PHARISEES ANCIENT AND MODERN

Being an itinerant ('hit-run') preacher has some advantages. I remember a Sunday evening service in a conservative church in rural Victoria, Australia. They had big black Bibles and severe expressions... And they knew their Bibles, and were proud of that. It was a smallish group, so I decided to engage them in dialogue:

'Who knows who the Pharisees were?' They did. 'The Pharisees got a pretty nasty press in the New Testament - particularly Matthew.'

'Now tell me all the good things you can think of about the Pharisees.' I wrote them up on a blackboard:

The Pharisees knew their Bibles; were disciplined in prayer; fasted twice a week; gave about a third of their income to their church; were moral (very moral); many had been martyred for their faith; they attended 'church' regularly; they were evangelical/orthodox; and evangelistic (Jesus said they'd even cross the ocean - a fearful thing for Jews - to win a convert).

There was a deep silence. I asked 'Peter' sitting at the front: 'What's wrong?' He pointed to the list and said 'That's us!' 'Is it?" I responded. 'Then you've got a problem: Jesus said these sorts of people are children of the devil!'

Then we did an inductive exercise on the question: 'What's so wrong with this list of admirable qualities?' Short answer: it omits what was most important for Jesus. Whenever in the Gospels he used a prefatory statement like 'This is the greatest/most important thing of all...' none of the above were emphasized by him.

So what was Jesus' emphasis? Yes, loving God, loving others, seeking first the kingdom = obeying God the King ... And, from two Gospel verses the evangelicals/orthodox have rarely noticed - Matthew 23:23, Luke 11:42 - justice/love, mercy, faith.

None of these were on the Pharisees' list. But they're the most important of all, according to Jesus. Have you noticed items like justice/love don't get into our creeds or confessions of faith or 'doctrinal statements' either :-) ? (I've written a book about that: Recent Trends Among Evangelicals ).

Back to the Pharisees. Our text (Matthew 12:1-21) is about the problem of religious 'scrupulosity'... Jesus and his disciples were walking on the Sabbath through the fields on their way to the synagogue, to church, and they were hungry. So as the law (Deuteronomy 23:25) allowed, they plucked some ears of corn to eat. The Pharisees had problems with their 'reaping' on the sabbath. In fact, the disciples were breaking four of the Pharisees' 39 rules about work on the sabbath: technically they were reaping, winnowing, threshing, and preparing a meal!

Now the modern picture of the Pharisees almost certainly trivializes - or demonizes - their piety These were good people with good motives. But they were 'good people in the worst sense of the word'. More of that later...

Jesus' response is to argue from two precedents (lawyers/legalists are at home there) - precedents about necessity and service. David and his friends were hungry, so ate the forbidden bread (though note that when King Uzziah invaded the sacred area from another motive - pride - he was struck with leprosy, 2 Chronicles 26:16). Then the priests did a lot of 'work' on the sabbath - killing and sacrificing animals: so Jesus is saying that if sabbath-work has to do with the necessities of life and duties of sacred service, it's O.K. and the *spirit* of the fourth commandment is not violated. Then Jesus reinforces all this with three arguments: someone greater than the temple is here; God wants mercy to have priority over sacrifice; and 'the Son of man is lord of the sabbath'. Or, as the New Interpreters' Bible Commentary puts it (in a way that would appeal to a rabbinical way of arguing): 'Since the priests sacrifice according to the law on the sabbath, sacrifice is greater than the sabbath. But mercy is greater than sacrifice... so mercy is greater than the sabbath' (Abingdon, 1995, p.278). I like Eugene Peterson's translation of this section in The Message: 'There is far more at stake than religion. If you had any idea what this Scripture meant - "I prefer a flexible heart to an inflexible ritual" - you wouldn't be nitpicking like this.'

Then we have the story of the man with the withered hand. Jerome, the fourth century bishop-scholar, says some ancient Gospels tell us his name was Caementarius - a bricklayer - and he said to Jesus: 'Please heal my hand so that I can earn a living by bricklaying rather than begging'. The Pharisees challenge him: 'Is it lawful to heal on the sabbath?' Now there's a technicality behind that question, and Jewish scribes used to debate it: is it lawful for a physician to heal on the sabbath? If the answer's 'yes' how about someone else, like a prophet? The Shammaite Pharisees did not allow praying for the sick on the sabbath, but the followers of Hillel allowed it. Arguments, arguments: 'arguments by extension' to which Jesus answers with an 'argument by analogy'. If the sabbath laws allow you to help a sheep, why not a person? (But then, the Essenes wouldn't have rescued a sheep either: gets complicated!).

So Jesus healed the man. Two notes at this point: 

#1 Jesus asked the man to stretch out his hand, to do as much as he could. Jesus often did that in his healings. It's the same today: we get help any way we can, and do what we can. Jesus still heals: sometimes slowly (always slowly in cases of sexual/emotional abuse), sometimes instantly; sometimes with, sometimes without, the help of medicine... 

#2 I was a co-speaker at a conference with the Dr Paul Yonggi Cho, pastor of the largest church in the world. He said: 'Every miracle recorded in the New Testament, including the raising of the dead, has also happened in Korea: we are praying for some miracles not mentioned in the Bible, nor recorded in Christian history. Like the replacement of a limb - an arm or a leg - that's not there . We're believing God for that...!' Do what you like with that one!

We ought to make a little excursus at this point. What's the Sabbath all about? Two things, basically: faith and rest. Faith that God will supply our needs if we don't have to work all the time; and rest so that our lives will be in balance. As you know, I counsel clergy: that's what John Mark Ministries is about. They're often burned out. But when they are, it's almost always associated with a failure to take the idea and practice of sabbath seriously. They don't take a day off: a day off is any day (for pastors it's often Thursday) when from getting up to going to bed at night you are not preoccupied with your vocation. Isn't it interesting that in our leisure-oriented culture, there's also more fatigue? A lot of people are just plain tired. The five-day work week is a recent innovation, but 'leisure' and 'sabbath-rest' are not the same. Gordon McDonald, in his excellent book Ordering Your Private World has a chapter 'Rest Beyond Leisure' which I urge you to read. He writes: 'God was the first "rester"...Does God need to rest? Of course not. But did God choose to rest? Yes. Why? Because God subjected creation to a rhythm of rest and work that he revealed by observing the rhythm himself, as a precedent for everyone else... [For us] this rest is a time of looking backward. We gaze upon our work and ask questions like: "What does my work mean? For whom did I do all this work? How well was my work done? Why did I do all this? What results did I expect, and what did I receive?" To put it another way, the rest God instituted was meant first and foremost to cause us to interpret our work, to press meaning into it, to make sure we know to whom it is properly dedicated' (Highland, 1985, pp.176-7).

