chris erdman

Continued from a previous series of posts on the stages of spiritual growth . . .

Find a quiet place. Sit still. Back straight. Begin by greeting the Light, the Beloved. Follow your easy breath, in and out. Survey your whole body, beginning with the toes and ending with the nose. Release all tension. Sink into the Presence of God. Gently breathe, giving your thoughts the freedom to come and go. Like snowflakes, you may notice them but you mustn’t hold them. Simply let them fall.

Letting them fall won’t be easy. Your mind will parade many things in front of you. To-do lists, problems you’re dealing with, dreams you have for yourself will lure your attention away from God. The barking dog next door will annoy you. Memories from long ago will entertain you. Ugly things too will crowd in upon you—lusts, fears, ambitions. Don’t fight them, judge them, or follow them. Just watch them and become aware that you’re aware of them. This awareness is the key. When you’re aware, you’re present—to God and to your self before God.

This is pure prayer.  Resting.  Waiting.  Being.

To be continued . . .

Continued from previous posts . . .

As part of this current series of posts about the stages of spiritual growth, I wrote most recently about the experience called “The Wall.” At the Wall, you have to face what’s standing in the way between you and God—and that’s never easy. “It’s your spiritual practice,” I wrote, “especially interior prayer, meditation, and contemplation that will see you through to the new you that awaits you on the other side.”  In the next few posts, I’ll open up to you a simple way to practice interior prayer.

The method of prayer I’ll teach you is very, very old. Old as St. Paul who taught us to “pray without ceasing” (1 Thessalonians 5.12). Old as Jesus who taught us that the “Kingdom of God is within you” (Luke 17.21), and that when we pray we’re not to go on babbling as so many religious people do, but are instead to enter the closet of our hearts and commune simply with God (Matthew 6.6). A form of this kind of praying is quite possibly as old as Elijah and the prophets of Israel who knew that God’s voice was best heard in “the sound of sheer silence” (1 Kings 19.12).

The Prayer of the Heart (the Jesus Prayer, contemplative prayer, etc) is the most universal spiritual “technology” for achieving what all people seek: union with God. That it’s relatively unknown today doesn’t mean it’s strange or esoteric. Nor is it only for monks and mystics. The monks and mystics all agree that it’s the most beneficial and easily practiced form of prayer available to the most active of people. For millennia housewives and blacksmiths, kings and farmers have practiced the Prayer of the Heart, nourishing a vital spiritual life, cultivating virtue, and living humble lives of love and grace, compassion and courage—bringing hope and wholeness to our often fragile and wounded, yet beautiful world.

In the posts that follow I’ll offer you a little guide to this ancient and durable practice that’s making a come back in our day—and not a moment too soon, for the state of our world sorely needs the kind of women and men who are shaped by it.

To be continued . . .

Continued from previous posts:

I call the third stage of spiritual growth “Service and Leadership.” The first stage is “First Awakening,” and the second, “Believing and Belonging.” I’ve written about the first two in previous posts.

When you first awaken to God it’s as if you’ve risen from a long night’s sleep. Something has stirred you and you begin to seek God. If you move beyond this stage, you enter a community where you learn what it means to believe and belong.

You can get stuck in both stages–stuck and unable to move beyond awakening because your awareness of God can make you feel so terribly guilty and unworthy that you can’t imagine God can love you. You can get stuck in the second stage if you become infatuated with doctrinal debates or worry that you can never know enough. But if you grow in a healthy way and move from awakening and into believing and belonging, you will eventually grow into a new season of service and leadership. During this season, you become highly involved in ministries of compassion or administration, evangelism or justice. You might serve on a committee, volunteer for the choir or as a Sunday School teacher, engage in a service or mission project, train as a minister, respond to a call for missionary service, or become an elder or deacon. You are, of course, still learning about the Christian faith, and may sense a real vibrancy to your growth.

To be continued . . .

Continued from previous posts:

There are several ways you might get stuck in stage two and fail to move on. First, you might become zealous about doctrine. It’s interesting and fun to learn about Christian theology. It can also give you a sense of power. If you understand, say, the Reformed Tradition better than others, or if you learn exegetical Bible study methods, or study New Testament Greek, you can feel like you’ve got the upper hand in doctrinal debates. Your knowledge can become a source of pride and a tool you can use to prove others wrong and give yourself a sense of superiority. Alternatively, you might feel you never can know enough; driven by perfectionism you may find yourself always learning and never doing much with what you know.

Second, you might come to the place where you love your small group or circle of friends so much that that warmth becomes not only a source of comfort, but a way to exclude others and keep yourself from growth. Most of us don’t like change and so, once we know what we think we need to know and have Christian friends we enjoy, we simply stop growing. But Christian growth requires discomfort. In order to grow you need to do something with what you believe in order to let the Holy Spirit teach you more. In order to grow, you need to step out of your comfortable circle and serve among others and find the Holy Spirit growing you through challenging experiences and relationships.

If you do, you will move into stage three: “Service and Leadership,” and this will open up to you a whole new experience in your spiritual journey into the fullness of Jesus Christ.

To be continued . . .

Continued from previous posts:

In the last few posts, I introduced the first of six stages of spiritual growth, what I call, “First Awakening.” This is the point when you first become conscious of God. There’s some need, some precipitating event, some intervention that unsettles you, inspires your search for God, or requires you to make sense of a spiritual experience you simply can’t ignore any longer. It’s as if you’ve awakened from a long night’s sleep to sunlight streaming through your window and you wonder why you slept so late.

