Formation in Faith: The Congregational Ministry of Making Disciples
Formation in Faith: The Congregational Ministry of Making Disciples
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Overview
Product Details
| ISBN-13: | 9781501807046 |
|---|---|
| Publisher: | Abingdon Press |
| Publication date: | 01/01/2008 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Sales rank: | 582,306 |
| File size: | 2 MB |
About the Author
Sondra Higgins Matthaei is Professor of Christian Religious Education at Saint Paul School of Theology in Kansas City, Missouri. She is the author of Making Disciples: Faith Formation in the Wesleyan Tradition, also published by Abingdon Press.
Read an Excerpt
Formation in Faith
The Congregational Ministry of Making Disciples
By Sondra Higgins Matthaei
Abingdon Press
Copyright © 2008 Abingdon PressAll rights reserved.
ISBN: 978-1-5018-0704-6
CHAPTER 1
Relationship, Communion, and Meaning
Just then his disciples came. They were astonished that he was speaking with a woman, but no one said, "What do you want?" or, "Why are you speaking with her?" Then the woman left her water jar and went back to the city. She said to the people, "Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?" They left the city and were on their way to him. (John 4:27-30)
Three women greeted one another as they gathered to meet with me for an afternoon discussion group at Los Angeles City College. We began by reflecting on what the women valued most in their lives. Maria talked about the importance of education and her family. In terms of religion, Maria said, "I am supposedly Catholic. I attended church as a child, but stopped when I got older. I find church boring because I cannot understand what the priest is saying." Maria was further alienated from the church when one of her family members went to confession and the priest scolded the woman rather than talking with her about her concerns. Amelia is focused on finding a better job with more intellectual stimulation. She shared that "enjoying work is what life is all about." Amelia is also seeking a relationship in response to her longing to share life with a partner. In terms of her view of religion, Amelia responded, "I am an atheist, even though I grew up in the church. I received instruction in the faith but found myself questioning what I was taught at an early age. I am emotionally attached to the church, but intellectually, I find it to be nonsense." Mai finds herself at a big turning point in her life. "I am discovering and appreciating my own identity as a unique human being. I like being in charge of my life, taking risks, and meeting challenges. I focus on the here and now and feel comfortable with the way I am." Mai grew up in the church and sporadically attends church, but now she considers herself to be spiritual, rather than religious. As she said, "I am geared toward developing my spiritual side through integration of body, mind, and spirit."
What is striking about the self-reflection of these three women is that all of them grew up in the church, but none of them finds meaning there now! Their characterizations of the church include its poor communication of the rich tradition of faith, its lack of openness to questions about life and faith, and its unwillingness to hear the needs of the people. These are issues that separate the church from people within our congregations, as well as the many people who no longer grace our congregations and those who would never consider entering the doors of the church. These are issues the church must address when creating a congregational ministry of making disciples.
The women's comments highlight the challenges facing congregations as they seek to develop a ministry of Christian faith formation that starts with people where they are in their faith journeys. They call us to a new openness on the part of the church and a new willingness to hear the needs and questions of people around us. This means that members of our congregations need to learn their faith tradition so that they can share it with others. It also means that congregations must cultivate a climate of openness to living in a culture of ambiguity, difference, and change. In other words, a congregational ministry of Christian faith formation rests on a culture of hospitality. For noted author and teacher Parker Palmer, hospitality is "receiving each other, our struggles, our newborn ideas with openness and care." Welcoming the stranger provides an opportunity for learning and transformation because our lives are enriched by the experiences and ideas of others. This kind of hospitality is part of the biblical tradition of our faith. Palmer writes that in the Bible, "God is always using the stranger to introduce us to strangeness of truth. To be inhospitable to strangers or strange ideas, however unsettling they may be, is to be hostile to the possibility of truth." Put another way, when we turn our backs on a stranger, we are refusing to acknowledge God's presence in our midst and risk losing some of God's truth for our lives. In contrast, life and faith in churches will be enriched when they welcome those who, like Maria, Amelia, and Mai, seek authentic relationship, faithful community, and deeper meaning in their lives.
Authentic Relationship
We often meet or hear of people who say they are searching for authentic relationship. We have some idea of what they mean and have a sense that it is important for the church and Christian faith formation, but what are they seeking? Having all the answers is not what seems to be most important, but offering companionship on the journey is the key. Authentic relationships with persons in the church are critically important in stopping the loss of those who find the church to be irrelevant. As I met with Maria, Amelia, and Mai, I realized that hearing is the beginning of authentic relationship. The definition of "to hear" points to the fact that hearing starts with the ear, but it follows with the deeper listening of the heart. The move from hearing to listening coincides with Harvard educator Laurent Daloz's comment that listening is "actively engaging with [another person's] world and attempting to experience it from the inside." Authentic relationship involves this kind of interactive listening that begins with hearing and the opportunity to be heard. So, for the purposes of this book, I am using the word hearing to signify this dual meaning—hearing with the ear and listening with the heart. When persons feel that others are really trying to hear and to understand their stories in this way, a relationship becomes meaningful to them.
