MRS 633 Being Christian in A Secular Society 7-20-21

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MRS 633
Being Christian in a Secular Society

Living as a Christian within the environment of unspiritual forces
Living as a Christian within the environment of unspiritual forces

Drawing upon theological concepts of Scripture, the course aims at presenting the case for the Christian
life within a secular environment. The Christian life is described in ideal terms and then set against the
background of common society. The course is also a culminating experience for those in the two
graduate degrees offered by NU in self-evaluation of spiritual growth. It is organized in four modules: (1)
The Foundation for Spiritual Formation, (2) Brief History of the Search for Spirituality, (3) Applied
Spirituality, and (4) Spiritual Outlook. 3 graduate semester credits. Prerequisite: MRS 622 and M 11.
Objectives
• Analyze the foundation for spiritual formation
• Determine influences of one’s environment on a quest for spirituality
• Model ways to meet challenges to spiritual formation
Credit. Credit for the course requires a score of 70% or greater on two multiple-choice examinations over
Module 1 and 2, writing assignments for Modules 3 and 4, and a case study. Each element is valued at
20 percent of the final grade. A sample multiple-choice problem is given below:
The Spirit of God (A) enables the Christian to enjoy a relationship with God, (B) always controls the
actions of Christians, (C) is subject to the will of the Christian, (D) does not imbibe the Christian.
Resources
A Bible in any translation (NIV is recommended)
Three e-books accessed through the Electronic Collection in the Course Menu.
Course Learning Objectives

At the end of the course, the student shall be able to
1. Recognize God’s intentional relationship with humanity from biblical scripture (exam).
2. Evaluate mankind's attempts to encounter God (exam).
3. Evaluate spiritual formation in view of a personal environment.
MRS 633 Being Christian in a Secular Society Page 1

4. Create action plans to meet challenges to spiritual formation.
5. Justify the Christian worldview associated with spirituality (case study).
Expectations
Academic Engagement
Engagement with Internet articles (3 hours)

Interaction with student advisor and academic personnel (2 hours)
Using the course syllabus as a guide to reading and study (20 hours)
Watching videos from the Video Library and within syllabus (4 hours)
Activities (9 hours)
Exercises (8 hours)
Discussion Forum
Examinations (2 hours)
Spiritual Growth Inventory (1 hour)
Sub-total—49 hours
Academic Preparation
Reading three textbooks (965 pages) (40 hours)

Essay 1 (12 hours)
Essay 2 (12 hours)
Case Study (16 hours)
Studying for exam (6 hours)
Sub-total—86
A Letter from Your Professor

Dear Student,
Welcome to MRS 633, Being Christian in a Secular Society.
Living in an increasingly secular culture brings with it challenges that each Christian must face.
• How does a Christian respond biblically to today’s culture?
• What is the best way to engage individuals who need salvation, but, because of their humanistic
thinking, consider religion to be unnecessary?
• How does a Christian determine if their own way of understanding the world is in line with biblical
principles?
As disconcerting and confusing as these questions seem, viewing them through the lens of Scripture can
bring focus and direction, resulting in increased spiritual growth, an essential goal for the disciple of
Christ.
Through a study of the Hebrew and Greek scriptures, we will see how God relates to His creation. An
examination of the spiritual practices of early Christians will lead us to understand how putting similar

ideas to work can result in personal spiritual growth. By learning how to apply these spiritual disciplines in
your own life, you will be more prepared to instruct and walk alongside others as they seek to know their
Creator in a deeper way.
It may be that some ideas you encounter in this course will be very unfamiliar, a common reaction in
today’s society. I encourage you to stay consistent in reading, study, and processing the information of
the course. Remember to study effectively, taking excellent notes, which will be useful during your study
and after the course is completed. Reviewing past material as new concepts are presented will keep the
concepts fresh in your mind and allow you to engage in forum discussions with other students.
Should you require further explanation of the material or have questions, please contact your advisor. He
or she is highly trained and skilled in answering student questions, as well as giving extra information
when required. Use the NU email address for your advisor contact. If your question requires my attention,
the advisor will pass it on to me.
I pray that God will bless your quest for spiritual growth and biblical knowledge as you complete this
course.
David Srygley
D.Ed.Min., Southern Seminary
nufaculty@nationsu.org
Procedure
1. Review the course syllabus to get an overview of the course and its requirements.
2. Read the Introduction to Module 1, Then, read Reeves, Spirituality according to Paul, which can be
accessed through the Electronic Collection in the Course Menu.
3. Obtain a notebook for journaling and do the first two assignments before beginning Unit 1.
4. Work through the syllabus and fulfill the outlined assignments. You are asked not to rush through the
assignments but give them fresh consideration and serious thought about personal application. Since
the course deals with spiritual formation, you will judge your own performance. The activities are
simple and can be passed through rather quickly. However, due to the nature of the course, you are
expected to take ample time to reflect on the biblical passages cited and on the questions raised in
the activities. The objective is spiritual formation, not a rushed assignment.
5. As you come to the end of Module 1, review the material in preparation for a multiple-choice
examination. Be aware that some problems will come from the activities and exercises. Review also
the Things to Know in the Course Menu.
6. When you are ready for the exam, you may open it from the Course Menu. Open it only when you
feel prepared.
7. Module 2 contains no activities but will conclude with a multiple-hoice examination. As you come to
the end of Module 2, review the material in preparation for a multiple-choice examination. Be aware
that some problems will come from the activities and exercises. Review also the Things to Know in
the Course Menu.
8. Modules 3 and 4 do not have exams but writing assignments. Carefully read the course material and
upload the writing assignment and the Case Study from the Course Menu.

9. Credit for the course will require you to work through all three modules and score a minimum 70
percent on the two exams, two writing assignments, and a case study.
10. Complete the Course Evaluation, which can be accessed from below the Course Summary.
Things to Know
Module 1 The Foundation for Spiritual Formation
1. God’s intended relationship to humanity

2. The plight of humanity and God’s response
3. The meaning of life under covenant
4. The nature of life available through Jesus Christ
5. The distinctiveness of the "new" covenant
6. How scripture witnesses to God's acts
7. The meaning of being shaped into the image of Christ
Module 2 History of Spirituality
1. The first century understanding of the goal and pursuit of spirituality.

2. The influence of the Monastic movement on views of spirituality.
3. The context and influence of Reformation spirituality.
4. The modern conceptualization of the search for spirituality.
Module 3 Applied Spirituality
1. The meaning of “drawing near to God”

2. The implication of the Christian faith for one’s disposition and personal care
3. The implication of the Christian faith for family, society, and politics
4. The implication of the Christian faith for education and employment
Module 4 Spiritual Outlook
1. The difference between "secular" and "Christian" attitudes toward God, other humans,
and material things
2. The Christian attitude toward criticism, discrimination, persecution
Electronic Collection (Textbooks)

The following three books are your textbooks. They are to be read carefully and fully. The favored time
to read these books are at the beginning of the module indicated.
Module 1.
Reeves, Rodney. Spirituality according to Paul: Imitating the Apostle of Christ. IVP Academic, 2011.
Module 3
King, Don W. Taking Every Thought Captive: Forty Years of Christian Scholar's Review.
Abilene Christian University Press, 2011.