I’m writing about these stages to help you understand the way God generally works in our lives so you can better understand your own growth as well as the growth of others. Last month, I also urged you to be careful not to turn these stages into a program. The pattern of these stages is consistence throughout the history of Christian spirituality, but it’s nevertheless an oversimplification. God is always free do blow our little maps apart in order to bring us to the fullness offered us in Christ.

First Awakening usually leads to the second stage, which I call “Believing and Belonging.” At this stage in our journey we connect to a community where we learn the essential doctrines of Christianity. Here, we’re formed by our association with others, our attendance in worship, and our involvement in experiences that teach us the faith. This then leads to the third stage, “Service and Leadership”. It’s quite possible that you might find yourself serving during the second stage, and so, the stages can overlap. But in the second stage, though you may participate in a service project, assist with VBS, or lead in worship, the focus is largely on learning and belonging. Service can be a great way to learn; joining others is a great way to belong and connect.

To be continued . . .

One way of looking at the spiritual journey is to view it as a journey of six stages.

The first three are primarily external; the last three primarily internal–though of course, there are deep interior moves in the first three more external stages, and there are serious engagements with the outer world in the last three more internal stages.

This pattern appears consistence throughout the history of Christian spirituality. But remember, any such scheme is an oversimplification, even while it describes a time-tested path of spiritual growth. God is always free do blow our little maps apart in order to bring us to the fullness offered us in Christ.

God will not be boxed up or caged, nor the path to God turned into a formula.

So while it’s not inappropriate to explore the path of spiritual growth, we must avoid turning that path into a journey we can engineer on our own, and we must take care not to turn these stages into tools to judge others or ourselves. What I say about these stages is meant only to help you recognize common sign posts along the way, while leaving the journey open to whatever God wishes to do in your life and in the lives of those around you.

To be continued . . .

“How can I grow spiritually?” “Can I know where I am on the spiritual path?” “Is there a way for me to be more intentional about my spiritual life?”

These are the kinds of questions people often ask me when we sit down together. And if they don’t ask them exactly, these are the questions that hide within the other questions and struggles they bring into the counseling conversation.

The short answer is, yes, you can grow spiritually. Yes, you can have some understanding of where you may be on the path. And yes, there is a way for you to be more intentional about your spiritual life. What’s more, doing so is rewarding. We are spiritual beings, made by God, breathed into life by God, and we were made to experience the joy, peace and meaning of union with Jesus Christ in the Spirit.

Church leaders often talk about growing the church, but when they do they usually look at age stages or social categories and how each stage and category requires certain programs. They program for young people, families, singles, middle-aged and older adults. But while age stages and social categories are helpful for developing certain kinds of programs, they are not the most helpful ways to think about spiritual growth for people. A person can be young but quite spiritually advanced. An older person can be newly awakened to the life of the Spirit and relatively immature spiritually.  If we think of spiritual growth in only age-stages or social categories we can get stuck, living a more superficial spiritual lives than we were intended to live.

Over the next few weeks, my posts will explore the time-tested stages of spiritual growth and how understanding them will help you grow into “maturity, the measure of the full stature of Christ” (Ephesians 4.13).

These stages are informed by spiritual teachers as diverse as St. John Climacus and the Fathers of the ancient church, the Cloud of Unknowing in the Middle Ages, St. Teresa of Avila in the Renaissance, more recently the observations of Ken Wilber, a contemporary philosopher.  The six stage framework is drawn from contemporary writers Janet Hagberg and Robert Guelich (who was my New Testament professor years ago).

If I could keep with me only two books and a journal, this book would be one of the books. As far as I’m concerned it’s the most important book (and among the most influential) on Christian prayer in the last two millennia.

We don’t know the author’s name, but only that he was a British monk, living in the fourteenth century. The Cloud of Unknowing is a personal letter written to a young person seeking fulfillment in Christ through prayer. The author’s lesser known companion essay, The Book of Privy Counsel, is a follow up letter to the young disciple, providing simple yet profound instruction for the life of contemplative prayer.

Carmen Acevado Butcher’s new translation is a gem. She draws the earthy language of the fourteenth century into the idiom of our own. You’ll feel like the monk is speaking directly to you.

There are certainly times when we tell God things in prayer.

We tell God our fears and desires. We tell God what we or others may need. We tell God of places and peoples in the world that need God’s intervention.

Many of the Psalms invite us into this kind of praying. But we while the Bible gives us a warrant for such boldness before God, we must also take care that we don’t invert the relationship. We can wrestle with God, fight with God, challenge God, but in the end we must always yield to God.

If our relationship with God were a sentence, God would be the subject performing the action and we are the object upon whom and within whom God acts. The Subject of prayer—the real Mover of prayer—is the Holy Trinity who prays in us.

So when we pray, we’re not so much working to connect with God. We are, instead, working to remove everything that prevents us from the experience of intimate union which is the goal of our lives.

This is why silence is an essential part of prayer. In fact, silence is the highest form of prayer. In silence, all that competes with God for our attention is exposed and we must confront and release everything that stands in the way between us and the Beloved. We must even abandon even our piety, for piety—even the warmest feelings about God—can ending masquerading as God, hooking us to a manifestation that is still not God as God is.

In stillness and silence we release everything that prevents us from resting in God and listening in the depth of our hearts for that Voice that cannot assure us of our belovedness until we’re no longer listening to any lesser voice or sound.

The Voice of the Beloved comes to us in the “sound of sheer silence” (1 Kings 19.12).

I’m leading a prayer seminar this Saturday in Turlock, California.  If you’re in the area, please come.

CLICK HERE for more information.

• Saturday, June 25, 2011
• 9:15am-3:00pm (registration opens at 8:45am)
• Cost $10.00, includes lunch
• Monte Vista Chapel – WJB Travertine Room

CLICK HERE to register