Equipping Your Church in a
Spiritual Age: A workbook for local churches.
Steve Hollinghurst, Yvonne
Richmond and Roger Whitehead, with Janice Price, Tina Adams (Eds)
London: Group for
Evangelisation, 2005
Website of the Group for Evangelisation: www.gfe.org.uk
Website supplementing the information in the workbook: www.churchinaspiritualage.org.uk
For evangelistic contact cards: www.christianity.org.uk
For cartoons: http://www.cxmedia.com/
Preface
“...what was once marginal and ‘alternative’ is now mainstream and
popular. Even in the smallest communities, psychic fairs flourish, while things
as various as toiletries, holidays, food and education are marketed on the
basis of the ‘spiritual’ value they can add to our lives.”
Introduction
“God’s purpose is to gather people into Jesus Christ to demonstrate to
the world what his Kingdom is like. The centre of the Church is, therefore,
Jesus Christ. What is not so clear is where the edge is. Jesus himself seemed
constantly to extend that edge - in talking to women, to hated tax collectors
and even to leaders of the occupying forces. In an age when sickness was
regarded as satan’s stronghold, Jesus touched lepers, gave sight to the blind
and healed the inform, thereby making himself ritually unclean, scorned by the
religious authorities and shunned by respectable people.
We need constantly to return to the indistinct edge, particularly in our
generation when many are searching and looking for spiritual help but seldom in
the churches. [...] The indistinct edge is always where ‘other people’ are; and
it may be strange or uncomfortable territory.”
Table of Contents
“Chapters 1 & 2 are about listening: dealing with how readers
might listen and begin to understand the spirituality of their neighbours,
friends and colleagues.
Chapters 3 to 9 help the church to discern what God is saying to
them by discussing different areas of evangelistic engagement with contemporary
spirituality and by providing illustrations of what is already being done.
Chapter 10 is about acting: translating the study and prayer into
agreed and attainable action.
Chapter 1: Emerging Spiritual
Age
This chapter looks at the emergence in our society of spirituality which
is unrelated to organised religion.
“What is right and what is wrong, what is real and what is true, is
determined less now by reason and more by experience and intuition. The result
is that individuals (an increasing number of whom have had little or no contact
with institutional religions) are experimenting with and exploring the vast
array of religious beliefs and practices around. All sorts of weird and
apparently wonderful things are, therefore, gaining acceptability and being
explored, from meditation, martial arts and yoga, to fortune telling,
hypnotherapy and ouija.”
“Engaging our senses has become important, with television advertisements
and music videos communicating by creating moods or impressions through rapid,
multi-layered sequences of images. Learning is therefore becoming increasingly
multi-sensory - with scanning, sound-bites and interactive involvement
replacing monologues of linear thought. Symbolism, always an expression of
spiritual awareness or consciousness, has lost none of its potency and is a
clear reminder that human being s are constantly searching for meaning and
connection to a realm which exists beyond every day experience.”
“While clearly some people are active religious seekers, the majority
could hardly be described in that way. Most are merely influenced by a culture
of interest and curiosity, which leaves them open to faith and spirituality.
However, even those who appear outwardly indifferent seem more receptive to
talking about spiritual things. To some, being ‘religious’ is actually viewed
as negative, as the label suggests being old-fashioned, conservative,
judgemental and moralistic. Many people are therefore happier labelling
themselves ‘spiritual’ rather than religious, because a ‘spiritual’ person is
seen as some kind of wise, charismatic ‘guru’ who freely dispenses spiritual
knowledge without making any demands upon people.”
“It is important to realize that success in doing what is proposed in
this workbook may not be measured by an increased attendance at church services
as they currently are, though the church should continue to be a centre for the
exploration of relevant forms of spiritual engagement. We wil be successful
when we have conversations in which life and spirituality are explored through
the building up of genuine whether inside or outside church.”
Chapter 2: Listening to the
World
Christians have a habit of speaking first and listening later. This is
often because of the importance for them of their own faith.
“Christians are not always good listeners. This is partly because we
have a good story to tell, and sometimes because we do not think the person we
are talking to has anything worth saying to us on matters of religion and
faith.”
“A meaningful discussion with those who hold different beliefs is a
process in which we will be changed: it is not that we will be persuaded by
their views and join them, or that we will be perverted by what they say. But
there is no point in talking unless we are open enough to learn from others in
the same way that we hope they will learn from us.”
“This does not mean that everything we are told is edifying or relevant
to us. We need to exercise discernment to know whether their experiences are of
God. We shall probably be surprised though, at how much God is at work in the
world. Then our task (with which we hope this workbook will help) is to
encourage people to treat their spiritual experiences seriously, to explore
their meaning further, and to point them towards or help them to discover
Jesus.”
