Jerry Cook
(from The Monday Morning Church)
Showing posts with label Church. Show all posts
Showing posts with label Church. Show all posts
Wednesday, September 1, 2010
Today's Encouraging Word
You are not just a bad person getting better. You are a new creature in Christ Jesus, and the old things are passing away (see 2 Corinthians 5:17). They’re on their way out, not because are working on them, but because there’s a new life principle working in you…Because you’re new, the old can’t last. The newness is replacing all that is obsolete. A new person is emerging, not because the old one is changing a little bit at a time, but because you are a new person. You are complete in Christ. Colossians 2:10 says, “You have been given fullness in Christ.” You’re fully who he wants you to be. And you’re in the process of becoming who you really are…..What God does is establish your identity and then pull you up into it. You’re in that process – of being pulled up! God deals with you according to your true identity: a new creation in Christ with a new power source, a new position, a new potential, and a new purpose.
Jerry Cook
(from The Monday Morning Church)
Jerry Cook
(from The Monday Morning Church)
Friday, July 16, 2010
Fresh Wineskins: Transformational and Incarnational
L.D. Turner
Many sincere Christians within all denominational groups, as well as those in non-denominational churches, are aware that something significant is missing in their walk with Christ. These Christ-followers have this gnawing and nagging sense that the way in which they have been taught to approach their daily practice of Christianity is in some way lacking. Most of these folks can accurately be described as spiritual seekers – seeking a deeper and more meaningful relationship with Jesus and, at the same time, a clearer sense of ultimate purpose and direction.
Whenever we take the time to truly look at the writings in the Bible in general and in the New Testament in particular, we are confronted with a salient truth: the path of Christianity is intended to be and designed to be a transformational walk of faith. In other words, becoming a Christian should initially change us in some fundamental sense and further, our ongoing path of discipleship should solidify those initial changes and usher in a more profound spiritual transformation.
The dilemma of many Christ-followers as described in the opening paragraph is born out of the fact that, as a whole, this transformational character of the Christian faith appears to have disappeared or, at best, has gone into hiding. The vast majority of Christians, when pressed to engage in honest self-confrontation, will confess that they consistently find themselves asking, “Is this really all there is?”
I am no psychic and I make no claims at having special revelations from God. However, I think I can safely say that this state of affairs in the contemporary church must bring a tear to the eye of Christ. I do believe, however, that change is coming and, in fact, is already here. A few months back I discussed some of these ideas concerning “post-religious” culture on this blog. Since that time, I have become even more convinced that this radical change of the practice of Christianity will congeal and eventually itself come to be the dominant version of Christian community.
These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”
Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.
If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.
As the next ten years unfold, I believe we will see the ministry of small groups of believers, similar to “house churches,” will increasingly dominate the landscape of Christianity. As this process evolves, these small groups may or may not band themselves together into larger bodies of varying association. One possibility is that over time these small groups will unite to form the equivalent of new denominations within the larger context of the Christian faith. Chances are, however, that the great majority of these groups will come to so cherish their independence in purpose and practice that denominational organization will be unthinkable. From a sociological perspective, this process should be interesting.
I am of the belief that Christianity as it has been known and practiced over the last two to three centuries is waning rapidly. New, vital, and dynamic embodiments of the path of Christ are emerging and this trend will continue. I think one important characteristic of the new wineskins that we see taking shape is the emphasis placed on the Divine Laws of the universe and what these laws mean to our walk of faith. Although it may not be totally accurate, it may be possible to say that we are in the early stages of a new Reformation.
The explosive growth of the Christian faith in the southern hemisphere, in China, and in the former Soviet Union is an example that something new is being birthed by God. Further, the rapid growth of the Word of Faith Movement is also an indicator that Christians and non-believers are both seeking a more experiential and practical faith. Granted, the Faith Movement has its problems. However, if one cuts through much of the hoopla and the bells and whistles used by its leaders, the Faith Movement is based on factual divine laws and these laws, when properly applied, do work. I think these trends point to the fact that whatever form the new spirituality takes, it will have a decidedly metaphysical core. In spite of the fears and objections of traditionalists, conservatives, fundamentalists, and most Evangelicals, I am of the firm conviction that this return to the true metaphysics of the gospel is both empowering and overdue.
There are many divergent perspectives on what the major aspects of the universal purpose of this age. These diverse views have components that are in agreement with one another and, at the same time, also have aspects that are in sharp contrast. No matter what view one holds, several things are certain:
• Change is happening on a global scale and it is occurring at a rapidity never seen before.
• This age in which we live presents humankind with tremendous challenges as well as opportunities.
• Boundaries between people, nations, religions, and races are falling.
• Culture is becoming increasingly global in nature.
• The interdependence of all Creation is becoming more apparent.
• Humans are increasingly becoming less religious and more spiritual.
These are but a small sampling of the themes and issues that are taking place around the globe as the first decade of the new century winds to a close. Of particular interest is the last item mentioned: that humans tend to focus less on religion and more on spirituality. The phrase, “I’m spiritual but not religious” has been uttered so frequently that it has now become trite. Still, these words reflect a growing reality in our world. People everywhere are experiencing a deep spiritual hunger and almost universally find that institutional religion will not satisfy that sublime longing.