The Pharisees had lost sight of the essence of the sabbath. Alister McGrath says in his NIV Bible Commentary: 'The Sabbath was instituted to give people refreshment, rather than to add to their burdens' (H&S, 1995, p.242). Precisely how you keep the Sabbath today will be governed by love for God and neighbour, and the kind of work you do. If you're a manual worker, rest. If you're sedentary, do something physical. Make sure it's 'recreational' for you - re-creating your body, mind, emotions and spirit.

Jesus healed... and 'the Pharisees conspired... how to destroy him' - destroy the One through whom we have life. (When you're beaten by goodness, reason and miracle, you have no other option but rage). And 'great crowds followed Jesus'. They knew he loved them. He taught them and healed them. While the Pharisees were into destroying, Jesus was healing. The Scottish Baptist preacher Matthew Henry makes a good point here: though some are unkind to us, we must not on that account be unkind to others.

Sometimes I talk to a pastor who is being 'destroyed' by Pharisees. They are still with us. Why? It's all about what American social scientists call 'mindsets': the mindset of the Pharisee and that of the prophet are antithetical: they can't get along. Let me explain.

The Pharisee is concerned about law: how to do right. Now there's nothing wrong with that as it stands. Except for one thing: you can keep the law and in the process destroy persons. I have a friend who lectured in law in one of our universities, before he got out of it all in disgust. He said with some conviction: 'The whole of our Western legal system is sick, unjust. For one thing: if you're rich, and can afford the cleverest advocacy, you have a pretty good chance of not going to gaol; but not if you're poor.' There's something wrong with a system supposed to preserve 'fairness' when double-standards operate...

There's a tension between law and love. Law is to love as the railway tracks are to the train: the tracks give direction, but all the propulsive power is in the train. Tracks on their own may point somewhere, but they're cold, lifeless things. But love without law is like a train without tracks: plenty of noise and even movement but lacking direction. Both law and love ultimately come from God. We need God's laws to know how to set proper boundaries and behave appropriately: without good laws we humans will destroy one another. Prophets, in the biblical sense, try to tie law and love into each other. The O.T. prophets were always encouraging the people of God to keep the law of God. But the greatest commandment is love: love of God and of others.

The Australian Uniting Church Interim Report on Sexuality looks at these two issues. It answers one of them very well and the other poorly. The question: 'How can homosexuals (etc.) know they're loved by us?' is addressed with deep compassion. Marginalized people ought to feel they're accepted in our churches. But they don't, generally, so we're more like the Pharisees than Jesus in that respect. (I once discussed the issue of the legalization of brothels with a couple of women from the Prostitutes' Collective on ABC TV. In the middle of it, one of them turned to me and said, 'You Christians hate us, don't you?' How would you have responded?).

But the other question: 'What is God's will in God's word-in- Scripture about all this?' is answered poorly in the UC report. It gives us permission to be revisionist when it comes to the clear mandates of Scripture, and that's not on, for a follower of Jesus. He came not to set aside God's law, but to fulfil it, by embodying the great law of love in himself.

Tony Campolo, interviewed on ABC radio, was asked 'Tony, what are your views on homosexuality and the church?' Tony: 'I am conservative on this issue: I believe erotic attraction between members of the same sex is not God's intention for us.' 'Ah-huh, so what should the church do?' Tony: 'The last thing the church should do is to be legalistically prescriptive about the behaviour of people like homosexuals. We have to do more - much more - than simply prescribe celibacy for other people!' (The interviewer didn't know where to go after that!).

For some of my views on LGBTI issues see my critique of the Evangelical Alliance's recent publication Beyond Stereotypes . 

The last section of our Gospel reading takes all this further: Jesus the prophet was fulfilling the Scriptures. As God's chosen servant whom God loves and in whom God delights, Jesus was a meek Messiah, not a warlike one. And he 'proclaims justice' (v.18), indeed 'brings justice to victory' (v.19). Now why is justice so big for prophets - and for Jesus (but not for Pharisees)? Hang in there. Fasten your seat-belts. There's some turbulence coming as we close.

First a word to the prophets in this congregation. 'Prophets'? 'Here?' Sure. Well, who are they, and why don't they - or the church - know who they are? Why don't we recognize and commission them? Why don't we hear them speak a special revelation of God to us? Ah, there are several answers to that. Mainly, of course, prophets are somewhat unpredictable. I'm studying the second half of Jeremiah at the moment to write some Scripture Union notes: here's a guy who tells the king and the army to surrender to the enemy, otherwise they'll be wiped out and/or carted off into captivity. Not the sort of message to stiffen the resistance of your armed forces! So they tossed him into a septic tank. Prophets disturb the comfortable; pastors comfort the disturbed. But we don't want to be disturbed. And so the church organizes its life - its doctrines (like 'prophecy isn't needed anymore, we've got the Bible, and preachers') and its structures (by-laws and committees to cover everything) to exclude this more spontaneous 'word from the Lord.' And prophets tend to major on social justice which isn't nice for middle-class people - more about that in a moment.

But you can't get away from the high priority the early church and the Hebrew people put on prophecy.

What is this gift? 'The gift of prophecy is the special ability that God gives to certain members of the Body of Christ to receive and communicate an immediate message from God to his people through a divinely-anointed utterance' (Peter Wagner, Your Spiritual Gifts Can Help Your Church Grow, Regal, 1979, p.228). Prophecy isn't just predicting the future, though it can include prediction. Prophets aren't always right: so they ought to be in submission to the leadership of the church. Prophets aren't adding a 67th book to the Bible. The canon of Scripture is closed: the prophet is simply bringing a biblically-relevant message from God to us today, for our situation. Are prophets sort of carried along by the Spirit? In a sense, yes. Michael Green writes: 'The Spirit takes over and addresses the hearers directly through [the prophet]. That is the essence of prophecy' (I Believe in the Holy Spirit, Eerdmans, 1975, p.172). Do prophets tend to be political activists? Often yes - as in the Bible. And today, therefore, such people are unlikely to be pastors of churches - if a pastor has a prophetic gift they'd better have also an independent income! 'Since their message is frequently unpopular, they would feel restrained if they were too closely tied to an institution. And many church institutions feel uncomfortable with such prophets around too much... they tend to shun church bureaucracies and prefer to be outside critics' (Wagner, p.230). Now there are varying points of view - between and among Pentecostals and Evangelicals about the ministry of prophets, and this is as much as I want to say about it all here. Except for this: if God gives you a special message for your church, write it down, and give it to the leadership: and hold the leadership accountable about praying over it, and then leave the decision about whatever happens with it to them.

