How the recovery model of spirituality has impacted me

I just finished a class that has probably impacted me more than any other in seminary thus far. It was called Spirituality and Recovery. It was looking at the meaning of spirituality in the context of the recovery process (or twelve step traditions). The professors (Dale Ryan and Matt Russell) basically believe that there is a recovery model of spirituality and that this model should be the main way we understand and practice the Christian life in community. It is a model that facilitates honesty, humility, grace, and reconciliation with one another.

I thought I'd share a few ideas from the class that have had a profound impact on me:

1. My spiritual poverty/brokenness is an occasion for God's blessing and love. God's grace and love is very real even when I'm hardened to sin, am not taking part in spiritual disciplines, and don't necessarily feel close to Him. I don't have to have it all together.
2. Intimacy comes through knowing and sharing your junk. In typical small group culture, intimacy takes time (sometimes years) as you begin to share your junk with people. In recovery culture, intimacy is immediate because everyone is bonded together through the understanding of their desperation and powerlessness over sin/addiction. I wish the church looked more like the recovery culture in this sense.
3. Believing is a result of belonging. The recovery culture emphasizes belonging long before you believe. The professors want to challenge the church to adopt this same mentality because the church can be too focused on "Who's in and who's out?" instead of including and loving people who aren't "orthodox" yet. Jesus told the disciples to "Come and see" a long time before He asked them "Who do you say that I am?"
4. I can't ultimately help people get better/healthy. Only God can. What I can do is listen, empathize, and love them despite their issues.
5. Focus on trusting God instead of trying to please Him. There is a (very) fine line between trusting God and performing, and trusting God is the only way to please Him. Sometimes trusting God feels like you're walking away from God or being irresponsible, because you have to let go of doing certain things or trying to fix yourself or others.
6. Honesty with our junk NOW helps people know God. People don't really care if God can do anything, they care about if He can do this thing. As pastors (and everyone else), we need to be specific about our struggles and sin in our lives now. This helps people to see God as real, not as abstract. This helps debunk the lie that the Christian life is all about victorious living, where all the scars are immediately healed.
7. Knowing Jesus doesn't equal no more issues. Our testimonies have often been 1) I was a screw-up, 2) I met Jesus, 3) now life is great. This is dishonest and does harm to others and to ourselves.
8. God wants to draw near when we sin. Matt Russell says, "God doesn't hate sin. God hates the separation of relationship that sin produces. Otherwise, sin becomes just a list of things we do." I'm still struggling theologically with that first sentence, but I still think it points to the truth that when we sin, God doesn't get disgusted with us and remove Himself until we confess. He loves us and longs for us to know His nearness. The presence of Christ is in the darkest parts of our hearts.
9. God is relational, not transactional. God is not mainly concerned with turning our badness into goodness. He is more concerned with our brokenness and separateness from Him and transforming it.
10. Making amends is a great way to understand repentance. Making amends is the 9th step in the 12 step process. You go to someone you have wronged or hurt in the past and tell them how you've wronged or hurt them. You don't ask for forgiveness (which can sometimes be coercive). You give the person space to say whatever they want, even if they get mad at you. And this process should be less about you and more about them.

With some of these things, I am still in process over what I think about them. Some of the ideas press up against long held beliefs. That's been a big part of my journey here at Fuller, trying to get my mind and heart open to truth, no matter how different it might seem to my current understanding.

I'll end with a couple of verses that our last class ended with. It's a great reminder that no matter how bad our past might seem to us, God is restoring us, loving us, and helping us be satisfied in Him. It comes from Joel 2:25-26:

I will restore to you the years that the swarming locust has eaten…You shall eat in plenty and be satisfied, and praise the name of the LORD your God, who has dealt wondrously with you. And my people shall never again be put to shame.

How to Experience God

"Feed on the revealed promises of God rather than rely on an experience. Otherwise, life becomes one continual leap from one experiential lily pad to another."

To experience God. For those of us who are Christians, isn't that what we all want. Don't we want to feel God's presence and to know He is near. I believe this quote, coming from a very insightful post by Ed Welch, gets it right on. I know I often struggle in this area of knowing God's reality in my life. But it's because I'm looking to experience, or walking by sight, when God has given me all that I need in His Word.

Ed explains this concept a little more:

What we find in Scripture are the deeper ways of God with his people. “Sometimes God puts his children to bed in the dark” is one way to put it. Another way is this: in this era, our God has chosen to make walking by faith more fundamental, and more blessed, than walking by sight (2 Corinthians 5:7). This means that there will be many times when we can see the goodness of the Lord with our very eyes. But there will be other times when our experience says “God is far away” and he counters “I am with you.” In those cases, his words win.