Religions, by their very nature, will not get the job done. All religions began as an attempt on the part of humans to formalize and standardize the process of raising consciousness to a level adequate to make experiential contact with the Divine Source, no matter how it is defined. All religions began well but have ended poorly. In this age, humankind will of necessity learn to operate in a post-religious context. Formal religions will continue to exist and serve positive purposes, but will not function as a source of spiritual development beyond a certain point. Over the next ten years or so, we will witness the emergence of numerous new wineskins in which the impartation of spiritual teachings will take place. Some of these new wineskins will be highly positive and will serve the unfolding of God’s divine plan. Others will be less than what they should be and, in fact, may do more harm than good. For the individual seeker, discernment is critical.
Whatever forms the new Christianity may take, I believe it must have at least three primary elements which guide its mission and its practice. First, I see this fresh, new faith as being Creative and Progressive. By these terms I mean that the coming Christianity, while holding firmly to the core truths of its tradition, will, at the same time, find new, creative, and relevant ways in which gospel truths might be transmitted. The Body of Christ, especially in these new wine skins, will remain evangelistic but will be so in a distinctively alternative manner. Put simply, the new faith will attract potential converts through its service and its missional activities. By carrying out its Christ-given mandate to be of service, the faith will increasingly attract new members because of what the church does and what it is, not what it says and what it believes.
Secondly, the fresh, vital forms of the faith will be transformative. As stated at the beginning of this article, many sincere Christians have now sensed that something fundamental and live-giving has been missing from the traditional church for decades. The new faith bodies, small in terms of membership but highly focused in terms of purpose, will be disciple making. Spiritual formation and personal change will be the driving force of these groups of believers. Driven by the inner hunger for more of God that has been divinely placed in every heart, the new Christianity will operate under a growing awareness that God is here, he is there, and he is everywhere. Animated by that truth, the new faith understands that no one need go hungry for God. Instead, disciplines will be taught that assist individuals to become more intimate with God and generally more satisfied in their walk of faith.
Third, the new faith will be incarnational. This simply means that these small groups of consecrated believers will take seriously the Christian call to service – the privilege and the responsibility of being Christ’s hands, feet, and heart here on earth. Put simply, the new faith will have a proactive heart of service and compassion. Given the Lord these groups follow, there could be no other choice. Michael Frost, in his great book Exiles, gives a cogent description of what a serious commitment to incarnational Christianity might look like:
If we take seriously the call to follow Jesus into exile, we will find ourselves developing closer proximity with our neighborhood. It’s simply unavoidable. It will involve divesting ourselves of much of the baggage that traditional churches have loaded on us. It will mean wriggling free of the demands that churches have insisted we fulfill. It will mean practicing the presence of Jesus in our inner life as well as through our outward actions. By living expansive lives of justice, kindness, hospitality, and generosity, we model the life of Jesus to those who would never attend a church service or read the New Testament. And, of course, we would do this without recourse to large buildings, well-funded programs, and other expressions of institutionalism. We will, like Jesus, go naked and empty handed to others, with no motive other than to show grace and practice mercy….sooner or later someone is going to ask us why we live the way we do. And at that point, exiles must be prepared to name the name of Jesus in contexts where his name might never be heard.
Taken as a whole, this trio of vital elements will give the new Christianity a solid foundation upon which to operate as the 21st Century unfolds. This fresh approach to the faith should continue to evolve as we, as the Body of Christ, encounter our changing culture in a proactive manner. Being proactive is essential, I think. For too long the Church has been reactive. This is not longer an option. Given the nature and the shifting realties of the rapidly changing world in which we find ourselves, we must proactively anticipate trends before they manifest and thereby be ready to offer the faith to our culture in ways that are consistently relevant.
Christ told us to go into all the nations and make disciples. Further, he showed us by the example of washing his disciples’ feet that we are called to nothing less than the ministry of the towel. We are not leaders, gurus, or swamis. Instead, we are servants. This, my friend, is the incarnational aspect of the disciple making church. In addition, we are now ready to put these realities into new wineskins and get on with the business at hand: helping establish the kingdom on earth.
© L.D. Turner 2010/All Rights Reserved
Many sincere Christians within all denominational groups, as well as those in non-denominational churches, are aware that something significant is missing in their walk with Christ. These Christ-followers have this gnawing and nagging sense that the way in which they have been taught to approach their daily practice of Christianity is in some way lacking. Most of these folks can accurately be described as spiritual seekers – seeking a deeper and more meaningful relationship with Jesus and, at the same time, a clearer sense of ultimate purpose and direction.
Whenever we take the time to truly look at the writings in the Bible in general and in the New Testament in particular, we are confronted with a salient truth: the path of Christianity is intended to be and designed to be a transformational walk of faith. In other words, becoming a Christian should initially change us in some fundamental sense and further, our ongoing path of discipleship should solidify those initial changes and usher in a more profound spiritual transformation.