Let us go back to those two Gospel texts.  Evangelicals (like me) have ignored for 500 years: Matthew 23:23, Luke 11:42. Jesus is inveighing against the Pharisees, and saying that despite their religiosity they've missed the point - which is justice/love, mercy and faith. Justice comes first (as with the prophet's message Jesus is quoting: Micah 6:8). Why? Simple: justice is all about the right use of power; it's about fairness; it's about doing right - particularly for the poor and oppressed. Social justice is all about (it's *only* about) treating others as being made in God's image; human beings with respect and dignity and infinite worth. Justice is about the most important characteristic of human beings - their Godlikeness. Gays and lesbians, for example, aren't just individuals who parade their gayness in Mardi Gras festivals. They're made in the image of God. Hitler was made in the image of God; so was Stalin; so were Pol Pot and Idi Amin and Saddam Hussein... And so are the people in church next to you this morning. CSLewis says somewhere (The Weight of Glory?) that if we realized who the others really were with whom we were worshipping, we'd be tempted to fall down and worship *them*!

There's probably something of the Pharisee in all of us. We take two good gifts from God - law and truth - and create all sorts of legalisms and dogmatisms to save us the trouble of loving people we don't like. What is your spiritual 'achilles' heel'? How does the devil get to you? One of our '18 questions' for retreatants asks: 'For what non-altruistic motives are you in ministry?'

Have you noticed that in the ministry of Jesus, the message of repentance was mainly aimed at religious people, church-folk, like us? When we elevate law over love; rules and precedents and structures above persons; when social justice is not at the top of our agenda; then we've got some repenting to do. Pharisees are people who know the Bible and miss the point. Lord help us!

(P.S. The statement about 'trivializing the Pharisees' refers to several problems biblical scholars have about the Pharisees in the NT in general and Matthew in particular. See, eg. the excellent article on the subject in The Anchor Bible Dictionary (Doubleday, 1992)

Shalom!

Rowland Croucher

http://jmm.aaa.net.au/ 

Updated October 2011

http://ameliasgranddad.blogspot.com/

25 BOOKS EVERY CHRISTIAN SHOULD READ

25 BOOKS EVERY CHRISTIAN SHOULD READ (Renovare, 2011)

‘Pray constantly’ (1 Thess. 5:17). The devout Russian peasant-author of The Way of a Pilgrim added: ‘These words made a deep impression on me, and I started thinking of how it could be possible to pray without ceasing when the practical necessities of life demand so much attention’.

But a busy American professor, Thomas Kelly (A Testament of Devotion) says it can be done: ‘I find that a life of little whispered words of adoration, of praise, of prayer, of worship can be breathed all through the day. One can have a very busy day, outwardly speaking, and yet be steadily in the holy Presence’.

Perhaps C S Lewis (Mere Christianity) offers the best summary of this paradox: ‘Christ sometimes describes the Christian way as very hard (taking up one’s cross), sometimes as very easy (“my yoke is easy and my burden light”).’

25 Books Every Christian Should Read provides some excellent wisdom about both ‘contemplation’ and ‘action’. 

Actually there are three lists here:

(1) The main one, with a chapter devoted to each. The 25 authors of these spiritual classics consist of 20 DWM’s (Dead White Males), two Dead White Females, two of unknown gender and ‘Various’ [1]

(2) Embedded in each chapter is a list of the five-or-so choices of various well-known contemporary (American) authors.

(3) Then we have some good recommendations of the ‘Best Contemporary Authors’ [2]

The spiritual classics missing from all three lists make for an interesting list in itself: Scottish scholar/preacher James Stewart gets one vote (A Man in Christ) but his contemporary English scholar/preacher W E Sangster doesn’t rate a mention: which I’ve found is common on the American side of the Atlantic. (When I commended Sangster to Richard Foster he told me he’d never heard of him!). There are a few books by Richard Rohr and Brian McLaren – two of the most-read progressive authors in the English-speaking world. The best writing preacher (or preaching writer) in the English language – John Claypool – is nowhere at all. Frank Laubach, one of the outstanding modern mystics, is mentioned only once or twice. Buechner, I think, is also listed only once or twice.

Lists of ‘best books’ must always be accompanied by a few caveats: who’s putting the list together? (Here’s it’s a group of university-educated American teachers/writers with a contemplative bent. You’d expect American Quakers among them to commend John Woolman’s Journal; or Methodists to like Wesley’s Journal and/or Sermons; and you’d expect a tertiary-educated person to say C S Lewis’ Mere Christianity is easy to read, despite its plethora of obscure turns of phrase – like ‘asinine fatuity’). Does a list by one person comprise books which impacted her/him throughout their life, or those which they’d recommend to a wide range of readers? Does the list-author read widely, or are they stuck close to their own theological tradition? Fortunately all the lists here are theologically eclectic.

Some of the 25 books in the main list I wouldn’t include at all. Athanasius’ On the Incarnation and Calvin’s Institutes belong among works of historical theology, but not in a list of books teaching basic spirituality. Dante’s The Divine Comedy may help medieval Christians to pray better – but not moderns.

If you wanted just one substitute, you couldn’t go past a modern edition of the Anglican Book of Common Prayer.   

Other titles certainly do belong here: the one novel among the 25 (Dostoevsky’s The Brothers Karamazov); the various autobiographical works  - Augustine’s Confessions; Merton’s The Seven Storey Mountain - though his anti-Protestant rants are a turn-off: which would lead me to suggest his New Seeds of Contemplation as a better choice; and Nouwen’s The Return of the Prodigal: though I reckon you can’t understand Nouwen-the-wounded-healer without being aware of his lifelong battle with a homosexual orientation.

Another issue: the lists here presuppose that praying is mostly ‘verbal communication with God’. Surely prayer-as-action is just as important.  