Being heard, being known, and being accepted are the characteristics of authentic relationships. When others accept us as we really are, we come to know ourselves in new ways. John Zizioulas, a Greek Orthodox scholar, writes: "The significance of the person rests in the fact that [a person] represents two things simultaneously which are at first sight in contradiction: particularity and communion.... A person cannot be imagined in [herself or] himself but only within his [or her] relationships." In other words, humans do not thrive in isolation. In the interaction of relationships, persons come to know themselves, and their identity and faith is shaped through those relationships. In fact, Erik Erikson, a developmental theorist, argues that caring relationships are needed throughout life, but are particularly critical for infants from birth in order to nurture basic trust. The importance of basic trust is that it becomes the seed of faith that later enables persons to trust God.
Authentic relationships give purpose and meaning to our lives as we discover ourselves in them. As Palmer observes, "We have forgotten that the self is a moving intersection of many other selves. We are formed by the lives which intersect ours. The larger and richer our community, the larger and richer is the content of the self. There is no individuality without community." So in a congregational ministry of making disciples the church's role is to welcome others and to listen to their stories, needs, interests, questions, and ideas in order that they come to know that they are a valued part of God's creation. If, through inattention or criticism, the church repeatedly communicates that a person is unfaithful or unworthy to be a part of the Christian community, it is likely that he or she will take on that image. Maria and Amelia both learned that to question is to be unfaithful because of the way their churches responded. But the reverse is also true. When a person is heard, with encouragement and support, that person can grow in faithfulness. Then the process of forming faith is enhanced.
To listen deeply and to hear the heart of another person is a gift beyond measure. Nelle Morton, a feminist theologian, recorded an experience in 1971 when a woman who had been silent during an entire workshop began to speak on the final day. As the woman told her story, everyone in the group listened. No one interrupted. No one tried to help her find the right words. When the woman finished her story, Morton reports, "Her eyes narrowed then moved around the group again slowly as she said: 'I have a strange feeling you heard me before I started. You heard me to my own story. You heard me to my own speech.'" When someone really hears us, we find our voice to speak, to tell our story, and to learn something about who we are and where we belong. In other words, persons discover themselves through the experience of speaking and being heard. This new experience of being heard becomes being known. To be known and then accepted is a gift of grace that opens people to growing in faith as part of a faithful community.
Thinking, Reflecting, Acting
Search "authentic relationship" on the Internet to see what you find.
Think of a song that describes authentic relationship for you and list the characteristics of the relationship from the song.
Interview a friend or relative about how they would define "authentic relationship" and ask where they have found this kind of relationship.
A Faithful Community
Maria, Amelia, and Mai were seeking not only authentic relationships but also faithful communities that heard and accepted them. When we are open to the voices of others, hearing builds community, particularly community with those who are different from ourselves. Hearing the stories of others opens up the possibility of finding connection through shared experience or feelings. For example, as I listened to the stories of the Mayan people of Guatemala who had lost family members in the violence there, I could not imagine what it would be like to stand in their shoes, but I could find connection in the feelings of pain and loss. By being silent and listening, I was drawn into their community as one who now knew their story and stood with them in their pain. In the introduction to First, We Must Listen: Living in a Multicultural Society, Anne Leo Ellis writes, "First, we must listen. Carefully, thoughtfully, without interruption, without hidden agendas, without preconceptions. Next we need to think. And talk. With each other. As openly as possible, prepared for misunderstanding and anger, but also for healing, comprehension, reconciliation—friendship." In other words, Ellis is describing an intentional process of listening, thinking, talking, and healing. In order to practice this kind of interactive listening, we must be aware of ourselves first—our biases, prejudices, assumptions, and expectations. It requires an act of trust on our part to be silent in the presence of another person. And it is an act of faith to believe that a child of God is before us, a person who very well might be a vehicle of God's grace in our lives. This was certainly the case in my experience with the Mayan people. The testimony of their faithfulness, in spite of the horrible violence in their lives, witnessed to God's faithfulness in times of trial and transformed my life.
