week 2 research paper
CLED 715
Research Paper: Biblical Support Assignment Instructions
OVERVIEW
You will write a major paper for this course one module at a time over the eight weeks of the course. The paper covers the topic My Emerging Model of Spiritual Formation. This paper will expose you to the required readings and viewings in the course as well as other outside materials that you locate. Writing the paper will develop your writing skills, your APA style usage skills, your ability to think biblically and practically about Christian leadership, and your critical thinking skills regarding the subject of spiritual formation. This particular assignment will prepare you to write your dissertation and equip you to submit acceptable writings for publication.
INSTRUCTIONS
Based upon your reading of Ecologies of Faith (chs. 912) and the PowerPoint presentation in Module 2: Week 2, begin to construct your biblical support for the salient issues and concepts identified in the Research Paper: Introduction and Overview Assignment. This must include exegetical analyses of pertinent texts you identify as supportive of your emerging concept of spiritual formation. You must write 35 pages (double-spaced in 12 point Times New Roman font). Be sure to include any material in the texts highlighted in Module 1: Week 1 that may be pertinent to your presentation for your biblical support. Edit this portion of your paper for typos, spelling, and grammar. Be sure to include the Introduction and Overview with your Part 2 biblical support submission and clearly mark each with a heading in your paper centered on the page. Be sure to make corrections to previously submitted portions so that you do not continue to receive point deductions for the same mistakes. You must follow current APA format as you write your paper.
Note: Your assignment will be checked for originality via the SafeAssign plagiarism tool. Running head: MY EMERGING MODEL OF SPIRITUAL FORMATION 1
MY EMERGING MODEL OF SPIRITUAL FORMATION 33
My Emerging Model of Spiritual Formation
Rawlings School of Divinity
CLED 715: Ecologies of Christian Formation
My Emerging Model of Spiritual Formation
Part 1
One of the main issues with todays digital environment is that it has become impersonal and difficult to achieve spiritual growth amongst believers. Spiritual formation is very important for all Christians as it is a measure of growth within the church of the Lord. To help disciple others and guide them through spiritual formation is a process that needs to be enhanced by the leaders own spiritual walk. According to Lowe (2018), an ecological perspective on how we grow as Christians enlarges our orientation to spiritual formation and engenders relationships and connections beyond our traditional privatized perceptions of how Christians grow (Lowe & Lowe, 2018, p. 4). Spiritual formation is of the utmost relevance in our relationship with Jesus Christ, it is a fundamental aspect of growing and maturing spiritually (Pettit, 2008). It is for this reason that Christians need to achieve an understanding in the practical aspects of spiritual formation as prescribed in the Bible.
For the proposed emerging model of spiritual formation, this author has chosen to explore more in depth the virtual interconnections so prevalent in todays contemporary Christian education. God created an interconnected world and everything within it shares these interconnections including our interactions with each other. Nothing in this world ever happens in isolation (Lowe & Lowe, 2018, p. 12). We have to constantly be reminded that without interacting with others we would not be able to shape and form our understanding of the world that surrounds us, much less achieve the desired goal of spiritual formation.
Current Issues and Concepts in Spiritual Formation
Having previewed one of the aspects of the ecologies of spiritual formation, we must now turn our attention to the primacy of the Scriptures for spiritual formation. One of the preconditions mentioned by Pettit for spiritual formation is a high view of Scripture (Pettit, 2008). Without a high view of spiritual formation is nearly impossible to understand what spiritual formation is or how it is to be practiced. The Bible is best understood by those who commit themselves to this high view of Scripture and seek to know what God planned for our spiritual formation. Throughout the Bible God has revealed himself and his purpose in Christ for our redemption and salvation (Pettit, 2008).
Ecological Connections
According to Pettit, every generation faces different cultural and philosophical issues. Our generation faces postmodernism and its thought pattern which may affect the way believers think about the Scriptures. However, we may be able to develop a more effective way to engage it in our process of spiritual formation (Pettit, 2008, p. 34). Our digital age has produced a globalized citizen the likes of which has never been seen before. The ecological connections as highlighted by Lowe need to take the World Wide Web into account. However, another aspect to take into consideration in spiritual formation is centered on growth and development through worship in community.