OK: you have a right to ask me for my list. Here’s my ‘top dozen’ for any Christian – tertiary educated or not but who loves to grow through spiritual reading, rank-ordered in terms of both strategic importance and suggested order-to-be-read: The Message (Eugene Peterson) – read it straight through at least once; Richard Foster’s Celebration of Discipline and Streams of Living Water – the very best overviews of the main spiritual disciplines; anything by Brian McLaren (except, perhaps, his novels) and Richard Rohr (start with his best book, Breathing Under Water: Spirituality and the Twelve Steps, 2011); W E Sangster’s The Pure in Heart (his magnum opus - a broad-brush overview of the spiritual life); Bonhoeffer’s Life Together – spirituality is a corporate not just an individualistic matter; any books of sermons by either/both John Claypool and/or Barbara Brown Taylor; yes, C S Lewis’ Mere Christianity and/or John Stott’s Why I Am a Christian; Thomas Merton New Seeds of Contemplation, and finally, the brilliant Confessions of Saint Augustine.

Back to the 25 Books: the layout is easy-to-read: a 2-3 page introduction, then a few paragraphs on why this particular book is essential; some hints in half-a-page or so about how to read it, followed by a few pages of key quotes; and finally a Study Guide for Personal Reflection. Terrific stuff! Now back to reading it a second time…

~~

[1] The males: Athanasius, Augustine, Desert Fathers, Benedict, Dante Alighieri, Thomas a Kempis, John Calvin, John of the Cross, Blaise Pascal, John Bunyan, Brother Lawrence, William Law, Dostoevsky, G K Chesterton, Gerard Manley Hopkins, Dietrich Bonhoeffer, Thomas Kelly, Thomas Merton, C S Lewis, and Henri Nouwen.

The two women: Julian of Norwich and Teresa of Avila.

Unknown and ‘various’: the anonymous authors of The Cloud of Unknowing, and The Way of a Pilgrim (the pilgrim was almost certainly male), and the ‘Various’ authors in The Philokalia (those monks were almost certainly all male too).

[2] Wendell Berry, Richard Foster, Anne Lamont, Brian McLaren, Eugene Peterson, John Stott, Walter Wangerin Jr, Dallas Willard, N T Wright. In case you didn’t pick it, two of these are English, the rest American.

~~

Rowland Croucher
December 2011.

Note: watch this article on jmm.aaa.net.au for some added comments by others and myself over the next year or so.

A Guide to Prayer for Ministers and other Servants

A Guide to Prayer for Ministers and other Servants (Upper Room, 1983)

1982-3 I was the most difficult year of my professional life, recovering from a painful divorce from the church to which we had been called a year earlier. [1]

But it was also the richest, spiritually. With no other pastoral interruptions, I prayed/read while walking around English Bay, Vancouver (‘the most beautiful city in the world’ the travel people tell me: what a place for God to choose for a ‘desert’ experience!).

I lived in the spiritual classic The Cloud of Unknowing - ‘piercing the dark cloud with a dart of longing love’ – and read books about contemplative prayer and spiritual direction.

And dreamed dreams which I hadn’t dreamt before. Like: why don’t mature Christians have more devotional resources which bridge the conservative/liberal/Catholic divides? Actually two pastor-scholars had asked the same question a generation before – W E Sangster on one side of the Atlantic and A W Tozer on the other. And just seven or eight years earlier a new wave of spiritual writing was born, led by Richard Foster, Kenneth Leech, Tilden Edwards and others  – a movement which has been gathering momentum ever since.

But while those five authors wrote some spiritual classics which still enrich us, they hadn’t put together something which could be used for pastors’/leaders’ daily devotions.

So I dreamed of publishing something which would bring all these streams together, and the initial volume – Still Waters Deep Waters - became something of a best-seller, at least for an Australian book – 35,000 copies. This was followed by seven other similarly-formatted volumes over the next ten years or so. [2]

But down in Nashville, Tennessee, two people had a similar vision, and in 1983 produced a devotional classic titled A Guide to Prayer for Ministers and Other Servants. Like Still Waters Deep Waters Reuben Job and Norman Shawchuck brought together the best Scriptures, quotes, homilies, poems and prayers from a wide range of sources, into 418 pages of delightful spiritual nourishment.

Study this list of their most-quoted authors: Carlo Caretto, Henri Nouwen, George MacDonald, William Barclay, Anthony Bloom, the Cloud of Unknowing, Harry Emerson Fosdick, Richard Foster, Robert Greenleaf, Urban T. Holmes III, Thomas a Kempis, Hans Kung, Malcolm Muggeridge, Thomas Pettepiece, Hannah Whitall Smith, Mother Teresa, Elton Trueblood, Simon Tugwell, Teresa of Avila, Howard Thurman, Evelyn Underhill, Simone Weil, H A Williams… Each of these contributed six or more quotes…

Now that’s a marvelous group of spiritual writers: if there’s a name or two there you don’t know, guess what? you’ve been feasting on limited rations all these years! They’re Catholic, Orthodox, Protestant, evangelical, liberal, Anglican, Quaker, Presbyterian, classical, modern  - you name it! The secret of anthologies like this one is that the compilers believe God has spoken by ‘many and various’ saints and prophets over the centuries. Richard Foster’s Streams of Living Water is the best modern exponent of that idea. [3]

Let me whet your appetite with some of the best quotes:

When we go to the Bible with an empty spirit, moved by intellectual vanity, striving to show our superiority to the text; or as barren souls who go sight-seeing to the words of the prophets, we discover the shells but miss the core. It is easier to enjoy beauty than to sense the holy… (Abraham Joshua Heschel – a Jew!)

 God is nearer to our minds than our own thoughts; nearer to our hearts than our own feelings; more intimate with our wills than our most vigorous decisions. If we are not aware of him, it is not because he is not with us (Albert Edward Day – a Methodist)

The fire of God [burns worst at a distance]. When we turn and approach him, the burning begins to change to comfort, which comfort will grow to such bliss that the heart at length cries out with a gladness no other gladness can reach: ‘Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee!’ (George MacDonald – one of C S Lewis’s mentors).

I could easily have chosen 200 more…

Do yourself a favour and go to some of the online secondhand book sites and get a copy of this brilliant anthology. [4] And take your time reading the 68 chapters/collections of quotes – perhaps for a whole year.

[1] http://jmm.aaa.net.au/articles/17347.htm

[2] http://jmm.aaa.net.au/articles/9645.htm

[3] http://jmm.aaa.net.au/articles/15687.htm

[4] http://www.abebooks.com/ has plenty for sale – for just a few dollars upwards!