Hearing not only helps persons come to new self-awareness and self-understanding but also transforms community into communion. It is common practice to use the word community to name our "experience in relationships" when we feel especially close to others. From a sociological point of view, Evelyn and James Whitehead understand community as a "style of group life." This definition uses community to name a group of people to which we belong, such as our workplace, school, or neighborhood—a "structure" of community. Parker Palmer sees these groupings of people not as self-selected but as a God-given gift: "In a true community we will not choose our companions, for our choices are so often limited by self-serving motives. Instead, our companions will be given to us by grace. Often they will be persons who will upset our settled view of self and world. In fact, we might define true community as that place where the person you least want to live with always lives!" In other words, our neighbors and the people we see every day are the community given to us by God, and they become the way God meets us in our daily lives.
To use the word communion points to something deeper than our individual or sociological understanding of community. When we recognize that God is a participant in these relationships, community becomes communion as persons are heard, known, and accepted through the development of authentic relationships within our churches. A sense of interdependence, shared faith, and a concern for the well-being of each member of the faithful community are qualities of communion. In other words, communion is a deep mutual sharing in the lives of others, or as John Zizioulas describes it, "a fundamental interdependence."
Communion begins with hearing because it is in the hearing and then the listening that we find mutual authentic relationship. All of us have had the experience of speaking to persons who are not really listening to us. They may be attentive and offer affirmative comments, but we know when they start speaking that they have not really heard anything we were saying. As a result, we do not experience any real connection with them. Living in communion requires that we listen with our hearts to those around us. And in communion, there is space for individuality and difference in the midst of our common life in the Christian tradition. We are bound together in communion by our shared life, but there is also room to celebrate the unique gifts of each member of that communion. And communion brings deeper meaning to our lives.
Thinking, Reflecting, Acting
Discuss with a friend what "faithful community" means to you.
Name all the communities to which you belong. Which ones would you describe as "faithful?"
Where have you seen, heard, felt, or experienced communion in community?
What songs or hymns characterize the image of faithful community for you?
Find examples of faithful community in the newspaper, on the Internet, on TV, or in the movies.
Deeper Meaning
Meaning is an essential element in what people call "authentic relationship" because these relationships help us make sense of our world. Religious educator Charles Foster writes that "when something has meaning, we have a sense of being at home with the subject." Whether it is a relationship or an experience or an idea, it is meaningful if it resonates with our experience through our reflection on that experience. Our life together in faithful community offers the possibility of finding deeper meaning for our lives.
In everyday life, as well as in times of special challenge, hearing nurtures meaning. To hear the story of another person provides an opportunity for meaning-making. Meaning is an interpretation of our life experience that begins with telling our stories and naming our experience. Jack Mezirow, an educational theorist who has written extensively about meaning, observes: "Our need to understand our experiences is perhaps our most distinctively human attribute." In other words, we want to make sense of our lives so we use our values, beliefs, and previous life experience to interpret events and experiences as they happen. We incorporate those interpretations into our life story. In Yearning for God, Christian educators Margaret Ann Crain and Jack Seymour share responses from numerous interviews with lay persons. Through this reflection process, persons were heard to speech as they shared their life stories and discussed faith questions. Reflecting on the gratitude expressed by the participants for their listening, Crain and Seymour observe, "We found these people hungering for an opportunity to reflect on the meaning of their lives and relationship with God through deep and thorough conversation." In the telling and in the hearing, authentic relationship was created, faithful community was shared, and new or renewed meaning was discovered. And the telling did not happen in an isolated event but in the midst of faithful community.
Thinking, Reflecting, Acting
Where have you found the deepest meaning for your life? What made this experience significant?
Name one question of meaning you would like to discuss with another person.
God's Invitation
As we have discovered, hearing marks the beginning of authentic relationship with others. Hearing is also the beginning of our relationship with God. For in the beginning, God not only created us, God heard us. Nelle Morton describes her realization of the insight that God heard us before God spoke, "Ah! No! In the beginning was not the Word. In the beginning was the hearing." In other words, God heard and knew the deepest needs of creation before God spoke a word of redemption and salvation. God created us in love, cares for us in love, and invites us into a new relationship in love.
(Continues...)
Excerpted from Formation in Faith by Sondra Higgins Matthaei. Copyright © 2008 Abingdon Press. Excerpted by permission of Abingdon Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Table of Contents
Contents
Introduction,1. Relationship, Communion, and Meaning,
2. Forming Faith in a Communion of Grace,
3. Following in the Steps of Love,
4. Growing in Communion with God and All of Creation,
5. The Challenges That Lie Ahead,
Appendix I. Purpose and Goals,
Appendix II. Assessment of Congregational Life,
Appendix III. Servant Mentors,
Appendix IV. Relationships, Structures, and Practices for Forming Faith,
Notes,
Works Cited,
Index,