Module 4
Van Vantwerpen, Jonathan; Mark Juergensmeyer; Craig J. Calhoun. Rethinking Secularism.

Oxford University Press, 2011.
The following two books are not assigned but offer an opportunity for extra reading for understanding the
tension between the spiritual and the secular orders as presented by contemporary thinkers.
Leask, Ian Albert. The Taylor Effect: Responding to A Secular Age. Cambridge Scholars Publishing,
2010.
Taylor, Charles. A Secular Age. Harvard University Press, 2007.
Video Library
The videos are intended to illustrate the application of spirituality.
The Christian and Secular Society, Robert Forysth. 33 minutes

Christian Leadership vs. Secular Leadership, Kenneth Blanchard. 2 minutes
Christian Values for a Secular Company by Philip Paul, Open Biola. 6 minutes
The Inner Chamber and the Inner Life by Andrew Murray. 4 minutes Introducing
the Gospel into the Modern Family, C. A. Benjamin. 5 minutes.
Nurturing a Christian Family in a Secular World, Darrell Bock and Chip Ingram, 28 minutes
What Role Should the Bible Have in Society? Tim Keller, Alister McGrath, Brian McLaren, Dempsey
Rosales-Acosta. 39 minutes
Extended Resources
The books listed below represent a variety of approaches, including Neo-Calvinist (McIlhenny and Van
Drunen) and secular (Taylor). Read with discernment. Costs are those of Amazon Prime, July 2017.
Augsburger, David. Dissident Discipleship: Spirituality of Self-Surrender, Love of God, and Love of
Neighbor. Brazos Press, 2006. 246 pages. $21.60 ISBN: 978-1587431807
Carter, Craig. Rethinking Christ and Culture: Post-Christendom Perspective. Brazos Press, 2007. 224
pages. $7.99. ISBN: 978-1587431593
Clement, Olivier. The Roots of Christian Mysticism: Texts from the Patristic Era with Commentary. 2nd
ed. New City Press, 2013. 380 pages. $23.45 ISBN: 978-1565484856
Dupre, Louis and Don Saliers (Eds.). Christian Spirituality: Post-Reformation and Modern. Crossroads,
1989. 565 pages. ISBN: 978-0824507657
Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth. 3rd ed. HarperSanFrancisco,
2002. 228 pages. $15.82 ISBN: 978-0060628390
Foster, Richard J. Streams of Living Water: Celebrating the Great Traditions of Christian Faith. Reissue
ed. HarperOne, 2001. 448 pages. $10.71. ISBN: 978-0060628222

Hays, Richard B. The Moral Vision of the New Testament: Community, Cross, New Creation, a
Contemporary Introduction to New Testament Ethics. HarperOne, 1996. 528 pages. $19.21
ISBN: 978-0060637965
McIlhenny, Ryan C. Kingdoms Apart: Engaging the Two Kingdoms Perspective. P & R Publishing, 2012.
352 pages. $21.07 ISBN: 978-1596384354
Morris, James Daniel. Understanding and Overcoming Temptation. ANEKO Press, 2015. 192 pages.
ISBN: 978-1622452361\
Raitt, Jill (Ed.). Christian Spirituality: High Middle Ages and Reformation. Crossroads, 1988. 504 pages.
ISBN: 978-0824507657
Senn, Frank (Ed.). Protestant Spiritual Traditions. Wipf & Stock Publishers, 2000. 278 pages. $28.00
ISBN: 978-1579105518
Smith, James Bryan. The Good and Beautiful Life: Putting On the Character of Christ. IVP Books, 2009.
364 pages. $20.11 ISBN: 978-0830835324
Smith, James K. A. How (Not) to Be Secular: Reading Charles Taylor. Wm. B. Eerdmans Publishing
Company, 2014. 152 pages. $10.77 ISBN: 978-0802867618
Soltes, Ori. Mysticism in Judaism, Christianity, and Islam: Searching for Oneness. Rowman & Littlefield
Publishers, 2009. 352 pages. $38.68. ISBN: 978-0742562769
Taylor, Charles. A Secular Age. The Belknap Press of Harvard University, 2007. 896 pages. $43.66
ISBN: 978-0674026766
Van Drunen, David. Living in God’s Two Kingdoms: A Biblical Vision for Christianity and Culture.
Crossway, 2010. 208 pages. $14.72. ISBN: 978-1433514043
Willard, Dallas. The Divine Conspiracy: Rediscovering Our Hidden Life in God. Harper, 1998. 448 pages.
$17.60 ISBN: 978-0060693336
________. The Spirit of the Disciplines: Understanding How God Changes Lives. Reprint Ed. HarperOne,
1999. 288 pages. $11.40 ISBN: 978-0060694425
Select Library
The Select Library contains additional online collections of resource materials for future
reference.
Church in the World, religion-online.org

Spirituality, Theological Studies.org.uk

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Being Christian in a Secular Society

A master's degree in religious studies or Christian ministry would be deficient without a spiritual
component. It would be like an empty bucket; it would have a shell about it but bereft of substance inside.
That is why all of NU's degree programs include spiritual formation.
This course has been designed as a culminating experience in spiritual aspects. At the beginning of your
studies at NationsUniversity, you completed a spiritual inventory. The inventory gave you an opportunity
to evaluate yourself with respect to your personal spiritual outlook. Then, you took the course titled, "A
Search for Spirituality." That course sought to expose you to the phenomenon of the ethereal and
challenge you to pursue spirituality with passion.
Because spirituality is anchored to intellectual understanding and belief, you concentrated on academic
subjects and skills. You have become familiar with the text of the Bible and with primary concepts of
biblical theology--the foundation on which spiritual formation is built.
Now, as you conclude a graduate program, you have an opportunity to explore the application of what
you have learned in the real world. Culmination comes with this course and with a re-take of the spiritual
inventory. It is hoped that the experience will inspire further pursuit of Christian values, heighten your
worship of God, contribute toward godliness, and motivate you to share your journey with others.
As suggested in the beginning of our work together, spirituality is something to be worked out between
you and God. We will only point in that direction and encourage you to take the matter seriously. You will
not be graded on your faith stance or on how well you scored on the second inventory. Neither will the
personnel of NationsUniversity judge your decision to pursue or not to pursue the direction set for this
course. You will be evaluated on your engagement with the material in the syllabus and the quality of
your essays.
The course is designed around three modules. These are Module 1 The Foundation for Spiritual
Formation, Module 2 Applied Spirituality, and Module 3 Spiritual Outlook. In the first module, attention is
drawn to those matters that define and establish a spiritual condition. Then, in the second module, we
shall concentrate on how and where a "spiritual" outlook should be activated. The final module aims to
equip you to exercise a godly perception in a world that is sometimes hostile toward righteousness.