Pettit (2008) summarizes the role humanity plays in these ecological connections, humanity in the image of God as male and female is the highest of the created order and was intended to function in vibrant physical relationship with our triune God and in authentic community with one another (Pettit, 2008, p. 41). That is the key to the ecological connections, with one another, that is the intention of God for spiritual formation, to have a relationship not only with Him but with one another, in community with those whom we lead to Christ. For most people the sense of community may signify to have a physical presence in order to interact with one another. But for those who are part of the digital age, distance may be an impediment to achieve a community required to properly engage in spiritual formation.
According to the author citing Van Dyke, God has created a world where every living thing grows, develops, and is sustained through ecological connections and interactions between all of these living organisms and their environment (Lowe & Lowe, 2018). By looking at social connections as a type of ecology, we can then understand that God predestined us to build connections and live connected with others in His creation. We have a connection with everything that inhabits this planet and these connections allow us to be connected in a direct manner to God, the creator of all things. Of the six developmental dimensions mentioned by Lowe and found in a personal ecology, the spiritual dimension is the most important as it helps Christians to grow up in all aspects into Him who is the head (Lowe & Lowe, 2018, p. 18). Spiritual formation becomes then the primary aspect of our ecological connection to God and one of the pillars of healthy Christian worship.
Part 2
Biblical Theology
To properly develop a model of spiritual formation one has to provide biblical support in order to correctly disciple others. As mentioned previously, Lowe has written about the interconnectedness found through the universe and all of creation. God has made sure that all of His creation is connected to each part of it and also to Himself. Nothing grows or develops in isolation, and we are not capable to grow and develop spiritually without a connection to Him. Ever since the creation of earth, God thought about creating a unique individual in His own image. Just as He finished creating man, He decided that it was not good for man to be by himself, so He created a companion for man (Gen 2:18). God created a woman to be connected to Adam and to the whole of creation. This type of connections are the interconnections that have been previously mentioned in the essay, ecological connections.
Garden Ecology
God placed man over a pristine and good environment where he was to rule over creation on behalf of God, cultivating it and developing these interconnections with all of the created order. This was the perfect environment for the pinnacle of His creation, humankind. The Garden of Eden as it is written in the Scriptures refers to a place which requires constant irrigation in order for the vegetation to grow and develop. This is a lush environment, its a good and fertile ground. It is an excellent environment for the development and growth of humankind along with the rest of creation. One of the interesting facts is that the Semitic root Eden, means fertility (Lowe & Lowe, 19). Since God is the source of all growth and development, it was necessary for humankind to connect through God to reach all of creation. Eden proves to be a fertile ground in which man could tend to the Lords creation and be a steward for God while connected to Him.
Connections to Christ
In Pauls letters for example, he uses the Greek preposition syn, to mean together with or connected to Christ. Paul refers to this connection as part of the ecological connections designed by God and fulfilled in Christ. Paul uses syn Christo to refer to the relationship between Christians and Christ as the strongest connection that exists (Lowe & Lowe, 2018, p. 141). The epistles highlight the thought of Paul regarding this connection, for example, I have been crucified with Christ (Galatians 2:20). Other epistle states that, Therefore we have been buried with Him through baptism and into death (Romans 6:4). These are some of the Scripture verses that exemplify our connection to Jesus Christ. It is such a strong connection that we are part of the death and resurrection of Christ. These strong connections play a vital role in the ecological connections with the Lord and our brethren through the death and resurrection of Christ.
Connections to Other Christians
As previously mentioned, there are concerns with how effective these interconnections with others play a role in Christian education. The online environment is no exception to these concerns, the way we are connected to others through these virtual connections when teaching students. A marvelous fact about these spiritual connections is that they are not bound by space or time and can occur virtually from anywhere in the world, thus enabling us to remain connected to others in Christ (Lowe & Lowe, 2018). The vocabulary used by Paul reflected the way he thought about the way believers are connected to Christ. We are the branches that connect to the vine. In all of the ways Paul used the syn preposition in his writings, he was teaching us about our union to the Lord. We were crucified with Him, we experienced His death, and we are also resurrected with Him. All of these experiences are made possible by turning to Him, having faith in the resurrected Jesus, and continuing to be connected to Him through eternity.