The dilemma of many Christ-followers as described in the opening paragraph is born out of the fact that, as a whole, this transformational character of the Christian faith appears to have disappeared or, at best, has gone into hiding. The vast majority of Christians, when pressed to engage in honest self-confrontation, will confess that they consistently find themselves asking, “Is this really all there is?”
I am no psychic and I make no claims at having special revelations from God. However, I think I can safely say that this state of affairs in the contemporary church must bring a tear to the eye of Christ. I do believe, however, that change is coming and, in fact, is already here. A few months back I discussed some of these ideas concerning “post-religious” culture on this blog. Since that time, I have become even more convinced that this radical change of the practice of Christianity will congeal and eventually itself come to be the dominant version of Christian community.
These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”
Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.
If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.
As the next ten years unfold, I believe we will see the ministry of small groups of believers, similar to “house churches,” will increasingly dominate the landscape of Christianity. As this process evolves, these small groups may or may not band themselves together into larger bodies of varying association. One possibility is that over time these small groups will unite to form the equivalent of new denominations within the larger context of the Christian faith. Chances are, however, that the great majority of these groups will come to so cherish their independence in purpose and practice that denominational organization will be unthinkable. From a sociological perspective, this process should be interesting.
I am of the belief that Christianity as it has been known and practiced over the last two to three centuries is waning rapidly. New, vital, and dynamic embodiments of the path of Christ are emerging and this trend will continue. I think one important characteristic of the new wineskins that we see taking shape is the emphasis placed on the Divine Laws of the universe and what these laws mean to our walk of faith. Although it may not be totally accurate, it may be possible to say that we are in the early stages of a new Reformation.
The explosive growth of the Christian faith in the southern hemisphere, in China, and in the former Soviet Union is an example that something new is being birthed by God. Further, the rapid growth of the Word of Faith Movement is also an indicator that Christians and non-believers are both seeking a more experiential and practical faith. Granted, the Faith Movement has its problems. However, if one cuts through much of the hoopla and the bells and whistles used by its leaders, the Faith Movement is based on factual divine laws and these laws, when properly applied, do work. I think these trends point to the fact that whatever form the new spirituality takes, it will have a decidedly metaphysical core. In spite of the fears and objections of traditionalists, conservatives, fundamentalists, and most Evangelicals, I am of the firm conviction that this return to the true metaphysics of the gospel is both empowering and overdue.
There are many divergent perspectives on what the major aspects of the universal purpose of this age. These diverse views have components that are in agreement with one another and, at the same time, also have aspects that are in sharp contrast. No matter what view one holds, several things are certain:
• Change is happening on a global scale and it is occurring at a rapidity never seen before.
• This age in which we live presents humankind with tremendous challenges as well as opportunities.
• Boundaries between people, nations, religions, and races are falling.
• Culture is becoming increasingly global in nature.
• The interdependence of all Creation is becoming more apparent.
• Humans are increasingly becoming less religious and more spiritual.
These are but a small sampling of the themes and issues that are taking place around the globe as the first decade of the new century winds to a close. Of particular interest is the last item mentioned: that humans tend to focus less on religion and more on spirituality. The phrase, “I’m spiritual but not religious” has been uttered so frequently that it has now become trite. Still, these words reflect a growing reality in our world. People everywhere are experiencing a deep spiritual hunger and almost universally find that institutional religion will not satisfy that sublime longing.
Religions, by their very nature, will not get the job done. All religions began as an attempt on the part of humans to formalize and standardize the process of raising consciousness to a level adequate to make experiential contact with the Divine Source, no matter how it is defined. All religions began well but have ended poorly. In this age, humankind will of necessity learn to operate in a post-religious context. Formal religions will continue to exist and serve positive purposes, but will not function as a source of spiritual development beyond a certain point. Over the next ten years or so, we will witness the emergence of numerous new wineskins in which the impartation of spiritual teachings will take place. Some of these new wineskins will be highly positive and will serve the unfolding of God’s divine plan. Others will be less than what they should be and, in fact, may do more harm than good. For the individual seeker, discernment is critical.
Whatever forms the new Christianity may take, I believe it must have at least three primary elements which guide its mission and its practice. First, I see this fresh, new faith as being Creative and Progressive. By these terms I mean that the coming Christianity, while holding firmly to the core truths of its tradition, will, at the same time, find new, creative, and relevant ways in which gospel truths might be transmitted. The Body of Christ, especially in these new wine skins, will remain evangelistic but will be so in a distinctively alternative manner. Put simply, the new faith will attract potential converts through its service and its missional activities. By carrying out its Christ-given mandate to be of service, the faith will increasingly attract new members because of what the church does and what it is, not what it says and what it believes.
Secondly, the fresh, vital forms of the faith will be transformative. As stated at the beginning of this article, many sincere Christians have now sensed that something fundamental and live-giving has been missing from the traditional church for decades. The new faith bodies, small in terms of membership but highly focused in terms of purpose, will be disciple making. Spiritual formation and personal change will be the driving force of these groups of believers. Driven by the inner hunger for more of God that has been divinely placed in every heart, the new Christianity will operate under a growing awareness that God is here, he is there, and he is everywhere. Animated by that truth, the new faith understands that no one need go hungry for God. Instead, disciplines will be taught that assist individuals to become more intimate with God and generally more satisfied in their walk of faith.