MODULE 1 The Foundation for Spiritual Formation
You are urged to keep a journal--a written record of your personal reflections and reactions. You will be
answering the question, How do I see my situation and my opportunities? If an idea "jumps out" at you,
write it down in your journal with your reflections about why it is significant to you. We suggest that you
write at least a paragraph in your journal at least four days a week; everyday would be better.
Keeping a journal provides you an opportunity to focus on God's nature, his presence and influence in the
experiences of your daily life. In the process, you will become increasingly aware of God's presence.
Find a place to write that will be free from distractions or interruptions.
Write spontaneously, but use discretion as to what you may want others to know about you if they should
inadvertently read your journal. Occasionally, summarize the key events of the past few days. Look for
progress toward your goals. The journal is between you and God only. If you want to share ideas from it
with a relative or close friend, that is your decision.
You should also have a notebook in which you can record comments as you work through course
assignments. Begin the course with the two assignments below.
Assignment 1. Think about your daily life. Do you take time to focus on God, to find joy and rest in him?
Have you found yourself becoming more like Jesus? What would that be like? Write down your goals,
questions, and apprehensions about this course, and then end with a prayer thanking God for the
promise to draw near to those who draw near to him (James 4:6-8).
Assignment 2. Ask yourself, "What are the most important things going on in my life?" Then, think of an
image to describe your life. For example, "This time of my life is like walking on a narrow, high bridge." Or
even, “My life is like living in a pit,” should that describe your feelings. Write out a prayer as a letter to
God, telling him how you feel about your life. Set aside any thoughts or emotions that are inconsistent
with God's character.
Having completed the assignments above, proceed with Module 1. You will find it consists of three units:
(1) God’s Relationship to Human Life: the Hebrew Scriptures, (2) New Life in Christ: the Greek
Scriptures, and (3) Drawing Near to God.
Unit 1. God's Relationship to Human Life: the Hebrew Scriptures

In previous courses, you were exposed to the content of the Hebrew Scriptures. You came to know how
the Old and New Testaments interrelate. You were given tools for performing sound exegesis. You have
come to realize that correct application rests with the use of good hermeneutical principles. That is well
and good. But unless this head knowledge is internalized so that it makes a difference in your life, it will
have been an exercise in futility.
Our concentration now turns to how biblical Scripture may impact your life in a modern setting. We begin
with the expected response to God from an Old Testament perspective. That perspective is consistent
with that of the New Testament, for it reveals the pleasure of God for his handiwork. As we embark on the
application phase, we should keep three important points in mind from the drama of the Old Testament:
God's intention, man's persistent deviation, and God's response. These points remain constant
reminders of God’s love and man’s slowness to respond to it.

God's original intention for humanity was a harmonious personal relationship. But it was not to be the
relationship of a puppet on a string. Humans were created "in the image of God." They were given the
freedom to exercise faith or to rebel. They chose rebellion. They were not content with a relationship
based on faith. They had sufficient reason to trust God for their own well-being. After all, he created them
and planted them in a beautiful and fruitful environment. Nevertheless, they chose not to trust him. The
woman was tempted; the man disobeyed deliberately.
Post-biblical theology goes beyond what the Bible says about the consequences of Adam's disobedience.
However, there is no argument over man's persistent refusal to trust God. The Bible testifies to this path
taken by the world in general and the descendants of Abraham. Man's reconciliation with God would be
on God's terms, not man's.
God's response is three-fold. One, God nurtures and cares for the human, whether he lives in faith or
rebellion. Two, God intervenes in judgment in keeping with his righteousness and resets man's course.
Three, God pursues his plan to provide redemption for all who will respond in faith.
The unit is divided into three parts: (a) In the beginning: creation, (b) Life under covenant, and (c) Life in a
national setting. Attention is given to the universal world and to the life of Israel.
a. In the beginning: creation. To develop a Christian understanding of the nature and history of life on
earth, we will begin at the beginning of the Scriptures with what is by now a familiar presentation of the
origins of the cosmos, of life, and of the human condition. Before you make a judgment regarding the
factual accuracy of the Genesis account of creation, consider these points: (1) There were no human
eyewitnesses, (2) creation itself in any time of human reckoning is incomprehensible, (3) the marvels of
the cosmos are still wrapped in mystery, (4) the Genesis account is superior to any other account known
to mankind, (5) the Genesis account starts with an intelligent Creator, and (6) given what we know of
human behavior, the account offers hope of redemption. Now, concerning the account itself, the point to
be made is that God created the cosmos as an orderly abode for life-breathing creatures, with the human
as the prize among them. It is written in a symmetrical literary form, without giving details as to the
means of each created act. It does not claim purport to be a rendition of scientific method, yet it is not
inconsistent with the physics that govern the universe. Now, given what the story of creation has to offer,
let us enter into some meaningful activities.
Activities
1. Gen. 1:1- 2:3. Study this text carefully. Then represent the flow of the text by summarizing it in
your notebook. Record any new insights, responses, or questions that come to mind. After you have
studied and outlined this section of Scripture, you will be ready to move on to the questions below which
are designed to stimulate further thought and reflection on the text.
Who existed before heaven and earth? What evidence is given that the creation yet formless and empty
was valued by God? What was the first step toward shaping and filling creation? By what did God create
everything that came into being? How did God evaluate the results at the end of day one? What was to
be the role of humanity in creation? In what way were male and female human beings made in the
likeness of God? Which work of God is said to be "very good"? What was the final act of God in the
creating process?
2. Gen. 2:4-25. Study and outline this chapter, recording any new insights or questions you have
before going on. Note that this expanded account of the creation of the heavens and the earth is not a
general accounting of all creation as is chapter one. Rather, it focuses on humankind.
What two components went into making the first male? Knowing that the Hebrew word ruach can be
translated as both breath and spirit and that God breathed into the shaped dust, can you see a basis for

seeing human beings as having both physical and spiritual natures? Why or why not? Note that the trees
of the garden were both functional and beautiful. How are the two trees in the center of the garden
identified? What was the man's role as a co-worker with God? What indicates that God is sovereign over
the cosmos and provides for his creation? Who decided that it was not good for man to live alone?
Describe how God makes a helper suitable for the man. How is she different from all the other creatures
which the man saw and named? Notice the primary relationship of male and female partners over against
relationships with parents, who also are partners in reproduction. What indicates that up until this time
mankind was morally innocent of any disloyalty to God's sovereign intentions for earth? Were they free to
eat of the tree of life while in the garden?
3. Read Gen. 3:1-24. Study, outline, and record in your notebook new insights or questions from
Genesis chapter 3. In the continuing explanation of the experience of humanity, another spiritual being
appears to Eve. Describe Satan's purpose and how he achieved it? What evidence is there that the man
and woman were free to decide whether they would remain faithful to God or trust in their own wisdom
and understanding? To what were their eyes opened when they gave in to temptation against God's
directive and warning? How is the working of conscience revealed? How did shame enter the conscience
of the man and the woman? Who was cursed because of the sin of mankind? The formerly ideal
relationship between God, the man, and the woman, was destroyed by distrust and disobedience. What
changes did God make in creation that affected the woman and the man? Rather than destroy creation
because of mankind's sin, how did God show continuing love and care for them? Did they continue to
have access to the tree of life? In what way were the man and woman now like God? For what reason did
God disallow the couple to continue to eat of the fruit of the tree of life?
Concluding reflections. Consider what this text indicates about the relationship between the eternal
spiritual realm and the created physical realm. How are God and humankind related? Alike? Different?
What indications are there that human beings are both physical and spiritual in nature? Compare eternal
spiritual reality and temporal physical reality before and after the pair rejected God's direction. Why do
you think God did not destroy humanity or separate himself? Did God continue to care for Adam and Eve
and to desire a real, active relationship with them after paradise was marred?
Finally, after reflecting on your study of the biblical explanation of human beginnings and the current
human condition, consider the following theological concepts and relate them to the content of Genesis
13: God, Christ, the Spirit of God, faith and trust, eternal realm, creation, man, woman, paradise, Satan,
distrust and disobedience, sin, destruction, temporal realm, salvation, reconciliation, and life after death.
b. Life under covenant. According to Scripture, God reaches out to interact with individuals, families,
and the whole community of people. Although people ignore God and choose self-satisfying experiences,
God calls them to holiness and warns them of the consequences of life lived apart from him.
The story of the Exodus presents the prototype of the dynamic relationship between God and Abraham's
descendants who had been in Egypt for over 400 years. This is the defining event in the life of the
Hebrew people and the nation of Israel: the deliverance through Moses from captivity in Egypt to
freedom, the covenant between God and Israel, and the ups and downs of the journey to the land God
had promised to Abraham and his descendants.
Exercise 1--Gen. 6:1-9:29. Study this presentation of Noah and his family. Note the ideas and verses
that stand out in your mind and then outline this text. Compare the description of the people of the earth
in verses 6 and 7 with that of Noah in verses 8 and 9. What is indicated by the statement that, "Noah
walked with God"? In verses 11-13, what was so displeasing about God's creation that people were to be
destroyed by their Maker? Why were Noah and his family saved from the flood? Read again 7:21-23.
What does this indicate about the relationship between God and people? Did God want a harmonious
relationship with humanity? Why? What does chapter 8 tell us about the relationship between God and all
the people of the earth?