The key issues that came out of depth interviews with 60 people in the
Anglican Diocese of Coventry, were:
·
Destiny: What happens after we die? Where, if anywhere
are we going?
The answers ranged
from ‘nothing’ to some existence after death, mostly a vague, spiritual,
peaceful, non judgmental afterlife in which one was reunited with friends and
loved ones. For reasons unclear, the
body would be jettisoned, unneeded and the soul would soar. The concept of
resurrection was largely absent.
·
Purpose: What is the point of life? What values should
I live by? Whose life and values might I take as an example to inspire me?
There were, broadly
speaking, two distinct ways to understand the purpose of life. The first was to
see life’s purpose as to ‘self-actualise’, to get the most out of life or to
fulfill our potential. The second form of purpose became clearest in the naming
of heroes: parents, relatives, Nelson Mandela, Mother Teresa, Martin Luther
King, Gandhi and Jesus who all were self-sacrificial, giving their time, money,
energy, hope, even their life for other people or for principles. The tension
between these two forms of purpose was not easily reconciled.
·
The universe: How dit it start? Is it designed? Is it
planned? Is it controlled in any way?
Overall, the
universe was seen as awe-inspiring, somehow created but unclear in what way,
ordered by evolution and natural laws. The respondents felt personally involved
in the questions about planning and control. Some displayed fatalistic and
deterministic attitudes, fortune or bad luck. Others did not see any planning
at all, emphasising the free will of human beings or the amount of suffering in
the world defying all logic.
·
God: Does he/it exist? If so, what is he /it like? (Is
God a ‘he’ or an ‘it’, for example?) What, if any, viable relationship could
there be between God and human beings?
A small minority of
respondents dismissed the idea of God entirely as made up for reasons of
self-assurance or as a primitive scientific theory. Others tended to disbelief
without an outright denial (Man with a big beard sitting on a cloud! Or: no
help or personal sign from a supposedly Saviour God!). Most believed, at least
some of the time, in a higher power, abstract and cosmic. Words like energy,
spirit, force and love were popular. Relationship with such a God was
problematic. On the one hand, God was too big, complex and abstract to be
interested in humans. On the other hand, it was considered ‘natural’ for God to
bother about human beings. That is what God is like. For fear of being
ridiculed, respondents were by and large very reluctant to admit to such a
non-demonstrable belief.
·
Spiritual realm: Is there a spiritual realm? What form
does it take? Does it have any relevance to me and my life?
The precise meaning
of ‘spiritual’ was often unclear, but was commonly interpreted as something
like ‘supernatural’. Two groups of ‘spiritual’ experience emerged. The first
group was commonly dismissed , unless the respondent or a reliable friend had
experienced it themselves. Trances, premonitions, visions, and out-of-body
experiences fell into this category, as did horoscopes. The second was a
disparate group, including ghosts, miracles and angels, which respondents
seemed more engaged with and interested in. They saw ghosts as souls that were
yet to find rest and angels as good people who had died and had a role in
watching over you. Miracles had to do with being extremely lucky (e.g. people
surviving a collapsed building) or wondrous and awe-inspiring (e.g. the human
brain, life or ‘my kids’).
·
Why is there so much suffering in the world? What
national and international issues particularly concern me? What can be done
about them?
Overall,
respondents had a powerful sense that something was wrong in the world. More
than asking metaphysical questions they embarked on discussions about real,
personal, social and international problems. Specific problems of suffering had
specific causes, whether they be global capitalism, liberal do-gooders or
religious fanatics.
After Chapter 1 and
2, the Workbook gives suggestions how the content of these chapters can be
digested, reflected upon and discussed in small groups.
Chapter 3: Rites of Passage
“Though there has
been a sharp decline in churchgoing, there is still a high demand for rituals
at key times of life. [...] There is a need, therefore, for imaginative and new
ways of providing a good service for today’s consumers. To do this with
integrity means discussing the form of response with those for whom it is
intended - so that the proposed service reflects the enquirers stages of
spiritual pilgrimage and does not expect them to fit into rituals designed for
mature Christians.”
The key times
mentioned are: the birth of a baby; neo-natal deaths (see: www.babyloss.com); marriage;
funerals; a new home; changing or leaving school; redundancy and retirement
from work and others. Mentioned is made of the fact that many non-Christians,
notable Asians, attend Christian rites of passage as relatives, friends or
neighbours and suggest services that partly reflect Asian tradition and
culture.
