reflections on "The Spirit of the Disciplines" chapters 5-7

This week, I would like to reflect on a few different parts of chapters 5-7 of Dallas Willard’s The Spirit of the Disciplines. As I have spent more time with this text, it has become increasingly clear that Willard’s theology is very different from my own. My experience with this text has been frustrating and rewarding, and it seems like with every page comes a new reaction, question, or frustration. This journal is a reflection of those experiences— the good, the bad, and everything in between.

I really struggle with Willard’s definition of spirituality in chapter five. I would agree with his statement that “spirituality is a matter of another reality,” but in the next sentence he goes on to say that “[spirituality] is not a ‘commitment’ and it is not a ‘lifestyle’” (67). For me, what makes spirituality another reality is the fact that it is a commitment and is a lifestyle. I view faith and spirituality as a commitment, not in addition to all of my other commitments…but as the one commitment that supersedes all others. Some synonyms for commitment are loyalty, pledge, promise, and dedication. For me, spirituality is all of these things. Spirituality creates space for me to live into an alternate reality only when spirituality is a commitment— my highest loyalty. The second thing Willard says that spirituality is not is a lifestyle (67). This seems like a complete contradiction to chapter three, which is entitled, “Salvation Is a Life” (28). If salvation is a way of life, and our way of life is to reflect our salvation, then spirituality is a lifestyle. Willard goes on to say that though spirituality is not a commitment or a lifestyle, “a commitment and lifestyle will come from it” (67). I would argue that a commitment and lifestyle are not simply results of spirituality; these things are the essence of spirituality.

Willard also asserts that spirituality is “not a social or political stance” and that “the essence and aim of spirituality is not to correct social and political injustices” (67). He goes on to say that while “[correcting injustices] will be its effect…that is not its use” (67). For me, the alternate reality in which spirituality enables us to live is an inherently social and political one. As for the social aspect of spirituality, Willard himself says in chapter seven that “the new life in Christ…is a life of the whole embodied person in the social context” (111). It is difficult for me to understand how it is possible for an “embodied” spiritual life “in the social context” to be separate from a “social stance” (Willard 67, 111). As for the political nature of spirituality, I would argue that our faith commitment is a political stance. In his book He Came Preaching Peace, John Howard Yoder illustrates the political implications of citizenship in God’s Kingdom: “This new nation, the people of God, is the Christian’s first loyalty. No political nation, no geographic homeland to which one belongs by birth, can take precedence over the heavenly citizenship of a Christian in one’s new birth” (23). Spirituality— living a life according to one’s faith commitment— is as political as pledging allegiance to the flag of any nation. Last but not least, this idea that spirituality will result in, but should not be used for, the correction of injustices, is a difficult one for me to grasp. This is partly because I understand spirituality to be a whole life endeavor and partly because of my understanding of Christ’s life as a political one. Christ consistently and unapologetically confronted situations of oppression and injustice (Matt. 21.12-13) and we are called to do the same. For me, confronting and correcting injustices cannot be separated from spirituality.

So, in conclusion, I would like to express my appreciation for this text. In this journal it may seem like I disagree with everything Willard has to say, but this is not really the case. There are also many things I agree with, but journaling about the things in the book that I struggle with helps me better understand my own theology in light of Willard’s. I value this opportunity to read and engage a text written by an author whose theology stands in contrast to my own.

Pray Peace. Make Peace. Live Peace.

Katie :)

reflections on “The Spirit of the Disciplines” ch. 1-3

This week as I have read from The Spirit of the Disciplines, I have found myself laying a foundation for my understanding of the spiritual disciplines. In chapter one, Willard explains that the secret of the “easy yoke” is passionately living one’s faith in one’s WHOLE life, not just in parts (10). To expand on this principle, Willard explained that the goal of spiritual disciplines and spirituality in general is to become so much like Christ that Christ-like actions and decisions come naturally to us (9). I was struck by this concept: “True Christlikeness comes at the point where it is hard not to respond as [Christ] would” (8). Here, Willard is basically saying that the point of following Christ is not to arrive at a point in our lives where acting like Christ is a viable option; the point of following Christ is to arrive at a point in our lives where acting like Christ is the only option. This radical view of discipleship has caused me to ask different questions about where I am on my faith journey. Instead of asking if I am willing and ready to follow Christ, this view forces me to ask if I am willing and ready to do anything BUT follow Christ. If there are still other options besides Christ’s way in my life, I have missed the point of following Christ in the first place.

In the second chapter of The Spirit of the Disciplines, Willard stressed the importance of intentional, planned discipleship with the goal of transformation. One point that seemed especially harsh, yet true, was that claiming to follow Christ but doing so without a plan is no better than intentionally planning not to follow Christ (9). This is true in our personal lives, but it is also true in our life together in Christian community. Willard stressed the importance of being intentional about the spiritual disciplines both in our personal lives and in our churches. If our churches do not have set plans for discipleship, complete with means to measure the success or failure of these efforts, Willard says that we have failed to embody the second half of the Great Commission (15). Furthermore, Willard says that if faithful, regular attendees of our churches are not transformed by the ministry, we have failed these individuals (18). Unfortunately, by these measures, many of our churches today are failing. In my personal context, this language of transformation caught my eye, as “transformation” is part of the mission statement of the United Methodist Church. Our mission statement is to “make disciples of Jesus Christ for the transformation of the world.” It seems to me that perhaps my church’s mission statement is missing the second half of the Great Commission, or as Willard might say, perhaps we are making the “great omission” (15). We strive to make disciples for the purpose of transforming the world, but Willard stresses the importance of also transforming the disciples and “teaching them to obey everything that [Christ has] commanded [us]” (Matthew 28.20 NRSV). I would argue that the United Methodist Church is not failing to do this all together, but it is interesting to think about why we chose to emphasize the transformation of the world while omitting the transformation of the people in our congregations. Perhaps it is assumed…one can hope!

In the third chapter, Willard discussed salvation as a life and not simply as forgiveness of sins (33). This topic is one that is rather familiar to me, as this summer I read the book Shalom: The Bible’s Word for Salvation, Justice, and Peace by Perry Yoder. This book discussed in detail the biblical understanding of the word “shalom,” and in exploring this concept focused extensively on the concept of salvation as a physical, material, social, and political reality. Willard also noted this concept, emphasizing that salvation in Scripture is understood to be the “translation” into God’s Kingdom, here and now (40). He described life in God’s present Kingdom as “[living] in a different world” (37). One of the words that Yoder used in Shalom to describe this change from the world to God’s Kingdom was “transfer.” This word really resonated with me, as I have experienced a “transfer” in my life when I left ONU to come to Bluffton. For me, the word “transfer” brings up memories of a time of abrupt, radical change in my life not only from one school to another, but from one world to another. The atmosphere, the philosophy of education, the values, the faculty, the expectations…absolutely everything imaginable turned out to be completely different at Bluffton. My head was spinning for my first few weeks on campus, and it took me about half the semester to adjust to this new way of life and education. As I reflect on the idea of salvation as a “transfer” into God’s Kingdom, these memories and experiences that I associate with the word “transfer” inform my understanding of salvation. Just as transferring to Bluffton was a life-changing adventure for me, so salvation is the life-altering “transfer” into God’s Kingdom, here and now.