What stipulations of God's covenant with Noah in chapter 9 indicate the high value God has for life and
particularly for human life? What promise was made about the continuing history of humankind? Note that
this covenant was made between God, Noah, his descendants, and every living creature on earth. What
does this indicate to you? What reason is given for near annihilation? How could this be an act of
righteousness? After all but one family was destroyed, did God continue to care for and love humankind,
to call them into a covenant relationship?
Exercise 2--Genesis 12, 15, 17, and 22. Study the presentation of Abraham and his family, noting what
ideas stand out as you outline this text. God promises to bless not only Abram but through him all the
nations of the earth. What did Abram do when God promised the land of Canaan to his offspring? Was
Abram's trust in God perfect? How did God respond when childless Abram believed the promise that
through God his descendants would be as numerous as the stars of the sky? What was the significance
of the ceremony with the heifer, goat, ram, turtledove, and pigeon? When God changed Abram's name to
Abraham, the spiritual covenant was reiterated. Abraham's faith was stretched thin by what promise of
God? Describe Abraham's test and how and why he passed it?
Does Scripture teach that God acts in history and communicates with people? Where does the covenant
with Abraham leave the other peoples of the earth? Did they too have an earlier covenant with God?
What was it about Abram that brought special blessing and promises from God? How did Abram show his
reverence and gratitude for God's call, covenant, and promise? What does it mean to be tested by God?
For whose benefit is a test? Did God continue to care for, love, and call all humankind into a living
relationship, even after Abraham and his descendants were called to a unique relationship?
Exercise 3--Exod. 15:1-18. If the subject of this song is not familiar to you, go back and read chapters
314 of Exodus. Study this song text and how it relates to the Exodus story, and then outline it. Note the
activities of God in the affairs of mankind, his salvation, unfailing love, and guidance toward the place
where he will live with the redeemed people. This song sung by Moses and the Israelites also presents us
with an example of gratitude and jubilant worship of a people who put their trust in their Creator and
Sustainer.
Exercise 4--Exod. 20:1-21. Study, draw conclusions and outline this text. The sovereign God saved
Israel from calamity and made a covenant with clear specifications as to how to be people of God, a
spiritually-minded people.
Consider the reason God seeks covenant relationship with Israel. Why does God seek to prevent their
sinning? Is giving commands and preventing sin the final goal, or a means to a relationship? God's desire
for a living relationship with people in spite of their tendency toward distrust and unfaithfulness is quite
remarkable. These desires are highlighted in the remainder of Exodus by the detailed directions for how
to live as God's people.
Exercise 5--Exod. 29:38-46, Lev. 26:1-13, Deut. 30:15-20, 31:1-30. Study this section of Exodus
describing morning and evening sacrifices and pay attention to the response of God in verses 42-46.
Then go to Leviticus for a listing of blessings associated with trusting and obeying God. Consider verses
11-13. Finally, study Deuteronomy 30 and characterize the two options the people of Israel had. Outline
the account of the last days of Moses and the prophecy about what the nation of Israel would do after
they crossed the Jordan River into Canaan.
A living relationship with God involves actions by his people that serve to remind them of God and
spiritual reality amid their daily lives. Where does God promise to be and what will he do in response to
their faithfulness? What does it mean to relate to someone or something as a god? What reason does
God give for bringing Israel out of Egypt? Characterize the relationship between trust in God and physical
blessings as seen in Leviticus. What does it mean for God to dwell among human beings? What does it
mean for God to be their God? In what sense are the Hebrews the people of God? What, according to

Deuteronomy 30, were the Israelites to do that would allow God to bless them? What could draw them
away from God? Is there reason to think that God preferred one choice over the other or does God
remain a disinterested observer of mankind? Reflect on Deuteronomy 31. How is it that the Israelites
could be strong and bold on crossing the Jordan? How could Joshua remain unafraid of the nations
across the Jordan? Why was the written copy of law important to succeeding generations of Israelites?
What were they to learn? Why did God tell Moses what the people would do after his death? Why would
trouble come upon them? Does God still love those who rebel against him? How could these rebellious
people return to find God? If you are curious, read Deuteronomy 32, the song Moses taught the people of
Israel before he died. Consider the meaning of the verse, "And I will walk among you, and will be your
God, and you shall be my people . . . ."
c. Life in a national setting. Soon after the Israelites settled in the land promised to Abraham and his
descendants, relations among themselves and with their neighbors became chaotic, so God raised up
Judges to relieve their oppression. In time, they wanted to have a king like the nations around them
despite God's warning of the downside of having kings. Samuel was directed to anoint Saul. But it was
David, who followed Saul, that established the nation of Israel by following God's counsel in leading the
nation. Solomon, David's son, enjoyed a time of peace and built a temple where God's presence with
Israel would be celebrated. Under succeeding kings, repeating generations strayed from God.
Repeatedly, God warned of the consequences of serving other gods. God called them back to himself
through the prophets. The prophets pointed to the failures of the people of God, warned them of
destructive consequences, and summoned them to faithfulness.
Exercise 1--Isa. 29:13-30:5, Isa. 65:1-25. Study and outline these two texts and write in your notebook
your ideas, responses, and questions that come to mind. Was Isaiah dealing with a people who were
openly rejecting God? Can one hide motives, thoughts, and acts from God? Reflect on the implications of
29:16. What seems to bring the people back to blessedness according to this passage? In verse 24, what
is it to "err in spirit"? What will happen when the people again stand in awe of Yahweh? What are the
charges against the "rebellious children" of the Lord? What will be the result of their looking to earthly
kingdoms and powers for safety?
Exercise 2--Jer. 3:6-22a. Jeremiah prophesied against the kingdom of Judah after the northern kingdom
of Israel had been destroyed because of their distrust and disobedience. Study the text, outline it, and
write in your notebook your understandings, responses, and questions.
Why did God give Israel a divorce? What is meant by this figure of speech? How did Judah respond
according to verse 10? Reflect on the message of God to this faithless people. What were they to
acknowledge? What were they to do? What is characteristic of leaders "after God's own heart"? With
unfaithful Israel and Judah, the prophet sees a time when his chosen people will once again honor God in
Jerusalem. Again, in verse 21, what seems to have happened to God's unfaithful people? Has God given
them up?
Exercise 3--Jer. 29:10-14. Describe and respond to what this text says. What plans did God have for the
disobedient people once they are in exile? Note the practices the people will adopt when they come to
their senses (verses 12-13). What is it that seems to bring people back to God? God desires and predicts
a renewed relationship, creating the now familiar pattern: trusting relationship with God and blessing,
followed by the breaking of relationship and destruction, then a call from a grieving Creator who still loves
and seeks the best interest of his creatures.
Exercise 4--Ezek. 33:7-20. Study the text and outline it. Is it true that God uses individuals who are
spiritually inclined to speak his message to those who are not listening to him? Notice the responsibility
these spokesmen have for reaching out to those who are not following God. What is the message to the
wicked who forget God, go their own way, and suffer the consequences? What does God say about