A good way of
getting to know the thinking of feeling of non-Christians is: “Talk to two or
three people you know who do not regularly attend church who attended a service
of blessing and thanksgiving for children (an alternative for baptism) or a
funeral. To what extent did the service help them to express their feelings.
What was their overall impression? How could things have been improved?”
Chapter 4: Times and Seasons
Christmas and
Easter are Christian festivals which still attract large numbers to church who
would rarely attend otherwise. These are occasions when the church can expect
some residual Christmas memory or interest, and they provide an opportunity to
engage with those who seek to retain or regain tradition. But people are also
open to marking other festivals in the year. A renewed desire for rhythm in
life and a sense of the sacredness of nature is partly fuelling this. The
challenge is to create celebrations that are attractive and accessible to the
spiritually minded non-churchgoer, that provide a ‘spiritual atmosphere’ for
expressing their feelings and beliefs, and which make use of actions,
meditations, still space and imagery. This does not need to be in church:
imaginative, simple rituals can be developed for gatherings in homes, at work,
at clubs or meeting places.
The examples given
are: Mother’s and Father’s Day (or Parent’s Day); Rogation and Harvest (http://www.woodlands_junior.kent.sch.uk/customs/Harvest.html); a pet service;
Hallowe’en; All Saints and All Souls; Remembrance Sunday; New Year and
holidays. Moreover the significant times, dates, customs, traditions and
seasonal markings relevant to local communities.
Chapter 5: Developing the Church as the Spiritual
Focus of the Community
Put together, the English
cathedrals are the most visited buildings in Britain. Many people are looking
for a place to be quiet and reflect - a sacred space. By that people usually
mean the atmosphere in a church; they sense the divine and the prayers which
have soaked into the building through time. They seem to want to connect with
the God they hope exists and are happy to pray and to be prayed for even if
they are unsure about God.
The challenge is
how to make churches not just places of worship but places of contemporary
spirituality. Suggestions are: providing a guide book that focuses on the
symbolism of the building rather than just its history; having some reflective
music playing in the background perhaps accompanied by the aroma of incense;
creating a prayer corner with the opportunity to light a candle and/or write a
prayer on a post-it and place it on a board; opening the church at times of
crisis and inviting people to come in and to leave some flowers as an
expression of their emotional involvement; making use of prayer cards;
installing a labyrinth in the church as a symbol of the journey through life
enlivened by an audio guide etc. http://www.labyrinth.org.uk/
The point is to be
flexible: fixed expectations drive people away and the need is to create an
environment for people to be drawn in.
http://www.christianity.org.uk/
http://www.scriptureunion.org.uk/
Chapter 6: Wholeness and Healing
The search for
wholeness and improvement in body, mind and spirit is a key element of
temporary spirituality. Many local health and fitness clubs are offering
meditation classes and therapies in addition to swimming and fitness training
reflecting the link between health, healing and spirituality. Meditation and
spiritual well-being are now increasingly part of the school curriculum. The
Christian faith has a rich tradition of meditation, spiritual direction and
healing prayer, but few today are aware of this.
The offer of
healing by the church is likely to receive a very positive response. We can
(and arguably should) use symbols in the healing ministry. Oil and water in the
Old and New Testaments are symbols of life and they were commonly used in
cleansing, refreshment and healing. We should ensure that our offering of
healing is holistic - the receiving of forgiveness and peace, the healing of
relationships, emotions, memories, phobias, compulsions and spiritual
disturbances are as important as physical health.
There are a number
of skills to support the healing ministry, such as relaxation exercises,
meditation, massage and counselling. A feature of our society is that stress is
a major problem and many people are on anti-depressants. There is an obvious
opportunity to train as counsellors, spiritual directors, mentors or life
coaches to meet the growing number needing help in the line of stress
management and relaxation therapy.
St Martin’s in the
Bull Ring, central Birmingham, has opened a Centre for Health and Healing.
Faced with issues of poverty, emotional and physical needs, homelessness,
mental health difficulties and brokenness, the Centre provides a coordinated
and professional response using Christian professionals and trained volunteers.
The Centre aims to address the relationship between a person’s physical, mental
and spiritual health. It provides a helpdesk in the church offering
counselling, stress management, advice and friendship, promotion of positive
mental and physical health as well as prayer for healing.
Chapter 7: Going Out to our Communities
While there is
still an important role for the local church in its local community, we need to
recognise that ‘network’ communities may be more important to people in our
mobile society than the area in which they live. Based on shared interests they
may involve particular locations such as sports centre, golf club, pub, miners
welfare club, factory, office, car boot sale and shopping centre. They also may
just group people together like Goths, travellers, members of internet chat rooms,
the homeless, clubbers, ramblers, addicts, book club members or art lovers.