Rowland Croucher

November 2011

Richard Foster, Sanctuary of the Soul: Journey Into Meditative Prayer (IVP, 2011)

Contemporary culture, writes our (Quaker) author, ‘is good at training us in almost everything and anything… except prayer’. His opening quote is from Elizabeth O’Connor: ‘Churches have no courses on meditation, despite the fact that it is an art that must be learned from those who have mastered it, and despite the fact that the supreme task of the church is to listen to the Word of God’.

Now why don’t churches teach meditation? Well, for example, evangelicals either have a hunch that meditation is an esoteric Eastern practice (and one must not risk contamination from those religious ideas), or that somehow God can sanctify one’s reason but not the imagination, or ‘we’ve got to be practical: sitting around waiting for nice ideas/feelings isn’t going to get things done’. [1]

All of the biblical leaders spent a disproportionate amount of their lives in deserts. What did they do there? They certainly didn’t start up seminaries to teach courses on conflict resolution, or theories about the authorship of the Pentateuch… Richard Foster’s answer: they relinquished into God’s hands their ‘imperialist ambitions to be greater and more admired, to be richer and more powerful, to be saintlier and more influential’.

There they experienced what Elizabeth Barrett Browning declared:

Earth’s crammed with Heaven.
And every common bush afire with god;
But only he who sees, takes off his shoes.


There are two major texts for meditation: the Bible and the ‘book of nature’.

Meditation is about ‘experiencing the unifying grace of recollection and the liberating grace of beholding the Lord, [as we are] ushered into the prayer of listening’. (On this subject Foster shares his indebtedness to Dallard Willard’s Hearing God, IVP 1999). Out of such deep listening, Richard-the-pastor tells us about his calling a parishioner: ‘Ron, I am not asking you to do anything, I am just wondering how you are doing’.

As the little boy said when asked why he was throwing starfish back into the sea one by one, when there’s miles and miles of beach and so many hundreds more starfish: ‘Well, I am making a difference for this starfish’.

Meditation is the listening side of our communicating with God. How does this relate to the gathered experienced of worship? Well, ‘the entertainment show that is so characteristic of contemporary worship will begin to feel plastic and artificial’ whereas people are ‘instinctively seeking something deeper, more profound’.

For one thing, our spiritual lives need to be more grounded in silence. ‘Remember T S Eliot in Ash Wednesday when he asked.

'Where shall the word be found/ where will the word/Resound?/Not here, there is not enough silence.’

Does a meditative life involve mystical experiences? Yes, sometimes: though it took Paul 14 years to be able to share what happened when he was ‘caught up into the third heaven’.

This is a book more about encouraging us ‘into the silence’ than giving us a list of ‘how to’s’.

His recommended ‘Resource books’ are by these authors: Julian of Norwich, Teresa of Avila, Brother Lawrence, Madame Guyon, Jean-Pierre de Caussade, Jean-Nicholas Grou, Ole Hallesby’s Prayer (I couldn’t get into this one), Frank Laubach (amazing man), Sadhu Sundar Singh, Catherine de Hueck Doherty (Poustinia – beautiful!), A W Tozer (Pursuit of God: see http://jmm.aaa.net.au/articles/22936.htm ), Thomas Merton...

Interestingly, Richard hadn’t heard of W E Sangster, so I once gave him a copy of Sangster’s magnum opus  ‘The Pure in Heart’. My hunch is that he still hasn’t read it!

Speaking of magna opera if you wanted to buy just one book by Richard Foster, get his Streams of Living Water – a brilliant summary of the six major traditions of Christian spirituality.

[1] The best exponent of St Paul’s mysticism vs. the Protestant emphasis on justification etc. that I’ve read is in James Stewart’s  A Man in Christ - especially his chapter on Mysticism and Morality. See http://en.wikipedia.org/wiki/Pauline_mysticism

Rowland Croucher
Jmm.aaa.net.au
October 2011

RETREATS AND A SPIRITUAL AUDIT

One of the special offerings of John Mark Ministries to pastors, church leaders and their spouses – and many others – is a ‘This is Your Life’ retreat. In these two months as I write six individuals and one couple have booked a retreat-time. (They will come from our home-state Victoria, one from interstate, another from an Asian country).

Here are the most commonly-asked questions about our retreats:

Question: What’s the general idea of a retreat?

Answer: It’s a time to ‘stocktake’, review one’s life, without any other distractions. It is to one’s spiritual/emotional/relational life what a medical check-up is for one’s physical well-being.

Q: What do we do?

A: Talk (about six hours over two days): often we walk along the Dandenong Creek to the bird wetlands nearby, think, pray, reflect, write in your journal…

Q. Ah, um… what do we talk about?

A. Anything of importance to you – unfinished business from the past, difficulties in your life/ministry/relationships, your spiritual life – anything at all.

Q. If something’s too ‘personal’ or difficult do we have to talk about that?

A. No: you call the shots. Some matters might be too hard, so we don’t have to face them until you’re ready. But in principle there’s nothing we don’t talk about (and after 22,000 hours of doing this I’m only rarely coming across people’s experiences that are really novel)!

Q. Is there some sort of structure to our discussions?

A. Well, yes and no. Depends on several things – the ease with which you hold up your end of the conversation, the issues at stake. The ’18 Questions’ appended below provide a rough guide to our time together. We usually begin with the time-line; the story of one’s childhood often takes an early hour together, adolescence another hour… and so on.

Q. Is there a ‘confessional’ dimension to this?

A. Usually yes, but not necessarily. Under the headings ‘guilt’ or ‘shame’ you may wish to get rid of bad stuff accumulated over the years. Sometimes, if these issues are ‘real bad’ we might have a time of writing it out/burning it up and experiencing ‘absolution’ as God forgives us and cleanses us.

Q. So, let me get this straight: you, Rowland, ask lots of questions?

A. Well, yes, but it’s not an interrogation. I’m simply the prompter, you’re on the stage (and if you want to carry the analogy further, God is the audience).