righteousness, sin, and repentance? God knows what people are feeling and saying, and he responds. Is
it any different today? On what grounds will each be judged?
Exercise 5--Psalm 106. Study this recounting of the history of Israel and compare it to the pattern seen
in the history of the relationship between God and mankind. What reasons are given to thank God? What
kind of life brings blessings? How did the Israelites displease God in Egypt? Explain why God saved them
(verse 8). Describe how the people could have changed (verses 12-13). At Horeb, in the pleasant land,
and with the Baal of Peor, the familiar story is repeated. Consider verses 43-46 and draw your
conclusions about the character of God, about humanity, and about the relationships between them.
What is God's intention for the relationship between divinity and humanity? Does this understanding from
the Hebrew Scriptures still hold true today?
Exercise 6--Psalm 107. Study this Psalm of Thanksgiving, the cases presented, the common refrains,
the summary of the consequences of wickedness and righteousness, and the concluding response to the
goodness of God. Ponder verses 1-3. What had all the redeemed done in the four cases presented by
the Psalmist? These know God not only by teaching, but also by experience. Note in verses 33-38 that
God desires relationships of peace and harmony. Whether people seek their Creator or not, God
responds to their actions. They experience the consequences of their actions sooner or later. The
scripture sees and describes life as both spiritual (lived with God) and physical (requiring personal
choices). Observe God's response to corrupt leaders who leave masses of people needy. Describe the
differing responses of the upright and the wicked to the actions of God. The wise are called to think about
these things and to reflect on the steadfast love of the Lord. Are you wise from the Psalmist's point of
view?
Summary. In the biblical view of life and reality, the physical cosmos was made by an invisible, spiritual
Creator who values all that was made. He created humankind to be his agent entrusted with the care for
the earth and its life. Having been created from dust and the breath of God, people are called to live
simultaneously in both the now conflicted physical world and the spiritual world of truth, love, peace, and
harmony. Human beings are beloved by God, even though some reject him. Yet, God continues to call
humans back to truth and safety, to save them from calamities caused by rejecting divine leadership, and
to call them to be thankful witnesses to the reality of God's steadfast love.
The history of God's relationship with Israel does not end in defeat of his purposes. God restored a
remnant of Israel to Jerusalem after exile in Assyria and Babylonia. He continued to work through them to
provide redemption for all creation. The nature of the eternal future is only hinted in the Hebrew
Scriptures, perhaps most noticeably by David (Psalms 16, 23). The Greek New Testament Scriptures
speak clearly of the ultimate plan of God for his creation.
Unit 2. New Life in Christ: the Greek Scriptures

The human species was made to live in spiritual union with the Creator. Made in the image of God’s holy
person, humanity has demonstrated an inability to measure up to the high standard. And once the human
has broken from God, there is no way to repair the breach on his own. In the Hebrew Scriptures, it
became apparent that keeping commandments—even divine commandments—was insufficient. Neither
could the pursuit of the law of conscience bring about redemption for those not under the Law of Moses.
As the Greek Scriptures declare, human redemption rests with God. Renewal of man in God’s image is
possible only through Jesus Christ. This way, God receives the glory. Otherwise, if man can restore a
broken relationship severed by his own sin through his own efforts, man receives the glory. Hence, if one
attempts to gain God's favor by keeping commandments, he inherently dishonors God. He further

dishonors him if he rejects God's provision of redemption in Christ or denies that God can have a "son,"
through whom he makes redemption possible.
The new life made possible by Christ is likewise informed by God's character. Not only does man belong
to God by virtue of creation, but by virtue of redemption as well. Consequently, the redeemed person
mirrors the character of his redeemer, for this is the new natural way of living. If that Redeemer is
consumed by love for lost man, the redeemed will also be passionate about loving his fellow man. Just as
God loves the sinner, the redeemed loves the sinner as well. Just as the Redeemer is holy, so will the
redeemed be dedicated to righteousness, justice, honesty, and morality.
This unit sets forth the character of new life in Christ through the eyes of the Greek Scriptures. It is
divided into three parts: (1) A new covenant, the Messiah, and the "good news," (2) The witness of
scripture, and (3) Communion between God and man. The idea of a "new" covenant presupposes the
"old" covenant that regulated the life of Israel from Sinai to Christ. The concept of a "messiah" is likewise
found within the context of Israel. The new covenant and Messiah have meaning for the Gentiles
because the promises to Israel embraced the nations. The "good news" is the announcement to both
Jews and Gentiles that the Anointed One of God has come, offers redemption to all, and has established
a covenant with them based on faith.
a. A new covenant, the Messiah, and the "good news." The promise of a new covenant was part of
the agenda for a coming Messiah and the good news attached to these events.
A New Covenant. A "new" covenant signified a better way and better benefits. Whereas the Old
Covenant dealt with sin superficially, the New Covenant deals with it conclusively.
The Messiah. Many Old Testament texts speak of the coming of one who will change the world. The
passages form the basis for the hope Israel had for the coming of the Messiah (one anointed by God for a
specific task). He would make life new for all peoples.
Matthew describes the birth of Jesus as being of a virgin (Matt. 1:18). God sent him at precisely the
moment "when the time had fully come" (Gal. 4:4-7). The Messiah's coming was associated with
righteousness, justice, and peace (Isa. 9:6-7; 11:1-10).
Matthew's presentation of the birth of Jesus makes it clear that he was born of God, is God with us,
Immanuel. In time his disciples came to see Jesus as Immanuel (Matt.16:16, John 1:34, 69, Rom. 1:42,
Peter 1:17, 1 John 3:8). Reflect on the idea that Jesus was the Son of God on the earth in flesh. In him,
Immanuel, God came and walked among us. In Jesus, man and God were one as never before, and
believers are called to live with God in Christ today.
The "good news." The culmination of Jesus’ mission was “good news” because it announced
redemption from sin and offered hope for resurrection. What the Hebrew prophets unwittingly forecast
was fulfilled in Jesus and proclaimed by the apostles.
Activities
1. Jer. 31:31-34. Study this text and record in your notebook your ideas, responses, and questions.
Jeremiah declared the Lord would make a new covenant. What covenant was being replaced? Why?
What does it mean to have God's law in our mind and written in your heart? How would that make a
difference? What is the same, and what is different about the idea, "I will be their God, and they will be
my people"?