Third, the new faith will be incarnational. This simply means that these small groups of consecrated believers will take seriously the Christian call to service – the privilege and the responsibility of being Christ’s hands, feet, and heart here on earth. Put simply, the new faith will have a proactive heart of service and compassion. Given the Lord these groups follow, there could be no other choice. Michael Frost, in his great book Exiles, gives a cogent description of what a serious commitment to incarnational Christianity might look like:
If we take seriously the call to follow Jesus into exile, we will find ourselves developing closer proximity with our neighborhood. It’s simply unavoidable. It will involve divesting ourselves of much of the baggage that traditional churches have loaded on us. It will mean wriggling free of the demands that churches have insisted we fulfill. It will mean practicing the presence of Jesus in our inner life as well as through our outward actions. By living expansive lives of justice, kindness, hospitality, and generosity, we model the life of Jesus to those who would never attend a church service or read the New Testament. And, of course, we would do this without recourse to large buildings, well-funded programs, and other expressions of institutionalism. We will, like Jesus, go naked and empty handed to others, with no motive other than to show grace and practice mercy….sooner or later someone is going to ask us why we live the way we do. And at that point, exiles must be prepared to name the name of Jesus in contexts where his name might never be heard.
Taken as a whole, this trio of vital elements will give the new Christianity a solid foundation upon which to operate as the 21st Century unfolds. This fresh approach to the faith should continue to evolve as we, as the Body of Christ, encounter our changing culture in a proactive manner. Being proactive is essential, I think. For too long the Church has been reactive. This is not longer an option. Given the nature and the shifting realties of the rapidly changing world in which we find ourselves, we must proactively anticipate trends before they manifest and thereby be ready to offer the faith to our culture in ways that are consistently relevant.
Christ told us to go into all the nations and make disciples. Further, he showed us by the example of washing his disciples’ feet that we are called to nothing less than the ministry of the towel. We are not leaders, gurus, or swamis. Instead, we are servants. This, my friend, is the incarnational aspect of the disciple making church. In addition, we are now ready to put these realities into new wineskins and get on with the business at hand: helping establish the kingdom on earth.
© L.D. Turner 2010/All Rights Reserved
Sunday, November 16, 2008
The Eight Mirrors of Optimal Living
L. Dwight Turner
After many years conducting workshops, seminars, and teaching classes on spiritual formation and spiritual disciplines, I have witnessed one central fact emerge with a consistent regularity: those seeking to make progress on the continuum of spiritual formation need at least a rudimentary map to help facilitate the journey.
Although no single method of explaining the process of our growth into Christ-like character is flawless and complete, having a basic framework with which a spiritual aspirant might deepen his or her understanding of the journey of spiritual development is essential. Such maps of the journey provide a matrix through which a seeker might filter various experiences as well as discern what practices and disciplines might be best suited for each step along the way. Many such maps and methodologies exist, both ancient and modern, and anyone who is committed to deepening his or her walk of faith can readily find something with which they might commence the journey.
At LifeBrook we have developed a basic map of the journey of spiritual formation which is the result of our experience working with individuals and groups of sincere Christians, augmented by in depth study and research in the field of spiritual formation. We call this innovative approach The Eight Mirrors of Optimal Living and we have seen that this approach provides a way to make the journey of spiritual formation a positive and understandable process. The development and fine-tuning of the Eight Mirrors has been a beneficial learning experience for us at LifeBrook and is in keeping with our mission: to provide materials and programs to assist individuals and organizations to become the optimal version of themselves for the glory of God and the benefit of others.
Before giving a brief introduction to the Eight Mirrors of Optimal Living, a few comments about the terminology we employ is important. First, we call each component of the process a “mirror” rather than a step, or stage, or some other similar term. The reason for doing this is two-fold: the Eight Mirrors are not stages, or steps. Instead, each of the eight components balances the others. They are all part of an integrated, interconnected system that is more like a spiral than a ladder. Secondly, we use the term mirrors because each component of the system reflects all other components. The basic premise here is that no part of the program stands alone. In each component, the spiritual traveler can see the reflections of the other seven. This will be more apparent as the individual mirrors are discussed.
With that said, let me introduce you to the Eight Mirrors of Optimal Living. Keep in mind: no mirror stands alone and each mirror contains the reflection of the other seven. The Eight Mirrors are:
Mirror of Consecration
We begin by making a firm, serious commitment to allow the Holy Spirit to guide and empower us to move forward in a program of disciplined spiritual development.
Mirror of Connection
We engage in consistent practice of specific spiritual disciplines, especially prayer, meditation, and contemplation in order to connect with and deepen our daily contact with God.
Mirror of Comprehension
We undertake a systematic process of study of both Scripture and relevant materials that will facilitate a deepening of our understanding of God’s redemptive plan of restoration on earth and the establishment of his kingdom. Further, we engage in study and practice that will allow us to come to a full comprehension of our reborn identity “in Christ,” how we go about appropriating our identity as “new creations,” and what laws God has provided for the renewing our minds.