Q. Does that mean only Christians do this?

A. No, I’ve had some ‘ex-Christians’ and ‘non-Christians’ come to a retreat.

Q. What’s your philosophy of counselling?

A. There are several ways to respond to this. Good counselling is pure friendship, the exercise of unconditional love and ‘grace’; it’s the chance to off-load stuff that is weighing us down, to clarify/objectify issues that have ‘gone round in circles’ in our head. I’ve identified about sixteen ‘counselling philosophies’ (Freudian, Gestalt etc.) and I’m somewhat eclectic, using insights from all of them. However, I’m fairly strongly ‘Glasserian’ (William Glasser’s book Reality Therapy is a guide to this way of thinking) – that is, I believe in our God-given ability to take charge of our life. What we do to life is more significant than what life does to us. I’m also strongly influenced by the women’s and men’s movements. For example, a lot of male problems go back to inadequate fathering or initiation into manhood. A lot of women’s problems go back to their non-affirmation by fathers etc. When I asked a forty-year old woman why she’d come on retreat she said ‘To rent a dad – the dad I never had!’

Q. What about the practical details and cost?

A. You stay with your friends or book into a local motel – like Quest, Wantirna/Knox – 03 9801 6044: ask for a $100/110 rate. A recent retreatant found that the 4 1/2 star Golden Pebble Hotel (500 Boronia Rd. Wantirna) was cheaper – $95 on the Wotif website. Suggested donation: a $200 deposit when you book the retreat, then, say, $800, at the time of the retreat, total $1,000: all tax deductible (and negotiable if that sum is difficult for you). Contact me by email to arrange payment – either by cheque: simply click on the ‘Contact Us’ button top right on your screen (or change the [at] to @ in rccroucher[at]optusnet.com.au) and I’ll email a postal address. Or if online: Direct Debit to Account name: John Mark Ministries (if an organization/church is paying) or Well-Being Australia (tax deductible if an Australian individual is making the donation) BSB: 063 191 then account 0090 1840 (JMM) 1012 2484 (WBA). Note: I do not draw a salary/stipend – all donations go to various ministries/missional projects we support, like Urban Seed, working among the poor in downtown Melbourne, or UNOH, a brilliant missional organization serving the poor in Springvale/Noble Park Victoria, and in Bangkok, Thailand. The best way to view remuneration is that it’s ‘an exchange of gifts’: money for (hopefully) 72 years of accumulated wisdom and love. Meals out are included. You may purchase any of my books at cost. The timing is over two days: the overnight sleep between sessions is important for us both to pray/reflect on what has been talked about. Usually, the retreat lasts from late afternoon (about 4.30 pm, then a couple of hours over dinner) one day, and resumes about 9.30 to about noon the following day. Bring your walking shoes!

Q. Can I come back for other sessions if there’s more to talk about?

A. Yes, I’d love that. I will continue to pray for you, and it would be good to know how you’re going. You can email me to keep me updated…

Q. OK. I might do a retreat on my own first and see what happens. What/where are those 18 questions?

A. Here they are (below). All the best.

Select some/all of the following, and jot down notes for discussion in your journal:

1. Do a time-line of your life, noting ‘highs’ and ‘lows’ (however you define them). Graph the highest and lowest and put rough dates against these, noting your feelings then and now about these events/experiences. Why were/are they significant?

2. On separate pages, write the following headings and make some notes on your experiences in each: Anxiety/Fear, Sadness/Grief, Guilt (bad things I have done)/Shame (bad things I feel about me), Irritation/Anger.

3. What problems/challenges do each of the ‘seven deadly sins’ hold for you? (Sloth, Lust, Anger, Pride, Envy, Gluttony, Greed). What are your ‘addictions’?

4. We each have a ‘shadow’ side (Jung). What is yours? Where are your areas of incompleteness? For what non-altruistic reasons are you in ministry or doing good?

5. Of the three great temptations – money, sex, power – where are you weakest? Why? What are you tempted to do/be/think if you were sure you wouldn’t be found out in this life?

6.  What dreams do you recall? What do they tell you about yourself?

7. What ‘spiritual gifts’ has God given you? What have you done with them?

8. If the relevant resources (money, people, authority etc.) were plentiful enough, what would you like most to do with your life?

9. What happens when you pray?

10. Write a paragraph about each of these: God, Jesus for me, faith, love, hope, the Bible, the Church, authority-figures, being a woman/man, being a parent, being a child, being a partner, counseling / being counseled, work, church, hobbies /interests…

11. What books and/or movies, great works of art etc. have most influenced you? What are your favourite Bible passages/texts? Why?

12. What do you like / what don’t you like about the way you were brought up?

13. Write some notes about friendships. What do you enjoy? Do you have sufficient friends? What do you do with them? Are there limits to what you can disclose to them?

14. Physical/emotional/mental health: where could you improve? How’s your diet, exercise, rest/sabbath/sleep and thinking habits? If there were some things you’d like to change about yourself what would they be?

15. How do you feel about the future?

16. If you died today, write down in one page what your eulogy might look like (be honest!).

17. Write in a page or so what you think you will hear at the Great Judgment!

18. List anything else of significance in your life that you’d like to think/pray/talk about…

Shalom! Rowland Croucher

See Also: Case Study: ‘Cynthia’ ( http://jmm.aaa.net.au/articles/4973.htm )

*****

Some notes and reflections on time with Rowland Croucher

I am 30 years old and grew up in a close knit community, in a family of 3 children. We faithfully attended church every Sunday and went to a Christian school as well. On the surface my family seemed happy – Dad worked hard to provide for us and we never lacked anything we needed, or even any of the things we really wanted. But I don’t ever remember hearing him say he loved me. My parents were reluctant to praise us in any way in case we became proud. Things around the dinner table were often quiet – no one ventured an opinion about anything because it would just be cut down and when there was humour it was in the form of sarcasm and put downs. Defensiveness was the key communication strategy and withdrawing into silence ran a close second.

I craved my parent’s affirmation and praise and sought it by good grades which never seemed good enough. I adored my teacher’s praise and cried when school ended each term and they left.

I struggled in relationships – although I had a good number of friends I was fearful of them moving on to other friendships, and experienced a lot of jealousy. If someone else entered a friendship I often backed away, withdrew and shut down, assuming that I wouldn’t be wanted any more.