2. Heb. 8:1-13; 12:18-24; 13:20, 21. Study these texts, noting ideas that are important to you. Who is the
high priest of the Christians and where was he? Again, what was wrong with the old covenant? Who
was the mediator of the old covenant? Of the new? What are the better promises that the new
covenant is founded upon (verses 10-12)? What is the point being made by saying that God had
announced the old covenant to people brought to Mount Sinai, but the Hebrew Christians had been
brought to Mount Zion, the city of God? Reflect on the idea that Christians have come into the
presence of angels, the church, God, the spirit of righteous men made perfect, to Jesus and his
sprinkled blood. Christians live in the temporal, physical world and in the eternal, spiritual world
simultaneously. Daily practices that focus our attention on spiritual life are helpful in addressing the
imbalance. God, who raised Jesus from the dead, wants to give us everything we need and to work in
us to do his eternal will.
3. Psalm 22; Isaiah 53. Make a list of the similarities between the words of Psalm 22 and the descriptions
of the crucifixion of Jesus. Compare Isaiah 53 with what you know of the life, death, resurrection of
Jesus. What significance is given to the suffering of this servant in Isaiah? Imagine what Philip must
have taught the Ethiopian treasurer about Jesus to have elicited the response that it did (Acts 8:26-40).
What is the essence of the good news about Jesus?
4. Luke 18:31-32; 24:25-27; 24:44-49. What do these texts teach us about Jesus' knowledge and use of
the Hebrew Scriptures? How do you think Jesus would explain the fact that prophets could prefigure
future events? What does this say about the desire of God to relate to human life? What does it say
about relationship and communication between God and humanity?
5. Acts 3:11-26. What is the source of prophecies regarding Jesus? Explain how all peoples on the earth
are blessed by Abraham's offspring (Acts 24:13-15).
b. The witness of scripture
The Gospel of Luke. The Gospels present events and sayings from the life of Jesus in a chronological
framework. The Gospel of Luke demonstrates how physical and spiritual realities were integrated in the
life and actions of Jesus.
The Gospel of John. John's stated purpose in writing is theological, "These are written that you may
believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (John
20:31). This gospel points toward the spiritual significance of Jesus' physical life on earth. This is
indicated in the prologue, the beginning statement of this Gospel.
Jesus was virtuous, empowered by the Spirit, and compassionate. He proclaimed good news and truth,
confronted sin, and desired salvation for sinners. Jesus lived an integrated spiritual/physical life.
When his disciples are troubled by his speaking of leaving them, Jesus comforted them and strengthened
their faith. Jesus is the way to the Father, the revelation of eternal truth from the Father, and the source of
life with God. Observe that our prayers are made in Jesus' name. It is in accordance with the will and
work of Jesus that the power of God comes into the life and work of believers. The supreme importance
of the Christian's living relationship with God is presented as being like the relationship between branches
and the vine on which they depend for life (John 15).
Acts of Apostles. The history of the saving acts of God in Christ continues in the book of the Acts of
Apostles, the Epistles, and Revelation. Luke's second book, Acts, is a sequel to the story of Jesus. It
describes the descent of the Holy Spirit upon the apostles, their preaching of the gospel of Jesus, and the
creation of communities of believers who chose the new, spiritual life in Christ over the old life of sinful
behavior. The news of new life with the Spirit announced by Peter and the disciples in Jerusalem, spread
to Judea, Samaria, and then to the ends of the Gentile world. The series of readings and exercises in

Exercise 3 below will focus on the interactions of God in building inclusive communities of believers in
whom the Holy Spirit is at work.
The book of Acts teaches that new life with God that is in Christ is available to all peoples who are willing
to receive it, and that through the Holy Spirit, God provides insight, courage, and boldness to those who
seek him even in times of imprisonment and suffering in the still imperfect world. The book of Acts
provides a bridge between the story of Jesus told in the Gospels and the intended life of the church
described in the Epistles.
The Epistles. The Epistles are letters written by apostles and evangelists to Christian individuals and
young congregations of Christ's followers. The young churches, though trying to follow the implications of
the gospel of Christ, were immature and were often led into erroneous understandings of life in Christ.
Although each situation is unique, the Epistles seek to nurture the new life with Christ and to see
individuals formed into a new inclusive people of God, who enjoy fellowship with God and each other.
They grow from having faith in Christ to having the faith of Christ. The Epistles provide both theological
thought and practical advice fitted to circumstances.
As the Spirit of God is given Christians at their baptism, the church too is incarnated by the Spirit of God
to be the body of Christ. As such the church is holy, separated from the world and dedicated to the
purposes of God in the world. As the body of Christ, Christians demonstrate holiness and love before
those who do not know their Creator. As a group of believers who covenant with each other to follow the
lead of Christ, the church serves in truth and love.
Revelation. The book of Revelation reveals the fulfillment of God's intentions for creation and the human
creation. Revelation first presents Jesus' continuing call to holiness in letters to seven churches of the 1st
century. It then turns to the throne of God, where only Jesus is deemed worthy to open a sealed
document that reveals the future. The unsealed document presents several depictions of the war between
the forces of good and evil on earth and reaches its climax in the destruction of Rome, symbolized by the
evil city of Babylon. The consummation comes with the judgment of Satan and his followers and victory
for the faithful saints.
Exercises
1. The Holy Spirit's presence. God's involvement in events on earth is shown by Luke when he
refers to the presence of the Holy Spirit in the lives of people in Jesus' day. From Luke 1; 2:25-32; 3:15-
18, observe the instances of the action of God in the lives of Mary, Zechariah, Simeon, and John the
Baptist.
2. Jesus. From Luke 3:21-23; 4:1-21; 5:15-16; 6:12-16; 9:18-20, 28-29; 10:21-23; 11:1-13; 22:31-
33; 22:39-46; 23:32-49), observe the life of Jesus, his relationship with God, and the integration of the
spiritual and physical in his life. In these passages, Jesus is pictured as praying, often withdrawing from
people to focus on God. Prayer is associated with his temptation in the wilderness, baptism, choosing the
twelve, teaching his disciples, sending out the seventy-two disciples to tell of the kingdom of God, and
teaching his disciples how to pray. For Jesus, prayer led to action, and action to prayer, as he lived his
physical life in the context of spiritual reality and in the power of the Holy Spirit.
Jesus' dependence upon prayer and God's acting in the events of life on earth are also seen in the last
days of his life on earth. Even while dying on the cross, Jesus continued to pray and to trust God. Jesus
was aware of the reality and presence of God at all times; the lines of communication with his Father
were always open.
3. The Good News. Review the promise of Jesus to his disciples by reading and reflecting on John
14:2527; 15:26-27; Luke 24:46-53; Acts 1:1-5. Then study the events of the day of Pentecost: the coming