Mirror of Conscious Cognition
Based on knowledge and awareness of the necessity of renewing our minds, we apply specific principles and biblical laws designed to facilitate a change in our thinking (cognition) and thus a change in our behavior. Through a process we call “conscious cognition” we learn to think more positively, tear down strongholds, and take every thought captive for Christ.
Mirror of Character
We continue the process of disciplined growth into “Christ-character,” which is the only legitimate goal of spiritual formation. Based on an understanding that, through Christ, God has already provided all that we need to live godly lives and, further, that we have already been blessed in the heavenly realms, we continue to allow the Holy Spirit to show us how we may facilitate the process of bringing those blessings of a godly life (Christ-character) down from the spiritual realm and into concrete manifestation in our daily lives.
Mirror of Community
We deepen our awareness of the importance of Christian community and our understanding of the reality that the path of faith was never intended to be traversed in isolation. We study the role of spiritual gifting by the Holy Spirit, discern and clarify our gifts, and develop a specific strategy for utilizing our gifts for the edification of the Body of Christ. We also come to realize that, as humans, we are part of a global family and also part of an interconnected whole. Through ongoing study and spiritual practice, our goal in this mirror is to deepen our experiential awareness of the fact that when one part of this interconnected whole suffers, all suffer at some level. Further, we also understand that when one part is blessed, all are blessed. One of the primary goals in the Mirror of Community is to develop a vital, personal sense of compassion for our hurting world and become profoundly motivated to incarnate the heart of Christ in areas of need, locally, nationally, and globally.
Mirror of Contribution
As Christians, believers in and followers of Christ, our mandate is to continue his incarnation on earth in general and to work toward establishing his kingdom in particular. The example given to us by Jesus, by washing his disciples’ feet and in many other ways, makes it abundantly clear that the Christians’ call is foremost a call to service. By becoming sensitive to the voice of the Holy Spirit, we discover an area of need, pick up our towel and get to work. We acknowledge that in today’s world, perhaps the most effective form of outreach and evangelism is through genuine acts of Christian kindness, borne from a love of God and a heart of compassion.
Mirror of Celebration
Growing in Christ-character, we come to a living, joyful awareness that the Christian life is, indeed, the best of all possible worlds. We comprehend on every level that Jesus spoke a core truth when he told us that it is by losing our lives that we gain them. We celebrate our blessings as Christ-followers in worship, enjoyment of the created order, our own creativity, and especially in a personal sense of fulfillment. Our worldview is characterized by a realistic optimism, based on God’s incredible promises, his integrity, and his faithfulness. We seek at every opportunity to share that joy with others
As mentioned earlier, our mission at LifeBrook International is to provide programs and materials that enable individuals and organizations to manifest the optimal version of who and what they are. For the Christian, this means understanding, accepting and appropriating a new identity in Christ.
In its most fundamental sense, the process of fully appropriating your new identity in Christ is the greatest gift you can give to the world. Operating under you old identity, you were spiritually dead, cut off from the source of your true life. You were under the control of your lower nature, what Paul referred to as “the flesh.” Furthermore, you were held under the sway of both the world and the enemy. Living under these burdensome limitations, there was no way you could possibly approach the dynamic creativity and productivity of your God-given potential. Now, however, by taking possession of who and what you are “in Christ,” you can discover your divine potential, find your spiritual calling, develop you personal vision, and grow into the best version of yourself.
In Christ, you are reborn – you are spiritually alive and capable of making your own unique contribution to the world. Here at LifeBrook, our experience has convinced us that the Eight Mirrors of Optimal Living provide a positive and affirmative map of the journey toward completion “in Christ.” Empowered, directed, and assisted in every way by the Holy Spirit, the Eight Mirrors provide a valuable and effective matrix through which you can understand the dynamics of your faith formation and move forward with optimism, hope, and confidence toward becoming the optimal version of yourself. When you become the best version of yourself, when you walk in your glory, you are in reality a gift from God to a hurting world.
© L.D. Turner 2008/All Rights Reserved
After many years conducting workshops, seminars, and teaching classes on spiritual formation and spiritual disciplines, I have witnessed one central fact emerge with a consistent regularity: those seeking to make progress on the continuum of spiritual formation need at least a rudimentary map to help facilitate the journey.
Although no single method of explaining the process of our growth into Christ-like character is flawless and complete, having a basic framework with which a spiritual aspirant might deepen his or her understanding of the journey of spiritual development is essential. Such maps of the journey provide a matrix through which a seeker might filter various experiences as well as discern what practices and disciplines might be best suited for each step along the way. Many such maps and methodologies exist, both ancient and modern, and anyone who is committed to deepening his or her walk of faith can readily find something with which they might commence the journey.
At LifeBrook we have developed a basic map of the journey of spiritual formation which is the result of our experience working with individuals and groups of sincere Christians, augmented by in depth study and research in the field of spiritual formation. We call this innovative approach The Eight Mirrors of Optimal Living and we have seen that this approach provides a way to make the journey of spiritual formation a positive and understandable process. The development and fine-tuning of the Eight Mirrors has been a beneficial learning experience for us at LifeBrook and is in keeping with our mission: to provide materials and programs to assist individuals and organizations to become the optimal version of themselves for the glory of God and the benefit of others.