Paul also uses a compound, syn + koinonia to express gratitude to the Philippians for their participation in the Gospel (Lowe & Lowe, 2018, p. 155). Paul means that we are partners/fellow participants with him and Christ in the dissemination of the Gospel. As he wrote to the Philippians to correct the internal dissension found within that church, he also attempted to show us that if we are to be connected to Christ, there cannot be any dissension amongst the body. All believers need to be in a synchronous union to worship the Lord and become one with Him. There is a mutual spiritual connection between Paul and the Philippians in the epistle, just as it is with us today. According to Lowe, when we collaborate with (synkoinonos) others in any ministry effort (i.e., teaching, preaching, witnessing, leading, serving, or worshipping) as connected members of the body of Christ, there is mutual spiritual benefit conveyed between the partners (Lowe & Lowe, 2018, p. 156). Paul proves to us that there is a spiritual benefit to all who are participants in the ecological connection to the body of Christ.
According to Lowe, the way to connect with other members of the body of Christ in a spiritual manner is through prayer. For Paul, prayer was an act of worship in connection with one another in Christ. For Paul, actions like prayer are based on church collaborations in a mutual relationship with other members of the body of Christ. These relationships are part of the networked ecology of God which allows us to reap the spiritual benefits sought through an effective spiritual formation program. As we are with one another (allelon) we appreciate the interactions with other believers who share with us a connection with Christ (Lowe & Lowe, 2018, p. 170).
Reciprocal Interactions
The nature of an ecosystem in Biology is based on the interactions between the different species that inhabit the ecosystem and the environment that supports them. All species living within an ecosystem share a connection with each other. Humans are no different, we interact with each other and the physical world that surrounds us is part of Gods ecological connections. These interactions allow for viable growth and development of all the parties involved in a reciprocal manner which benefits those involved (Lowe & Lowe, 2018, p. 174). According to Bronfenbrenner these reciprocal interactions lead to reciprocal development (Lowe, 2018). These reciprocal interactions need to happen in community, they cannot happen in isolation as mentioned earlier in the essay. This is the work of the Holy Spirit, to produce a unified community of believers who care for one another and serve one another in a mutual way (Lowe & Lowe, 2018, p. 176).
We are also able to see these reciprocal interactions in the Old Testament through the use of the Hebrew covenant word hesed. The word refers to a mutual or reciprocal conduct when for example, believers are involved in a fellowship or friendship relationship that leads to growth and development of their spirit. The emerging model of spiritual formation proposed in this essay relies heavily on reciprocal interactions with other members of the body of Christ. Even if we are at a distance, we have seen that there are no space or time boundaries to what can be accomplished through the digital environment as long as we utilize the ecological connections as prescribed by God to grow and develop spiritually.
Spiritual Contagion
An issue that we also have to consider as we encounter the digital ecologies in which the world is a participant is the viral or contagious nature of the social networks. Through the World Wide Web many news items spread like wildfire in a matter of minutes. One can be on the other side of the world and quickly know any news (good or bad) from home. The way to spread the Gospel of Jesus Christ in a viral manner is referred to as contagion by Blomberg (Lowe & Lowe, 2018, p. 189). Holiness and the good news of the Gospel of Jesus Christ are contagious, we were called by Jesus to spread the Gospel to the ends of the earth and today with the online revolution it is easier than ever before if done in the right context of spiritual formation.
Part 3
Ingredients Necessary for Spiritual Growth
In order to facilitate spiritual growth amongst Christians, there needs to be several ingredients added to the process of spiritual formation. One of the first ingredients that is required to achieve the goal of spiritual growth is the proclamation of the Gospel of Christ. We have been created in the image of God and redeemed by Jesus Christ. He was clear in His mandate to the disciples to take the good news to all nations. Today, many Christian traditions focus on the individuals spiritual growth and development. This is a neglectful action that goes against the ecological connections that God prepared for us before He created us and placed us within the creation. However, there needs to be a balance between individual growth and the growth of the community of the faithful.