of the Holy Spirit, the sermon of Peter and the responses of scoffers and believers (Acts 2:1-41). Reflect
on these four activities of this first community of believers. Note the extent of the feelings of fellowship
among the believers. The message of Jesus, worship, and prayer are central in the story of the growth of
the church. Prayer, which leads to action, is mentioned in three of every four chapters of Acts. Reflect on
the different circumstances and reasons that people prayed in these sample passages: Acts 1:13-14; 3:1;
4:23-31; 6:5-6; 7:59-60; 8:14-15; 9:40; 16:25. The community of believers lived in fellowship with God
and each other.
4. A new community. The power of God to change peoples and communities is clearly seen in the
life of the apostle Paul. Read of the story of his conversion from persecutor of Christ into God's
messenger to Rome and the whole Gentile world (Acts 9:1-31, 22:1-21, 26:1-23). Describe Saul/Paul
before and after coming to faith in Jesus, how he was the same and yet different. Why was he different?
5. Alive in Christ. After reading Ephesians 2 and 3, prepare answers to the following questions. How
had these Ephesians "died" and what is the reason that they were "made alive"? They are saved in order
to do what? How can hostility between peoples be overcome so that all can become members of God's
household, a temple in which God's Spirit lives? The community between former enemies here
demonstrates the wisdom of God. How does it do this? How are faith, God's power, the Spirit, Christ, and
love related to Christians becoming filled with the fullness of God?
6. Responding to God. Ephesians 4 describes our response to the call of God to become like him.
Note that godliness is characterized by humility, gentleness, patience, and love for others. In what sense
is God over all? Through all? In all? Note the emphasis on becoming spiritually mature. How are works
of service, unity in faith, and knowledge of Christ, related to maturity? To progress from infancy to
maturity, we must learn to speak the truth in love and develop a working relationship with Christ, the
head, and with the other parts of his body, the church. What is to be renewed that allows one to put off
the old self and to put on the new self? What ways are specified that we can be like Christ and imitate
God? What gift do Christians have that leads to transformation toward godliness?
7. Morals and relationships. Read Ephesians 5-6. Note that the author continues to instruct
individual Christians how to live as children of light. Define and describe immorality, impurity, greed,
goodness, righteousness, and truth. What is it to be wise? To be foolish? How does reverence for Christ
lead to submitting to one another? Are the relationships between wives and husbands, children and
parents, and slaves and masters as described here examples of mutual submission to God and service?
How are they different from the way these relationships are seen in the world of darkness? Note that Paul
indicates that our struggles are not actually with people but are with Satan's schemes and the powers of
darkness. What does this mean? We therefore need the armor that God provides in our war with evil.
Become familiar with the concept of a Christian's armor and how it is used. Note that Paul solicits the
prayers of the church in preaching and teaching the gospel. He ends the letter with greetings and prayers
for peace and love.
8. God. After the letters to the 1st century churches are completed, the focus moves to the throne of
God in heaven and to prophecy of future events on earth in the war between good and evil. Revelation 4
testifies to the majesty of the Creator. Reflect on the implications of the descriptions of the one who sits
on the throne, the worshiping elders and the four living creatures who watch over the throne and worship.
Think about the implications of their chant in verses 8 and 11. Compare this passage with 2 Chron. 2:3-
12 and Isa. 6:1-5 for insights into the holiness which human beings have been called to share. Look for
the three titles and the description of Jesus (Rev. 5:1-14). Pay attention to the songs (verses 9, 12-13),
as you picture the scene and try to grasp the reverence and awe depicted in this throne room scene.
9. The goal of creation. The final two chapters of the book of Revelation (chaps. 21-22) describe the
fulfillment of the purpose or goal of creation and humankind. In your reflections on the text, consider what
has happened to the cosmos as we know it? What does the holy city, the New Jerusalem dressed as a
bride, represent? How is it related to the pronouncement of God in 21:3? What is the old order that has

passed away in 21:4? God is the beginning and end of what? Now eternal life is available for all who
thirst for new life, true life with God.
As you read the description of the bride of the Lamb, the Holy City, think about what is being conveyed
about it by this description. Then reflect on the significance of there being no temple, on the Almighty
being the light and the Lamb the lamp. What is the significance of the gates of the city remaining open all
night? Consider what impurity, shamefulness, and deceit reveal about evil. What is the Lamb's book of
life (cf. Exod. 32:31-34; Psa. 69:27-28; Phil. 4:2-3; Rev. 3:4-5)?
c. Communion between God and man. Both the Hebrew and the Greek Scriptures speak of God's
purpose and the goal of creating the cosmos. The Scriptures reveal God's "salvation history," a history of
God's actions in the human story to restore or save his creation by transforming the kingdoms of the earth
into the kingdom of God.
God is directing history toward a new or restored creation where he reigns in love over a redeemed
people who live in harmony with each other, with creation, and with their Creator. This goal is pointed to
in the first petition of Jesus' model prayer, "Your kingdom come, your will be done on earth as in heaven,"
(Matt. 6:10).
A new creation. The creation as we know it today does not fully measure up to the intentions of its
Creator. However, its redemption, already inaugurated in Christ, will fully come with the new order where
all will reflect the goal and glory of God.
This new creation is represented as a spiritual realm, where God and humanity live in harmony. In
contrast to Greek thought, which sees the physical realm as evil, the Scriptures consistently present the
physical realm as significant (Isa. 65:17; Rev. 21:1).
Fellowship with God, each other, and nature. God is sovereign and "wholly other" from human beings.
Yet, the nature of God is such that he yearns for fellowship with his human creation. To say God can
have no fellowship with man is to limit God, deny his essential essence, and oppose the very idea of
being renewed in his image.
In the new creation, Satan and sin are eliminated. Biblical texts portray the renewed creation in an
idealized form as a new Jerusalem. God's plan from before the creation of the cosmos to bring Jesus
into the world reveals the Creator's goal for creation (Isa. 65:20-23, 25; Rev. 21:4-5; 22:1-2, 9-27). One
must be careful to distinguish between the new creation as it pertains to redeemed Christians in the
present and the culmination of this physical order. The present calls for Christians to live in harmony and
proclaim the kingdom of God. The post-resurrection scene points to culmination of the physical realm.
Implications of God's purpose for life today. At the beginning of his public ministry, Jesus began to
preach the good news, saying, "The time is fulfilled, and the kingdom of God has come near; repent, and
believe in the good news" (Mark 1:14-15). Similarly, knowing Christ and the coming new order, we too are
motivated to participate in what God is doing: to show God's love, to tell the good news of Jesus and
God's purpose for history, and to remain faithful to our calling in Jesus.
God desires a spiritual relationship with all his human creation. He has sent Jesus to make such a
relationship possible, to pay the price for sin, and to be the example of new human life that will draw
mankind to God. God has put the Holy Spirit into the hearts of those who seek him, to live with us, care
for, guide, empower, protect, and glorify the mortals whom he created. Our Creator is active in history, in
the lives of individuals and society. God invites us into a collaborative relationship with him to participate
in his work as he takes his creation to the goal he purposed from before the beginning.