I had had an “experience” with God in my teenage years and began praying and reading the Bible regularly, as well as any books I could get my hands on about living the Christian life. I was a ‘model’ Christian girl, attending youth and prayer groups, and spending a year at Bible College. That’s where I got to really know my future husband, whose love was the first ‘building up’ kind of love I had ever known. After working in a number of different jobs, he was asked by a church to come and work with them and, as we wanted to serve God together, I soon joined him in this role. I looked forward to working with the pastor who was gifted in many areas, but from the beginning we struggled. I longed to know I was doing ‘ok’ with my up-front responsibilities. I would go home from worship and feel condemned for hours afterwards, ‘knowing’ that what I had done was ‘stupid’ and ‘hopeless’. I wanted my pastor to tell me it wasn’t and to still the inner fears I battled with more and more. For a number of reasons he didn’t. I knew I had to make a choice to continue – that I could not be dependant on his approval. I tried to not do what I had done so many times before, in shutting off and withdrawing. But we continued to clash and things just got worse, despite several hours of counselling with him and efforts to forgive. In the end we did what we had to do up front on Sunday’s – and kept up appearances just as my family had done so well all those years ago.

When I heard Rowland Croucher speak about the importance of fathers something triggered inside of me and I knew I could speak with him. It was a fairly big step to take – we live on one income, so spending money on a counsellor was a huge thing for us! We booked our weekend in faith! I had a deep desire to touch the hem of Jesus’ garment and be made whole … for my years of bleeding to stop … if I could just touch his cloak …

These are some of the things we talked about on the weekend:

I shared some things about my Dad, and cried. Obviously there’s a softness somewhere in his heart for me but he is unable to show it, for whatever reason – the most probable being that he didn’t receive it himself. This is unfortunately the norm for fathers and their daughters, but is completely the opposite of how it should be. A father is the only person in a girl’s world who can give her affirmation but without the sexual price tag. It’s difficult for husbands to affirm for the same reason, and also that the wife thinks he has to say nice things� its his job! It’s even hard to believe a counsellor, because he is being paid to affirm. I wrote in my story that I wanted to shake Dad out of his confidence struggle, but people have shaken me and it hasn’t worked, so obviously something much different/deeper than shaking is needed!

A father’s job is to soften his daughter and prepare her to delight in her sexuality and receive her husband one day. If my father spent what time he did with me retreating and backing away, then I will have problems coping with sex, which is basically invasive. How can I relate sexually, invite and respond warmly to the male authority figure in my life (my husband) when my previous highest male authority (my father) was completely unemotional towards me? Pain in sex is quite normal in this situation. In what should be a wonderful experience the body doesn’t naturally receive and invite. There is a psychological shutting down. The only women who don’t have a problem with sex are those who’ve been fathered properly, which is not very many women at all!

Was my pastor unsure how to handle my fragility? I feel part of my expectation with him was reasonably healthy, partly unhealthy and that not much of it at all was met! It is possible to have a therapeutic relationship with my next pastor to be honest with him and tell him my struggles – with confidence, self-esteem and need affirmation. I struggle to trust authority and need to work on this.

If I tend to smother people in my search for an exclusive friend, then people may not know how to handle the frailness they see and back away. People are unlikely not to like me unless I’m projecting something they can’t handle.

My problem is not giftedness, it’s confidence. What people see when I’m leading up front and what I feel inside don’t match up. A lot of what I do up-front is an exhausting act. I can act quite well but it gets tiring because I’m not being myself. My opinion of myself is measured by what others say about me – a fairly unreliable yardstick!

One of the first jobs Adam was given to do was naming the animals. Similarly, one of the first steps in healing/redemption is to name the problem. What animals are in my inner zoo? (A tiger who lashes out, a kitten who wants to be stroked?) When I name my problem I will be on the way! When I had my “God experience” I moved forward in my faith, but much of what I’ve learned since then is just a shell around the thick wall of my heart. I don’t know how to receive God’s love and I don’t know how to relate with a healthy love to those around me. Currently I am on the wrong side of grace – I need to stand on the right side and begin the process of transformation. Among other things I need to break the ties with my Dad which were transferred to my husband sexually, and transferred to God in an inability to receive his love.

These were some of Rowland’s suggestions for me:

Little children cannot have ideas about ideas. What they see is truth for them. When a little girl (me) saw her Daddy back away and not affirm her, she could only interpret that as meaning he did not love her and she was not loveable. That is a child’s reality.

I want to be healed from my fear of others and their opinions of me, my jealousy, self hatred and hatred of others.

People like me become whole when they

• Make a confession of their shadow side and their sin. This is being honest, it’s saying “This is who I am”
• Realise that the child’s reality is real and not odd in any way. How a child sees the world is true for the child. They cannot interpret a father’s coldness towards them as anything but coldness. The automatic assumption is that “there’s something wrong with me”. Young children, especially girls, usually blame themselves for their parent’s weaknesses, which are almost never their fault.

Now I am grown up, but this little girl is still running my life. Paul says that we are to put away childish things. This includes the reaction of the little girl who sees things as her problem when other’s don’t like her. I don’t need to be in bondage to this. The grown woman in me needs to take control of the child. The child in me can be an OK thing – it is sweet and winsome, but is counterproductive when fearful and too close to the surface. How do I grow up?

• I can make a covenant with men whose feedback I rely on to give be honest with me about the things I do. This will probably be my husband and my pastor. My husband loves me as I am, and my pastor is, in a sense, a spiritual father for me. I will serve my church better if he relates to me as a kind of Dad. I need to learn to trust what these two men tell me.
• I can start a book divided into half on each page. On the left hand side (messy and childish writing) I can write down how I’m feeling about a situation with my childish left hand writing. On the right hand side (with adult writing)I can write what I think God’s response to the situation would be, and what the response of an objective adult might be.
• I can learn to walk by faith. Each day I can decide, just for that day, to accept God’s reality about me, even when I can’t understand it, and act as if that reality is true, even if I don’t believe it. I can go out, acting as if I’m a lovable person and choose not to be put off by any paranoia. Tomorrow I can choose to do it again.
• I need to watch what is going through my head. Inner messages are OK (everyone has them), but I need to watch the content! My mind is like a jug of poison that needs to be replaced by pure, fresh water. Each day I need to think some good things about who I am and what God has done for me in the past, is doing right now and will do in the future.
• I need to meet Jesus and feel accepted and loved. I need to learn about grace. I need to know that I am acceptable to Him in spite of all the junk. He doesn’t love me more, nor less than any other of his precious human creations. To do these things I need the discipline of a daily quiet time. Some ideas for this are
• To light a candle before I begin
• To pray and ask God to meet me in the words of the Lord’s prayer or some other simple prayer such as “My all powerful, all loving friend. I come to you and ask you to displace the poison in my life. I trust you and ask for your Spirit to guide me now”.
• To read the Bible. It can be read for information or transformation and is the pure truth of God which needs to be poured into my life.
• To pray before I sleep.