Before giving a brief introduction to the Eight Mirrors of Optimal Living, a few comments about the terminology we employ is important. First, we call each component of the process a “mirror” rather than a step, or stage, or some other similar term. The reason for doing this is two-fold: the Eight Mirrors are not stages, or steps. Instead, each of the eight components balances the others. They are all part of an integrated, interconnected system that is more like a spiral than a ladder. Secondly, we use the term mirrors because each component of the system reflects all other components. The basic premise here is that no part of the program stands alone. In each component, the spiritual traveler can see the reflections of the other seven. This will be more apparent as the individual mirrors are discussed.
With that said, let me introduce you to the Eight Mirrors of Optimal Living. Keep in mind: no mirror stands alone and each mirror contains the reflection of the other seven. The Eight Mirrors are:
Mirror of Consecration
We begin by making a firm, serious commitment to allow the Holy Spirit to guide and empower us to move forward in a program of disciplined spiritual development.
Mirror of Connection
We engage in consistent practice of specific spiritual disciplines, especially prayer, meditation, and contemplation in order to connect with and deepen our daily contact with God.
Mirror of Comprehension
We undertake a systematic process of study of both Scripture and relevant materials that will facilitate a deepening of our understanding of God’s redemptive plan of restoration on earth and the establishment of his kingdom. Further, we engage in study and practice that will allow us to come to a full comprehension of our reborn identity “in Christ,” how we go about appropriating our identity as “new creations,” and what laws God has provided for the renewing our minds.
Mirror of Conscious Cognition
Based on knowledge and awareness of the necessity of renewing our minds, we apply specific principles and biblical laws designed to facilitate a change in our thinking (cognition) and thus a change in our behavior. Through a process we call “conscious cognition” we learn to think more positively, tear down strongholds, and take every thought captive for Christ.
Mirror of Character
We continue the process of disciplined growth into “Christ-character,” which is the only legitimate goal of spiritual formation. Based on an understanding that, through Christ, God has already provided all that we need to live godly lives and, further, that we have already been blessed in the heavenly realms, we continue to allow the Holy Spirit to show us how we may facilitate the process of bringing those blessings of a godly life (Christ-character) down from the spiritual realm and into concrete manifestation in our daily lives.
Mirror of Community
We deepen our awareness of the importance of Christian community and our understanding of the reality that the path of faith was never intended to be traversed in isolation. We study the role of spiritual gifting by the Holy Spirit, discern and clarify our gifts, and develop a specific strategy for utilizing our gifts for the edification of the Body of Christ. We also come to realize that, as humans, we are part of a global family and also part of an interconnected whole. Through ongoing study and spiritual practice, our goal in this mirror is to deepen our experiential awareness of the fact that when one part of this interconnected whole suffers, all suffer at some level. Further, we also understand that when one part is blessed, all are blessed. One of the primary goals in the Mirror of Community is to develop a vital, personal sense of compassion for our hurting world and become profoundly motivated to incarnate the heart of Christ in areas of need, locally, nationally, and globally.
Mirror of Contribution
As Christians, believers in and followers of Christ, our mandate is to continue his incarnation on earth in general and to work toward establishing his kingdom in particular. The example given to us by Jesus, by washing his disciples’ feet and in many other ways, makes it abundantly clear that the Christians’ call is foremost a call to service. By becoming sensitive to the voice of the Holy Spirit, we discover an area of need, pick up our towel and get to work. We acknowledge that in today’s world, perhaps the most effective form of outreach and evangelism is through genuine acts of Christian kindness, borne from a love of God and a heart of compassion.
Mirror of Celebration
Growing in Christ-character, we come to a living, joyful awareness that the Christian life is, indeed, the best of all possible worlds. We comprehend on every level that Jesus spoke a core truth when he told us that it is by losing our lives that we gain them. We celebrate our blessings as Christ-followers in worship, enjoyment of the created order, our own creativity, and especially in a personal sense of fulfillment. Our worldview is characterized by a realistic optimism, based on God’s incredible promises, his integrity, and his faithfulness. We seek at every opportunity to share that joy with others
As mentioned earlier, our mission at LifeBrook International is to provide programs and materials that enable individuals and organizations to manifest the optimal version of who and what they are. For the Christian, this means understanding, accepting and appropriating a new identity in Christ.
In its most fundamental sense, the process of fully appropriating your new identity in Christ is the greatest gift you can give to the world. Operating under you old identity, you were spiritually dead, cut off from the source of your true life. You were under the control of your lower nature, what Paul referred to as “the flesh.” Furthermore, you were held under the sway of both the world and the enemy. Living under these burdensome limitations, there was no way you could possibly approach the dynamic creativity and productivity of your God-given potential. Now, however, by taking possession of who and what you are “in Christ,” you can discover your divine potential, find your spiritual calling, develop you personal vision, and grow into the best version of yourself.