In Christ
The New Testament contains Pauls theology of the spiritual maturation process. A theology that allows Christians to find the necessary ingredients to complete their journey towards being a perfected reflection of the image of God and achieve spiritual growth in community. The basis for Pauls theology is our connection to Christ. In his writings Paul used the Greek prefix syn to signify our intimate connection to Christ. Since we are a community of believers, we are all connected to Christ (Lowe & Lowe, 2018, p. 138). This connection to Christ is necessary due to the sinful nature of humankind. We became disconnected from God once sin entered the Garden of Eden. The ecological connections that were supposed to happen between man, nature, and God were interrupted. Only by proclaiming the Gospel and having faith in Jesus Christ we were able to regain the connection to God in a community of believers.
The ecological interconnections or ecological relationships that are responsible for our spiritual growth and formation have to be reciprocal in nature and are expected as part of the spiritual formation process. Since an individual cannot achieve spiritual growth in isolation, the relationships built as part of the spiritual formation process need a component of reciprocity between the members of the community for the goal of spiritual formation to occur (Lowe and Lowe, 2018, p. 174). The spiritual benefits of these mutual and reciprocal connections are reflected in Pauls use of the Greek word synkoinonos (Lowe & Lowe, 2018, p. 155). Our connections to other Christians are the result of our connection to Christ as the head of the body. Christians are the branches extending from the vine and enjoy a reciprocal relationship with each other and with Jesus Christ. Any work done in partnership with other members of the body is a direct result of our faith in Christ and the reflection of the image of God in each person.
Regeneration
The second ingredient needed in the process of spiritual formation is regeneration. Paul in Galatians 4: 19 states that the labor done as part of spiritual formation will not be complete until we are formed in Christs image (NKJV). When we hear the Gospel proclaimed to us, we believe and accept Jesus Christ as our Lord and Savior, we begin the process of regenerating our minds. Paul is an advocate for spiritual growth and regeneration, this is the only way that we begin to transform ourselves into the creatures that God intended us to be. The process of spiritual formation is parallel to the process of growth and development found in nature (Reaching the Goal Process Terms in Spiritual Formation, video, 10:00). The Greek word auxano is used both in the natural realm and the spiritual realm to talk about growth. In the New Testament, auxano reflects the spiritual growth of those who will dwell in the kingdom of God. Christians as the body of Christ will inherit the kingdom of God as they grow and develop spiritually. Their faith in the life, death, and resurrection of Jesus Christ allows them to be participants in the process of spiritual formation.
Transformation
The third ingredient necessary to facilitate spiritual formation is transformation. The work of the Holy Spirit in us produces spiritual growth. However, spiritual growth needs to be achieved in community, not in isolation. We have been talking about the reciprocal relationships necessary to receive mutual benefits as part of the process of spiritual formation. As God sanctifies us, we become an integral part of the body of Christ. Now as believers, we are able to proclaim the Gospel, disciple others, and help them in the transformation towards holiness. The end result of transformation is spiritual growth.
Conformation
The last ingredient necessary for us to facilitate the process of spiritual formation of Christians is conformation. The process of spiritual formation requires that we pay close attention to what is on our hearts as well as what comes out of our mouths (Pettit, 2008, p. 127). Being conformed in the image of God requires that Christians carefully watch their thoughts and avoid poisoning the soul with hatred. We are to examine our heart and purify it, so it is conformed to the heart of Christ. Pettit explains to us that knowing God requires that we know ourselves first because if we do not know who we are, how are we to know who God is? (Pettit, 2008, p. 128). Forming our heart is part of the emotional health that humans need in order to live in community. It is necessary for individuals to achieve a healthy state of emotions as this is an essential feature of being human (Pettit, 2008, p. 131).
To be conformed in the image of Christ we also need to mirror Gods character as part of spiritual formation. This is one of the steps that requires a heavy investment on our part. The difficulties and suffering one experiences on a daily basis help form the Christian character in the believer (Pettit, 2008, p. 145). Building ones character ensures that the Christian community reflects the values acquired through their own life experiences. As we are conformed to the image of God we become a perfected reflection of He who created us, as Irenaeus stated, Christ became what we are so we might become what He is (Reaching the Goal Process Terms in Spiritual Formation, video, 21:01). Only then our process of spiritual formation will grow, abound, renew, and transform the lives of Christians.
