or follow?

31. What is something you do to care of yourself when you are on empty?

32. Tell about a time when were you falling and you were caught?

33. What have you done for the greater good? What outrageous thing have you done?

34. What lesson did you learn the hard way?

35. What one actor or singer, writer, poet, author, or artist would you spend the day with?

What would you do?

36. Presiding Bishop Michael Curry, has said, if it isn’t about love, it isn’t from God. What is a

teaching, or saying that you find yourself saying or repeating? What meaning does it have

for you in terms of your maturing spiritually?

37. Have you had a whitewater experience or an experience like whitewater? What was it and

what was it like?


ON BOARD QUESTIONS FOR YEAR D ONBOARD QUESTIONS







1. When has someone patiently listened to you? How has that listening impacted your

relationship?

2. Share a favorite prayer.

3. Who was your first crush?

4. What was your favorite paid or unpaid job?

5. When has something or someone affirmed a core belief or value of yours?

6. When have you heard the story of another person and received it as a sacred story? In that

moment, what were you grateful for?

7. What is a book that has influenced your life or faith?

8. When have you left something behind or turned away from something?

9. Tell about a time you moved toward something or someone?

10. What is a hymn or music that is part of your life story? (If this question is given the week

before, then members of the groups can plan to play their hymn or song and or give the

group copies of the lyrics).

11. What was the landscape of your growing up?

12. What is a family story that has contributed to your sense of purpose?

13. In week four there is a discussion on Jacob wrestling with the angel. What or who is an angel

that you have wrestled with?

14. As you practice patient listening to the world and scripture this week, what did you hear or

understand in a new way?

15. What did you see or experience this week that called you to see God in a new way?

16. Tell about a time of change for you? What is your experience with change?

17. What is something that is important about your home?

18. What is the most important part of worship for you?

19. Think about a previous time frame of your life, what is a belief, perspective or opinion that

has changed for you?

20. What has been some Good News for you?

21. What is your favorite story in the Bible?

22. What is a practice that centers you? What do you long for?


23. What has been a bump in the road for you? How did it change you?

24. What refreshed you this week?

25. What is a concern in your home, work or community or the world that claims your heart and

mind at the present?

26. Where do you feel the most safe?

27. When have you seen a situation in a new fresh way? What helped you see in a new way?

28. What is a personal saying or quote?

29. All creation reflects the beauty of God’s image. How have you been aware of that beauty and

blessing?

30. What person of the trinity do you pray to? Has it changed over the years for you?

31. What is disappointment that you are grateful for.

32. What is your relationship to the dark or what was your relationship to the dark as a child?

33. What is a perspective that you have changed your heart or mind on?

34. What is a comfort food?

35. Everyone chooses a prayer from the Occasional Prayers and Thanksgivings starting on page

of the Book of Common Prayer. Each person explains their prayer and then reads the prayer.

Often the prayers are the same! That is expected. Ask people not to change their pray based

on other people.

36. What are 3 words that encapsulate EfM for you this year?

37. What is something you let go of and something you have adopted because of EfM?

ON BOARD QUESTIONS TO INTRODUCE

METAPHOR ONBOARD QUESTIONS

• If your day was a flower, what flower would it be?

• If your week was a tree, what tree would it be?

• Describe your week in as a metaphor?

• If you mood was a color, what color would you be? Why?

• "Where did you experience calm or stormy seas this past week?"

• If your week was a vehicle what would it be?

• If your week was a body of water -- what is it?

• Tell us about your week as a weather report?

• What is the main color that describes your week? What does the color mean?

• If your week was a pair of shoes -- what are they?

• If your life were a book, what would the title of last year of your life be?


GENERAL ON-BOARD QUESTIONS ONBOARD QUESTIONS

• Tell about something you have with your or that you are wearing that has meaning to you.

• Tell the story of your first Bible.

• When did you first hear about Jesus?

• Think about a rain story. Tell about a storm, hurricane or flood.

• What bit of parental advice do you remember?

• If you had a super power what would it be?

• Have you ever broken the law? Tell just one time yo broke the law?