In Christ, you are reborn – you are spiritually alive and capable of making your own unique contribution to the world. Here at LifeBrook, our experience has convinced us that the Eight Mirrors of Optimal Living provide a positive and affirmative map of the journey toward completion “in Christ.” Empowered, directed, and assisted in every way by the Holy Spirit, the Eight Mirrors provide a valuable and effective matrix through which you can understand the dynamics of your faith formation and move forward with optimism, hope, and confidence toward becoming the optimal version of yourself. When you become the best version of yourself, when you walk in your glory, you are in reality a gift from God to a hurting world.
© L.D. Turner 2008/All Rights Reserved
Wednesday, October 8, 2008
Biblical Worldview: Myth or Reality?
L. Dwight Turner
Over the last year I have been conducting an informal survey of area pastors, asking a few basic questions regarding whether or not the clergymen believe that the majority of their congregants possess a biblical worldview. The church leaders in question represented a cross-section of denominations here in the Bible Belt. Theologically, these pastors were a mixed bag, ranging from a pair of deeply conservative Church of Christ pastors to a female priest in the Episcopal Church, who described herself as a "Buddho-Episco-Pagan.
The reasons for conducting this informal research was to see if I could get a handle on the relative importance given by area churches to worldview development and whether or not the pastors of these churches felt they were successful. An underlying motivation for the survey centers on the fact that I believe having a solid, biblical worldview is imperative to fostering an effective walk of faith for individual Christians and for the Church to fulfill its mission in the world.
Worldview development is an area that is often overlooked in our churches today. In the more conservative denominations, pastors assume because sermons and church teachings are typically Bible-based, their congregants somehow absorb a biblical worldview by osmosis.
In the traditionally moderate and liberal churches, the problem is different. Although these churches base their services on a passage from scripture, by the time the worship service is completed, the biblical teaching has been long-forgotten, if it was noticed in the first place. The majority of liberal churches, as well as a significant number of moderate, mainline denominations, down play the Bible and fear being viewed as antiquated by the contemporary spiritual seeker. The important factor to note, however, is both conservative and liberal churches seem to have failed in educating their congregants in the fundamentals of worldview development.
One Baptist pastor I interviewed told me that he didn't have to worry about his congregants having a biblical worldview because he "pounded it into their heads twice on Sunday and every Wednesday night." A friend of mine has been a member of this particular Baptist Church for 14 years and, in fact, is a deacon. In my frequent spiritual discussions with my buddy I can safely say that his worldview is far from biblical. Further, he told me that for years he plugs in his CD player when the preacher begins his sermons. When I asked him why he did this he openly replied:
"Personally, I'd rather listen to Steppenwolf that be yelled at for forty-five minutes."
At the other end of the spectrum, the Buddho-Episco-Pagan priest told me that she used the formal Episcopalian Lectionary when designing the content for the Sunday Bulletin, but rarely gave sermons related the scriptures for that day.
"I find that sort of narrow, rigid focus kind of like being in jail," she stated. "I print it because I have to. Personally, I think it is cool if my congregation knows about the Bible, but I don't think it is an appropriate guide for living in this day and time."
Why is a biblical worldview so important? Let's begin with the reality that, whether we are aware of it or not, we all possess a worldview. For most of us, our worldview was formed from an amalgam of sources, parents, teachers, friends, religious leaders, the media, and so on.
Unfortunately, for most of us, our worldview remains an unconscious commodity. Few of us have consciously taken the time to sit down and take a deep look at what we really believe and hold to be true. This is unfortunate because our worldview is the matrix through which we interpret events and experiences, and further, determines how we respond to those events and experiences.
If you are a person that rejects the Bible, then having a biblical worldview is moot. However, if you identify yourself as a Christian, possessing a worldview based on biblical principles is a highly significant matter. It doesn't matter if you are a believer that holds the Bible to be the infallible, inerrant Word of God, or if you have a softer view, seeing the Bible as a human product, but authoritative for Christians. Either way, the Bible should be the foundation of how you see and respond to the world.
Christian researcher George Barna, in his book Think Like Jesus, defines what constitutes a biblical worldview and speaks to its importance:
A biblical worldview is a means of experiencing, interpreting, and responding to reality in light of biblical perspective. This life lens provides a personal understanding of every idea, opportunity, and experience based on identification and application of relevant biblical principals so that every choice we make may be consistent with God's principals and commands.
We live in a fast-paced, complex world which is filled with pressure and characterized by rapidly changing values. Although many people deny the fact, our culture has to a large extent lost its moral compass. Considering these factors, Barna's words ring loudly with urgency, especially for those of us who call ourselves followers of Jesus. It is critical that we recognize, both individually and congregationally, the practical importance of developing and maintaining a biblical worldview. Of even more critical significance is our need to base our everyday choices and actions on that internal compass.
It is incumbent upon the Church to understand the necessity of incorporating discipleship programs focused on worldview development. Without these innovative programs many Christ-followers may continue the recent trend, borne out by Barna's research, of incorporating the views of the dominant culture and becoming indistinguishable from the non-Christian population.