Part 4
The Calling of the Saints
During the previous discussion of the necessary ingredients for spiritual formation, we explored four items that are absolutely necessary to promote and sustain the process of spiritual formation. Among the items discussed we mentioned; our relationship to Christ, the regeneration produced by the work of Christ on the cross, the transformation produced by the work of the Holy Spirit in us, and lastly our conformation to the image of Christ. However, Christians need to know the reasons why these ingredients just mentioned are necessary for spiritual formation. The believer has to discover the purpose that God has for his or her life. In other words, one needs to examine the concept of calling or vocation (Pettit, 2008, p. 198). Pettit explains that modern society lives in a callingless world, for people there is no more vocation to do things, a job becomes the means to a paycheck and not a labor that people may enjoy (Pettit, 2008, p. 198).
Calling
The problem with this line of thought is that people are not focused on their primary calling. Our primary calling in life is to God; we are to live in a dynamic relationship with God since we are His creation. He placed us within the midst of the creation (Eden) to be part of the ecological connections that bring glory to Him. But as Pettit has discussed, we live in a postmodern world where people are not connected to each other as part of the ecologies created by God that connect us to the Father (Pettit, 2008, p. 198). One might ask then, how do we approach this calling to God and how do we show Him that we want to grow spiritually in connection to others? The answer is simple, the way we live our life is how we follow our calling to that dynamic relationship with the Father. Our living sacrifice, the way we live our lives in pursuit of holiness to glorify God becomes our calling (Pettit, 2008, p. 201). God has given each of us unique gifts that allow us to serve others in community. Each of us is a unique individual that goes through different seasons of life. As we adapt and go through these seasons we grow and develop spiritually, always connected to Christ and to each other.
Our Story
To enhance these connections, we need to realize that each of us has a story to tell. These stories bind the community together and allow us to serve each other as part of the ecological connections created by God for humankind. According to Pettit, we need to discover who God intended us to be so we can be anchored in Him and embrace who we are. Since we are unique, each of us offers something distinct to the body of Christ. Our story is the story of God in our lives, how He created us and cared for us, allowing us to grow and develop within a community of believers for His glory (Pettit, 2008, p. 223). All believers who form part of the community of faith need to engage each other through these life stories. Knowing who we are in Christ allows us to expand the kingdom of heaven on earth. It becomes then our task to know our identity in Christ in order to contribute to the spiritual growth and development of our ecological community in order to honor God.
Preaching
According to Pettit, spiritual formation can be described as any ministry extended to the believer in the power of the Holy Spirit so that a person can live, act, and think as Christ himself lives, acts, and thinks (Pettit, 2008, p. 247). The Holy Spirit works to transform our lives so we can be connected to Christ and the body of the church. This transformation happens through the ministry of preaching. This has been the principal instrument used by God, through the Holy Spirit, to effectively transform the lives of those who are exposed to the His Word (Pettit, 2008, p. 247). The transforming truth found in the Scriptures allows us to know who we are in Christ, and provides us with an account of the redemptive work of Christ on our lives which is used by the Holy Spirit to work on transforming our lives in order to be more Christlike (Pettit, 2008).
Community
As we have previously mentioned, no one individual was created by God to live in isolation from others. Christ has redeemed us, we enjoy a relationship with Him, and we have been transformed by the work of the Holy Spirit so that we can be conformed to the image of Christ. Thus, spiritual formation involves all the members of the body of Christ maturing together towards a life in Christ, conformed to His likeness through the power of the Holy Spirit, in accordance to the standards set by the Word of God (Pettit, 2008, p. 269). Once we discover who we are in Christ, we need to understand our place in the community of the faithful in order for us to serve our brethren and Christ with integrity and passion. The ingredients necessary for spiritual formation to proceed in a Christlike manner will ensure that we grow and develop in community with the Trinity and our brethren.
While the necessary ingredients for spiritual formation have been discussed, there is one ingredient that many scholars believe is still missing in spiritual formation. That ingredient is Gods people, the church. While this author has emphasized that the formation of Christian ecologies necessitates work in community, the cultural aspects in the United States for example are more individualistic than group based. Individualism has influenced the way we interpret Scripture for the last one hundred fifty years and continues to do so to this day. One of the biblical texts that has been misinterpreted as a result of the individualistic influences is Ephesians 6:10-17. Here the exegetical interpretation is for each of us to put on the armor of God in an individual manner forgoing the corporate view. The Greek imperatives and pronouns in this particular text are all plural and not singular. For Kitchen, the church as a whole is the correct exegesis of that passage. The entire body of Christ (the church) and not just the individual are clad in the armor of God (Liberty University, 2018).