Just expand the word “sight” in “walking by sight” to include all things sensory, such as our emotions. Then we are back on track: God is speaking right to us. He is not far away. This teaching gets to the heart of Scripture. Scripture exists because we need revelation. We can’t see reality clearly with the naked eye. Scripture is God’s technology that allows us to see everything we need to see.

You don’t feel his presence? Here are God’s words to you.

Remember how the LORD your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands. He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your fathers had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD. (Deuteronomy 8:2-3)

There it is. Our senses say that we are destitute; God reveals that we have spiritual food that is profoundly satisfying. Our goal is to hear the word of the Lord in such a way that it drowns out our less-informed emotions.

And here's his conclusion:

How many times have I wanted Jesus’ audible voice and physical presence? I would even have settled for some handwriting in the sky or on the living room wall. But there is a better way… Believe. Believe in the one who has spoken promises and has backed up all those promises with his self-sacrificial actions.

So many followers of Jesus feel spiritually handicapped because they don’t feel the presence of God. They feel blind and numb. All they can do is trust in the God who has spoken to them and, because of him, put one foot in front of the other, care about others, and faithfully slog through the mire of life. Well, it’s time to track these people down and give them a big fat kiss because they are the ones who are knocking on the door of the abundant life. They are learning to believe what they don’t feel, and they are blessed. They are the heroes we can emulate.

Strobel asks questions of atheists

In Part 3 of an ongoing series at Friendly Atheist blog, Lee Strobel responds to this question:"What argument is most convincing to plant the seeds of doubt (or, rather, faith) in an atheists mind?" He does this by citing several people and questions they have for atheists. I'd encourage to read the whole thing and the comments, but here's my favorite part:

"I didn’t email Alvin Plantinga, considered by many to be among the greatest philosophers of modern times. But based on his assertion that naturalism is self-defeating, we could formulate this question (thanks to William Lane Craig for some of the concise wording): If our cognitive faculties were selected for survival, not for truth, then how can we have any confidence, for example, that our beliefs about the reality of physical objects are true or that naturalism itself is true? (By contrast, theism says God has designed our cognitive faculties in such a way that, when functioning properly in an appropriate environment, they deliver true beliefs about the world.)"

Obama's faith

An interview from 2004 was recently published where Barack Obama sat down with Chicago Sun Times columnist Cathleen Falsani to talk about his faith. In the interview, Obama answers questions regarding his thoughts on sin, heaven , Bible study, prayer, and Jesus. Click here to read it.

Faith and Reason

I was perusing Arnold's blog yesterday and I ran across this speech delivered by the Pope, a little over a year ago. Arnold's post on the juxtaposition of religion in and of itself was intriguing, but I would just like to further point out a section of the Pope's speech that I enjoyed.

The scientific ethos, moreover, is - as you yourself mentioned, Magnificent Rector - the will to be obedient to the truth, and, as such, it embodies an attitude which belongs to the essential decisions of the Christian spirit. The intention here is not one of retrenchment or negative criticism, but of broadening
our concept of reason and its application. While we rejoice in the new possibilities open to humanity, we also see the dangers arising from these possibilities and we must ask ourselves how we can overcome them. We will succeed in doing so only if reason and faith come together in a new way, if we overcome the self-imposed limitation of reason to the empirically falsifiable, and if we once more disclose its vast horizons. In this sense theology rightly belongs in the university and within the wide-ranging dialogue of sciences, not merely as a historical discipline and one of the human sciences, but precisely as theology, as inquiry into the rationality of faith.

Only thus do we become capable of that genuine dialogue of cultures and religions so urgently needed today. In the Western world it is widely held that only positivistic reason and the forms of philosophy based on it are universally valid. Yet the world's profoundly religious cultures see this exclusion of the divine from the universality of reason as an attack on their most profound convictions. A reason which is deaf to the divine and which relegates religion into the realm of subcultures is incapable of entering into the dialogue of cultures. At the same time, as I have attempted to show, modern scientific reason with its intrinsically Platonic element bears within itself a question which points beyond itself and beyond the possibilities of its methodology. Modern scientific reason quite simply has to accept the rational structure of matter and the correspondence between our spirit and the prevailing rational structures of nature as a given, on which its methodology has to be based.

The courage to engage the whole breadth of reason, and not the denial of its grandeur - this is the programme with which a theology grounded in Biblical faith enters into the debates of our time. "Not to act reasonably, not to act with logos, is contrary to the nature of God", said Manuel II, according to his Christian understanding of God, in response to his Persian interlocutor. It is to this great logos, to this breadth of reason, that we invite our partners in the dialogue of cultures. To rediscover it constantly is the great task of the university.