• Tell about a small or large moment of grace.

• When you were a kid how did you spend your summer? Camps, swimming pools, boredom, or other?

• What TV character reminds you of your father or Mother?

• After Memorial Weekend...what has been your family (parents and grandparents too) connection to the military?

• What's your farming experience? Ever milked a cow, collected eggs, baled hay, picked cotton, driven a tractor or eaten something you raised or grew?

• Spring has sprung. Talk about a time when you either gave or received flowers.

• Talk about a piece of art that you have purchased.

• (Around April 1) OK, remembering today's date, when was a time you were surprised?

• What is your favorite/most memorable block you have lived on?

• If you could have one thing from a movie what would it be... it can be an object, a thing, or a superpower.

• Share your favorite Cereal in childhood or favorite unhealthy breakfast.

• Where did you have an experience when you were the stranger/new/foreign to others?

• What is the hardest physical challenge you have ever experienced?

• If your paycheck came from the production of Broadway play, what job would you like to be paid for? o Cast member, director, playwright, composer, costume design, lyricist, stage manager, producer,

musician, choreographer, set design, etc?

• What hard-to-get-tickets-for event would you like have tickets for?

• The Oscars: Who would you thank in your acceptance speech?

• Keep warm. What is the most southern place on the planet you have visited and/or lived?

• What book(s) do you remember reading or having read to you as a child?

• What is your best snow story?

• What book(s) do you remember reading or having read to you as a child?

• What is a tradition form a current Christmas or one from the past.

• How is your life different from last Christmas that has been a great gift to you?

• What was your most memorable birthday as a child?

• What was first music album/CD you ever bought?

• Tell about your first pet or the first pet you can remember.

• Share the story about a letter or email or text that you have saved. Why did you save it?

• Tell about one of your grandparents.

• What is something in your house that is from your childhood


• What was one of your most memorable Halloween costumes? (perhaps one you wore or someone else wore)

• Tell a story about being the new person in a group, town, school or office.

• What at home or at work particularly has your attention this week?

• It's a Thanksgiving theme! Most unusual food on your family Thanksgiving table.

• What is a nick name you had growing up or gave someone.

• Who have been some of the people in your life who have been important examples of faith or who have impacted you spiritually?

• I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now. Philippians 1:3-5

• What big snow do you remember best?

• Have you entered the storehouses of the snow, or have you seen the storehouses of the hail? Job 38:22

• Post MLK. Tell about a time you protested, marched or perhaps took your case to customer service.

• Thinking about this cold, rainy day. What is something that never fails to warm your heart?

• Happy Epiphany! What's the longest you have ever traveled to see someone or the longest someone traveled to see you ?

• What is the first funeral you remember?

• Abraham breathed his last and died in a good old age, an old man and full of years, and was gathered to his people. His sons Isaac and Ishmael buried him in the cave of Machpelah...with his wife, Sarah. Genesis 25:8-10

• What household chore do you actually enjoy?

• Dr. Ned Hallowell says that one of the childhood roots of adult happiness is spending time at play - the sort of play where you experience "flow," or when time melts away and you are so engaged by what you are doing, hours pass like minutes. What sort of play do you remember as a child in which you experienced "flow?"

• What person, who has died and who you never knew, would you like the chance to get to know?

• This question is a little harder to explain. Where and how do you find time to think? We have so many distractions in life. Uninterrupted time to let our minds simply think and reflect and create is hard to find. Is there a space in your life to think?

• Summer's over... One day looking back, you will remember this summer as the summer of ___________________________?

• Back to school. Who was your most memorable elementary school teacher?

• What is an untraditional Thanksgiving food that is a tradition for your family?

• What is something you are waiting for in your life with joyful expectation?

• What is one of your favorite Christmas songs?

• Job 26.2: “How you have helped one who has no power!” How you have assisted the arm that has no strength?


Mentor Training Reflection 5*4*3*2*1

Things I learned

at the training seminar

skills that I claim

as my own

areas in which

I can grow

personal traits, characteristics or habits

that I have that could

get me into trouble in EfM

image for this training

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4

3

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