One form of
“ministry in the world” is that of chaplaincy in which someone who is clearly
an outsider draws alongside the particular community (business, market, brass
band, night club etc) and offers personal support and faith (dealing with areas
such as the sacred in everything, human potential, justice, service, ethics,
relationships, self-harm, substance abuse). Other forms are: providing street
entertainment (e.g. clowns, magicians, barbecue, story telling), pitching Tents
of Blessings at local fairs or car boot sales, displaying Christian art at
local galleries or shops, showing films about key life issues and setting up a
website for the casual explorer of spirituality. The aim in all instances is to
raise curiosity and nurture spirituality by means of experiential engagement
rather than to preach for a commitment-response.
http://www.spiritworks.ltd.uk/who.html
http://www.oasisedinburgh.com/
http://www.cpas.org.uk/consultants/content/church%20consultants_137.php?e=219
http://www.christiansurfers.org/
http://www.freshexpressions.org.uk/standard.asp?id=191
Chapter 8: Sacred Britain
Britain is full of
sacred sites from pre-Christian times to modern wayside shrines marking the
place of an accident. When they are so important in the lives of many people
how can the church respond by developing its history into spiritual stepping
stones for the curious? How can local saints and ancient sacred places
(cathedrals, former priests’ cells, ruined abbeys, sacred burial grounds and
cairns) become places of spiritual experience today?
Many towns,
villages and communities are drawing up walks which could be done by
individuals or people in twos or threes. Usually a leaflet is available to
guide the visitors and it can include appropriate prayers and meditations at
the different spots.
http://www.churches_together.org.uk/
http://www.gwynedd.com/locations.php?l=1
Various groups have
established peace gardens to provide an opportunity to experience peace in the
business of life or sacred gardens with a Christian theme, using plants of the
Bible (Middle East) and/or prayers and Scriptures (readings) for meditation. We
can learn from Buddhist sacred areas and Japanese gardens about how the layout
of a garden and its planting reflect and incarnate the theology of those who
create them. These provide a basis for thinking about the role of human beings
on the planet and for inspiring sustained environmental action.
Chapter 9: Alternative Spiritualities
The spirituality of
most people is unsystematic, but there are a growing number who are part of
‘new age’ spiritual movements, including pagans and witches. These alternative
spiritualities draw on post-modern ideas about the important part
interpretation plays in understanding reality: what is true is judged by
people’s personal experiences. In this way of thinking reincarnation is true
because (for example) people have remembered their past lives under hypnosis.
Perhaps the idea
that unites most New Age thinking is the holistic approach to life: things
(spirit, mind and body) are interconnected. Spiritual energy flows through
everything and can be tapped by consciousness.
Paganism, on the
other hand, has a different world view: it is nature-focused exploring the
diversity of the natural world and living in the right balance with nature’s rhythms.
Wicca is one of the most prominent. In its current form it stems from the 1950s
and draws a close affinity with ancient witches and witchcraft.
http://www.wiccanglade.com/leabwi.html
Occultism is
different again in the sense that its world view is one of a universe populated
by spirits, good and evil. Through spells or altered states of consciousness a
person might connect with the spirit world. Thus psychics, hypnotists, mediums,
astrology, horoscopes, palm-reading, crystal ball gazing and tea leaves etc.
offer people knowledge of their future, or power over their lives. Research
collected many stories of seeing ghosts or apparitions and in increasing number
of people are turning to ouija, mediums and clairvoyants in order to get in
touch with the dead..
People who have had
spiritual experiences need to be respected even if their experiences are
unconventional and hard to decipher. Indeed attempts by Christians to rubbish
alternative beliefs merely confirm the impression that Christians are
unspiritual people. A better way to engage with these spiritualities is to
listen to them, find the human concerns expressed in them and see them as
explorations in which God can be at work. This does not mean to hide one’s own
beliefs, rather to be open about it in an honest way.
Examples to
consider are: presence with an own stall at ‘Mind, Body, Spirit’ fairs, forming
story telling circles, exploring Christian symbolism in Tarot, meditation
exercises, praying over people for spiritual energy, dream teams for dream
interpretation, spirituality of martial arts
Chapter 10: Moving into Action
Listen, discern,
act. The key question is: “What is God calling us to?” A succession of small
changes which indicate that we have listened really well will be more effective
than doing a major project where we have not changed our understanding of where
people are. The important part is to get started and follow the circle many
times in an evaluative way. And remember that where God is diligently sought,
he will be found.