As the Body of Christ moves forward in the new century, it is increasingly imperative that the Church redouble its discipleship efforts, inaugurating educational efforts to foster a worldview based on biblical principles in all of us who call ourselves Christian. Without a biblical worldview, the Church universal cannot carry out its mission to bring the kingdom of God out of the spiritual realm and set its foundation securely on the earth.
© L.D. Turner 2008/All Rights Reserved
Over the last year I have been conducting an informal survey of area pastors, asking a few basic questions regarding whether or not the clergymen believe that the majority of their congregants possess a biblical worldview. The church leaders in question represented a cross-section of denominations here in the Bible Belt. Theologically, these pastors were a mixed bag, ranging from a pair of deeply conservative Church of Christ pastors to a female priest in the Episcopal Church, who described herself as a "Buddho-Episco-Pagan.
The reasons for conducting this informal research was to see if I could get a handle on the relative importance given by area churches to worldview development and whether or not the pastors of these churches felt they were successful. An underlying motivation for the survey centers on the fact that I believe having a solid, biblical worldview is imperative to fostering an effective walk of faith for individual Christians and for the Church to fulfill its mission in the world.
Worldview development is an area that is often overlooked in our churches today. In the more conservative denominations, pastors assume because sermons and church teachings are typically Bible-based, their congregants somehow absorb a biblical worldview by osmosis.
In the traditionally moderate and liberal churches, the problem is different. Although these churches base their services on a passage from scripture, by the time the worship service is completed, the biblical teaching has been long-forgotten, if it was noticed in the first place. The majority of liberal churches, as well as a significant number of moderate, mainline denominations, down play the Bible and fear being viewed as antiquated by the contemporary spiritual seeker. The important factor to note, however, is both conservative and liberal churches seem to have failed in educating their congregants in the fundamentals of worldview development.
One Baptist pastor I interviewed told me that he didn't have to worry about his congregants having a biblical worldview because he "pounded it into their heads twice on Sunday and every Wednesday night." A friend of mine has been a member of this particular Baptist Church for 14 years and, in fact, is a deacon. In my frequent spiritual discussions with my buddy I can safely say that his worldview is far from biblical. Further, he told me that for years he plugs in his CD player when the preacher begins his sermons. When I asked him why he did this he openly replied:
"Personally, I'd rather listen to Steppenwolf that be yelled at for forty-five minutes."
At the other end of the spectrum, the Buddho-Episco-Pagan priest told me that she used the formal Episcopalian Lectionary when designing the content for the Sunday Bulletin, but rarely gave sermons related the scriptures for that day.
"I find that sort of narrow, rigid focus kind of like being in jail," she stated. "I print it because I have to. Personally, I think it is cool if my congregation knows about the Bible, but I don't think it is an appropriate guide for living in this day and time."
Why is a biblical worldview so important? Let's begin with the reality that, whether we are aware of it or not, we all possess a worldview. For most of us, our worldview was formed from an amalgam of sources, parents, teachers, friends, religious leaders, the media, and so on.
Unfortunately, for most of us, our worldview remains an unconscious commodity. Few of us have consciously taken the time to sit down and take a deep look at what we really believe and hold to be true. This is unfortunate because our worldview is the matrix through which we interpret events and experiences, and further, determines how we respond to those events and experiences.
If you are a person that rejects the Bible, then having a biblical worldview is moot. However, if you identify yourself as a Christian, possessing a worldview based on biblical principles is a highly significant matter. It doesn't matter if you are a believer that holds the Bible to be the infallible, inerrant Word of God, or if you have a softer view, seeing the Bible as a human product, but authoritative for Christians. Either way, the Bible should be the foundation of how you see and respond to the world.
Christian researcher George Barna, in his book Think Like Jesus, defines what constitutes a biblical worldview and speaks to its importance:
A biblical worldview is a means of experiencing, interpreting, and responding to reality in light of biblical perspective. This life lens provides a personal understanding of every idea, opportunity, and experience based on identification and application of relevant biblical principals so that every choice we make may be consistent with God's principals and commands.
We live in a fast-paced, complex world which is filled with pressure and characterized by rapidly changing values. Although many people deny the fact, our culture has to a large extent lost its moral compass. Considering these factors, Barna's words ring loudly with urgency, especially for those of us who call ourselves followers of Jesus. It is critical that we recognize, both individually and congregationally, the practical importance of developing and maintaining a biblical worldview. Of even more critical significance is our need to base our everyday choices and actions on that internal compass.
It is incumbent upon the Church to understand the necessity of incorporating discipleship programs focused on worldview development. Without these innovative programs many Christ-followers may continue the recent trend, borne out by Barna's research, of incorporating the views of the dominant culture and becoming indistinguishable from the non-Christian population.
As the Body of Christ moves forward in the new century, it is increasingly imperative that the Church redouble its discipleship efforts, inaugurating educational efforts to foster a worldview based on biblical principles in all of us who call ourselves Christian. Without a biblical worldview, the Church universal cannot carry out its mission to bring the kingdom of God out of the spiritual realm and set its foundation securely on the earth.
© L.D. Turner 2008/All Rights Reserved
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