On returning home this verse was in my daily bible readings:

Therefore prepare your minds for action; be self controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. – 1st Peter 1:13

This is for me! My mind is a big issue in my struggles, I do not understand grace and I long for Jesus to be revealed in my heart and life! And I move forward in hope!

*****

I am a 46 year old male who has recently returned from a weekend retreat with Rowland. I live in Sydney and the thought of travelling all the way to Melbourne to talk to someone about what I thought were a few issues I had been trying to deal with seemed a bit over the top. In fact the idea of arranging to talk to a counsellor at all was something I never saw myself doing until about 18 months ago when I experienced the biggest failure in my work place that left me with acute anxiety and depression like I have never known before. And believe me when I tell you I know all about depression having suffered from it for as long as I can remember at various stages of life, and never doing anything about it until recently.

I have been a Christian for about 20 years.  I attended Bible College for a year, went to or ran home groups for much of that time, had what I thought was a pretty good devotional life that included prayer and Bible study and I have a good circle of friends that we socialise with regularly.

I kept thinking that “she’ll be right mate, I can work this out”. Isn’t that the typical male response to dealing with problems? The truth of the matter is, I wasn’t working things out and not only that, things were  getting worse.

When I say “things”, I mean my emotional and spiritual well being.
With this overwhelming sense of failure came attitudes of worthlessness, despair, and probably the scariest of all was the realisation that I was becoming very bitter. It was so real to me that I could almost taste it. My darling wife of almost 25 years and some great friends continually encouraged (without pushing) me to seek help. Prior to that I had been searching the web for articles on anxiety and depression when I came across John Mark Ministries. Immediately the name struck a chord with me given the nature of my own previously mentioned failure, yet it wasn’t until 12 months later that I finally booked a retreat for March 2010.

Prior to leaving for the weekend I completed the questions that are posted on the web and found them to be extremely helpful in preparing my heart for the talks I would have with Rowland. The  other thing I did prior to leaving was to make up my mind that I was going to be as truthful as I could possibly be to any of the questions that were posed to me: this made me more than a little  bit nervous I can assure you. I needn’t have been, because what I experienced with Rowland as I poured out my heart on things that I thought I could never share with anyone else was a non judgemental and unconditional love without fear of reprisal. The thing is you can talk about as much as you want or as little as you want on any subject that is bothering you. And we covered a fair bit in the six hours. It’s entirely up to you: you’re never pressured to go anywhere you don’t want to go.

Without going into all the detail, we started off by going through a time line of my life and discussed relationships within the family. It didn’t take long for Rowland to work out that much of the difficulty I had experienced in life, including the ongoing battles with depression were directly attributable to the relationship I had with my father and the void that this had left in my heart. Something that had never really crossed my mind.

I had long since learned to forgive him for the emotional abuse that I felt I had suffered for all those years. He was a very angry man who broke my spirit at an early age through verbal abuse and constant outbursts of anger. Nothing was ever good enough and unless you agreed with him on every subject imaginable you were put down and shouted into submission. My first real recollection of this behaviour began when I was about 7 years of age and continued up until I left home at 18. I never knew when the next outburst was coming, so as a result I tried to stay as far away from him as possible. So, essentially I grew up without having one meaningful conversation with my father. Nor feeling as though I could approach him for guidance about any subject. In short I was very fearful of him and never experienced the type of loving father son relationship.

As a result of the weekend and our talks, Rowland has been able to steer me toward some really good material on manhood, fatherhood, and the process of mentoring that is essential in the development of healthy mature men. If anything is really bothering me I flick him an email and he usually gets back within a couple of days with the best one line responses ever (two if it’s really serious, ha ha).

Probably the best way to describe the change in my whole attitude since my weekend retreat comes from my beloved wife when talking to a friend over the phone I overheard her say, “I have got my husband back.”

*****

(for John Mark Ministries retreatants).

1. LOVE FOR GOD – with all my heart, mind, soul, strength: how am I doing in these four areas? Does all this translate into a life of obedience to God?

2. INTIMACY WITH GOD: how are my devotional disciplines (Bible reading, prayer, spiritual reading)?

3. PRAYER: specifically – how are the components of adoration, confession, thanksgiving, supplication? Contemplation / meditation?

4. LOVE FOR OTHERS: do I serve others each day without thought of reward? Am I an encourager and non-judgmental listener?

5. CHARACTER: (go through these slowly, one at a time): how’s love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control? Are my emotions ‘under control’, with past emotional stuff dealt with?

6. PRIMARY RELATIONSHIPS/COMMUNITY: how am I currently nurturing relationships with spouse, children, parents, grandchildren, God-children, friends?

7. CHURCH: Am I a regular contributing member of a worshipping/missional community? Are my skills/gifts available to others?

8. THE WORLD: what ministries of evangelism, compassion and social justice am I involved in regularly? Are one or two of these cross-cultural?

9. INTEGRITY: how’s the devil getting to me these days in terms of of money, sex, power? How’s my thought-life?

10. TIME/SELF-MANAGEMENT: are my days, weeks, months, years ‘balanced’?

11. WORDS: am I thinking more carefully before I speak these days?

12. WORK: do I believe my vocation is God-ordained? How does that translate into the excellence with which I pursue it? Is my life balanced between work and relationships?

13. NATURE: do I take regular excursions into the natural world to find and relate to God the creator/sustainer/redeemer there?

14. RECREATION: are my leisure-pursuits (particularly TV watching and sporting interests) for re-creation, or have they become time-consuming and idolatrous? Do I have a regular weekly and yearly sabbath/quiet days/reflective retreats?

15. HEALTH: Do I have a healthy diet, adequate exercise and sleep, regular physical check-ups?

16. THE MIND: Do I have a good balance in my reading? Spiritual discernment in terms of media/ the world/ ethics/ politics etc.? Do I regularly read theological/ devotional/ auto/biographical books? Is my thinking able to be free of human ideological / theological systems, and comfortable with ambiguity?

17. STUFF: Do I have a desire to sell or give away more possessions than I bring into my home? Do I (at least) tithe my money, skills and time?

18. ACCOUNTABILITY: do I have a life-coach or mentor to help with reality-checking and keeping to any covenants I’ve made? A spiritual director to assist in my relationship with God? A group of peers to talk with and pray for one another?

Rowland Croucher