It seemed an inauspicious beginning. Last November, in an effort to revive this long dormant blog, I offered a simple post on being an Apprentice of Jesus. That post did not contain a single reference to any spiritual disciplines. The omission was not intentional, but it wasn’t an oversight either. A vague sense of discomfort plagues me when I start to write or teach about spiritual disciplines, rules (or ways) of life, or any of the elements contained in an otherwise welcome renewal of interest in spiritual formation. At least it was vague until I remembered an article by James Bryan Smith written for the September 2022 issue of Christianity Today magazine.. Smith was Dallas Willard’s teaching assistant for his courses at Fuller seminary and worked with Willard and Richard Foster in launching the Renovaré ministry in the late 1980s. Smith’s article was “Dallas Willard’s 3 Fears About the Spiritual Formation Movement.”
According to Smith:
“[Dallas] worried that the focus would be on the practice of the spiritual disciplines themselves rather than on what they were intended to do. Dallas felt this would naturally degenerate into a focus on technique—on the how and not the why of the spiritual exercises. Dallas also feared that churches would co-opt interest in spiritual formation as a tool for church growth—and that, because it likely would not lead to numerical growth, leaders would then relegate formation to one of many departments in a church rather than viewing it as central to their mission. Finally, he was concerned that the growing number of formation ministries would compete with each other—rather than cooperate—in order to validate their work and ensure their survival.”
On the second and third of Dallas Willard’s fears, I may offer some thoughts in a later post. However, the first fear listed raises an important question: what exactly is the “why” of the spiritual exercises? To begin to answer that question, one can look at the consequences focusing primarily on the “how” of the disciplines. Fortunately, Smith address this in another Willard quote:
“In one of our last conversations together, I asked Dallas what would be at stake if his fears became reality. His answer: ‘A lack of transformation into Christlikeness.’”
But is it possible that such transformation is less the goal of the disciplines than it is the effect of seeking that goal? Another of Smith’s recollections give us a hint.
“Dallas taught that disciplines such as prayer, solitude, and Scripture memorization are only one part of the formation process. The second part is the work of the Holy Spirit, and the third is learning how to see life’s trials and events in light of God’s presence and power. One of Dallas’s fears—something he essentially predicted—was that interest in the practice of the disciplines, while essential, would eclipse the other two parts.”
These parts are not three unconnected activities, but three interconnected aspects of the work of apprenticeship. The work of the disciplines is something we do. The way we see our life “in the light of God’s presence and power” is something that grows in us as we become more aware of God’s involvement in our lives. However, the work of the Holy Spirit is God’s sovereign work – which is not to say that we have no part to play in that work. The work we do is in creating space in our lives for the Spirit of God to take up residence and produce the fruit of the Spirit: love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness, and self-control. Or in other words, the character of Christ.
The disciplines are the essential tool in creating this space. And, oddly enough, preparing to go to sleep is a good analogy for the process. Philosopher Jamie Smith addresses this in his book Imagining the Kingdom. Throughout the book Smith intersperses brief insets under the title of “To Think About.” Drawing on some writing by philosopher Maruice Merleau-Ponty, Smith writes:
I cannot “choose” to fall asleep. The best I can do is choose to put myself in a position that welcomes sleep. I want to go to sleep, and I’ve chosen to climb into bed – but in another sense sleep is not something under my control nor at my beck and call. “I call up the visitation of sleep by initiating the breathing and posture of the sleeper … There is a moment when sleep ‘comes,’ settling on this imitation of itself which I have been offering to it, and I succeed in becoming what I was trying to be.” (Phenomenology of Perception, Merleau-Ponty, P 189-90, emphasis added.) Sleep is a gift that requires a posture of reception – a kind of active welcome. What if being filled with the Spirit had the same dynamic? What if Christian practices are what Craig Dykstra calls “habitations of the Spirit” precisely because they posture us to be filled and sanctified? What if we need to first adopt a bodily posture in order to become what we are trying to be? (James K.A. Smith. Imagining the Kingdom (Grand Rapids, MI, Baker Academic, 2013), p. 65)
This is an idea and image worth exploring and it raises both further questions and further concerns. The concern that is foremost in my own thinking is the communal context of the Christlike life. Throughout the New Testament the primary context of Jesus’ teaching, and that of Paul and the other New Testament writers, is the corporate nature of discipleship. The “lone ranger” kind of discipleship/apprenticeship is a figment of our western imagination, it cannot be found in the Scriptures.
From that New Testament perspective I can only be a disciple in the context of a community of disciples. I can only be an apprentice in the context of a community of apprentices. This brings to my mind a book by the Rev. Dr. Alison Morgan, Following Jesus. While the book is a valuable tool for any group of apprentices, it is the secondary title that caught my imagination: The Plural of Disciple is Church. If that’s true, and I believe it is, then I come back at last to my revisionist version of Inigo Montoya: “Church! You keep saying that word. I do not think it means what you think it means!”
The Apprentice Priest 