Even if individuals were not created to live in isolation, humankind became alienated from God and each other by the entry of sin into the world. The fall of man produced alienation from God creating a need for reconciliation with God who provided the means of that reconciliation through Jesus. The result from that reconciliation was the restoration of humankind to the Father. We have seen the effects of sociological alienation between Jews and Gentiles as described in Acts 10:28. Through the work of Christ, a reconciliation between these two groups was achieved in community for the mutual benefit of the participants. The end result was the mutual edification and transformation of the individual as well as the body of Christ, the church (Liberty University, 2018). Today we see how Western culture with its individualistic tendencies has continued to promote isolationism within the community of faith, however, if we practice what has been discussed in the essay, we can be assured that the body of Christ will return to the ecological connections intended by God for humankind.
Part 5
Spiritual Formation Process Outcomes
Throughout the essay we have been discussing the process of spiritual formation. The biblical support necessary for the process has been established as well as the ingredients necessary to promote spiritual growth both in the individual and the community of faith and the calling of the saints to live a dynamic relationship with God and each other. At this point, we need to turn our attention to the expected outcome of the process of spiritual formation, complete and mature Christians. The end goal of the spiritual formation process to develop whole persons who are mature Christians, has roots in the Old Testament. However, the fulfillment of this goal was achieved in the New Testament through Jesus (Liberty University, 2017). Our souls need to achieve full maturity in order for us to be conformed to the image of Christ.
In his epistles Paul provides much of the evidence for the outcome of the process of spiritual formation. The Old Testament was the background for Pauls message and according to Samra, Pauls apostolic mission was to deliver mature believers on the day of Jesus Christ (Samra, 2008, p. 36). For Paul this was the central aspect of his mission, life, and work. He would make sure that his work would bear fruit for the glory of Christ. Paul compared himself to the Jewish emissaries of the Old Testament, both had a mission to bring to Gods people the good news of Gods plan for reconciliation. Paul saw Moses as a model for his apostleship, both in the proclamation of the Gospel and the maturation of the believers through the teaching and discipleship of the believers in Christ (Samra, 2008).
Outcomes in Paul
Several of Pauls epistles contain his thoughts on the outcome of the spiritual formation process, complete maturity in Christ. 1 Thessalonians 2:17-3:13 speak about Pauls prayer and hope that the work that Christ had begun in the believers would increase them to reach full spiritual maturity. 2 Corinthians 10:8-16 speaks about the authority Paul has received from the Lord to build up believers, while in Romans 1:8-15 Paul speaks about visiting the church in Rome to bring a spiritual gift, the Gospel of Jesus Christ. The implication found in these passages is the building and strengthening of the believers in Christ through discipleship (Samra, 2008, p. 37-45).
The community of the faithful is now responsible for the building up of the body of Christ. Paul was specific in his language when talking about the responsibility of the community for building up the body. Even in the physical absence of a pastor like Paul, the community of the faithful is still responsible for building up the believers to complete maturity. For Paul, a mature Christian looks like Christ. In other words, those who have achieved spiritual maturity bear the image of Jesus Christ and behave like Him. Having love for God and each other is one of the marks of the mature Christian.
Maturity
Another mark of maturity in Christians is the wisdom to understand the extent of the Gospel and its correct application to all the situations that happen in our lives (Samra, 2008, p. 57). 1 Corinthians 2:6-3:4 provides a basic but thorough definition of what is means to be mature, A mature believer is a believer whose life conforms to his/her status as an heir of Gods kingdom (Samra, 2008, p. 59). For Paul, Christ is the greatest example of maturity, one that mature believers in Christ must follow. Through the work of Christ, we are made co-heirs of the kingdom of God, we are provided with the example of Christ so we can have the standard of maturity to which we must conform. Our spiritual formation goal is to live by the spirit of God, we must never separate ourselves from God in order to reach our spiritual maturity goal. The process of spiritual formation requires us to walk the path towards righteousness and holiness on a daily basis guided by the Holy Spirit.
The end result of the spiritual formation process can be described in terms of the Greek word , which means perfect or mature (Samra, 2008, p. 62). As p