Exercise 1--Gen. 3:14-19; Rom. 8:18-23; Rev. 22:1-5. Study the progression from curse to redemption
in these texts. For the distrust and disobedience of humanity, what two curses are specified here?
Compare and contrast the life of Adam and Eve before and after their removal from the garden. How is
the creation constrained today because of human sin?
Exercise 2--Isa. 65:24; 2 Pet. 1:1-4; Rev. 3:21; 21:3; 22:3-5. In the revelation given to John, God's offer
of divine companionship is understood as an eternal reality for those who choose to live in concert with
God’s set standard.
Exercise 3--Isa. 2:1-4; 9:6-7; Mic. 4:1-3; Eph. 2:11-17; Rev. 5:9-10. Peace among all people groups
was foretold by the prophets; peace between Jew and Gentile through Jesus was an emphasis of Paul.
Who was the Prince of Peace foretold by Isaiah? To what extent did he bring peace to the earth? To what
is the prophet referring by the "Lord's house"? Note that after being excluded, many peoples will be
brought to peace by learning God's ways and walking in his paths. How did Jesus break down the wall
between Jew and Gentile?
Exercise 4--Call to holiness. Jesus gave several parables that emphasize watching and remaining
faithful. What aspect of the good news of God do you think is paramount in building trust and the desire
for godliness in hearers? Reflect on the relationship between the end of time and holiness in the
teachings of Peter, Paul, and John (1 Peter 4:7-11, Rom. 13:8-14, 1 John 3:2-3). What is to be
considered above all things in holy living? What is the source of strength for godly living? Who is the
Christian's model and partner in holiness? God’s goal for creation does not focus on exact times,
concrete descriptions and predictions of a specific sequence of events. Rather, its presentation serves to
inspire commitment to Christ likeness, to the love of God and neighbor on earth.
Exercise 5--Call to perseverance (Matt. 24:3-14; 1 Cor. 15:1-11, 51-58; 2 Thess. 2:13-17). There are
both negative and positive factors in life which call for courage and steadfastness in living with God.
Christians can expect to be rejected and persecuted. Reflect on the importance of commitment and
persistence in right living on earth in these evil times. By what did Paul says that the Thessalonians were
brought to salvation? Reflect on what Paul says was of first importance in his teaching. Is this also
available to Christians today? Observe how God’s purpose is linked to perseverance. Clearly the
message of both the first and second coming of Jesus serves to enlighten the mind, encourage the heart,
and enable godly living on earth.
Unit 3. Drawing Near to God

The clear teaching of both the Hebrew and Greek Scriptures is that all humanity is loved by God. God
calls humanity to a collaborative relationship with respect to the intended purposes of the created
universe. Further, he invites, calls, and motivates humans to draw near to him in a "spiritual" manner.
This spiritual association shapes all other relationships on earth: how we see ourselves, our family,
neighbors, society, economics, governments, and the physical environment.
The concept of "drawing near to God" or "having a relationship with God" is absent in other religious
faiths. The reason rests with the basic concept of the nature of God. If God is conceived as a distant,
generally disinterested, arbitrary being who shows little feeling for his creation, then who would desire a
"relationship" with him? If he does not care, then why bother? If he is abusive, then why remind him you
are alive? If he is revengeful, one would rather hide out of fear of punishment. And if one maintains a
relationship with this kind of God, then one should expect the devotee to reflect the same characteristics.
In Traditional societies, the connection between man and God is one ruled by superstition and fear. Even
in those faiths where the ultimate objective of life is to be absorbed into God, there is no concept of

relationship. The concept of drawing near to God reflects a unique worldview. Its end is love, security,
and unselfish behavior.
On first notice, "drawing near to God" seems presumptuous. How can a physical human draw near to an
omnipotent, omniscient, and invisible being? After all, scripture itself indicates it is impossible. Moses was
"afraid to look at God" at Sinai (Exod. 3:6). When Moses later led Israel to the same mountain, the people
were forbidden to ascend the mountain with Moses, although they could see the manifestation of Yahweh
on the mountain (Exod. 19:10-23). When in God's "presence," Moses' face became so radiant, he had to
put on a veil when he spoke to Israel (Exod. 34:29-35).
Moses is called a special prophet who knew Yahweh "face to face" (Deut. 34:10). The expression is not to
be taken literally, as the following text will confirm. When Moses requested to see Yahweh's glory,
Yahweh replied, "I will cause all my goodness to pass in front of you, and I will proclaim my name, the
LORD, in your presence” and “you cannot see my face, for no one may see me and live." Yahweh further
declared to Moses, “When my glory passes by, I will put you in a cleft in the rock and cover you with my
hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not
be seen' (Exod. 33:18-23). Truly, anthropomorphic language is used to describe God as having a face
and a hand. The meaning is clear. God is so elevated that he cannot be reduced to common fellowship
with man, yet he maintains a presence among them.
The New Testament echoes the same sentiment. It declares no human has seen God (John 1:18). At the
same time, the incarnation of Jesus answers this dilemma, for Jesus declared, "'No one has seen the
Father except the one who is from God; only he [Jesus] has seen the Father'" (John 6:46). Furthermore,
Jesus told Philip, "'Anyone who has seen me has seen the Father'" (John 14:9). Obviously, Jesus was not
talking about physical sight, but spiritual. The idea is fully expressed by the apostle John: "No one has
ever seen God; but if we love each other, God lives in us and his love is made complete in us" (1 John
4:12). So, drawing near to God is not a matter of seeing him in person but imbibing those characteristics
that set him apart. Through his grace and love and the sending of his Son, we can become righteous and
holy in his sight. He can live in us when we show true love.
The unit touches on three ideas. These are (a) Life in fellowship with God, (b) Being shaped into the
image of Christ, and (c) Spiritual disciplines.
Internet Source
"Did Moses See the Face of God?" by Kyle Pope, Focus Online
a. Life in fellowship with God. Jesus came to bring new life, the kind of life which God planned from the
beginning. This is called eternal life and abundant life (John 10:10). Jesus said, "Come unto me, all ye
that labor and are heavy laden, and I will give you rest" (Matt. 11:28-29). In Christ, we have faith that sees
all things in the light of God's holiness, love, and governance for the good of the world. We find abiding
peace within, a life penetrated by love, with eternal significance, nurtured by hope and assurance. This
peace stands firm in the most discouraging circumstances. It provides power to withstand the forces of
evil and to do what is right (1 Cor. 10:12-14).
Life in fellowship with God is not some mystical experience. It does not suggest withdrawal from
obligations or engagement with the world order. Nor does it lead to disinterest in the affairs of humankind.
Life in fellowship with God means the human lives out his/her life in a manner that reflects the character
of the Creator and in honor of the Creator's redemptive acts in Jesus Christ.
Exercises

1. Matt. 22:36-40; 1 Cor. 10:31, Col. 3:17; 1 Peter 4:11. Reflect on what it might mean for you to
love God with all you heart, mind, soul, and strength, and to love your neighbor as yourself. What does it
mean to do whatever you do for the glory of God? How would you characterize that life? How can we
learn to demonstrate the grace and truth of God always? How do we access the strength that God
provides? What is necessary for us to live in a way that brings praise to God in all things? What does it
mean to do everything in the name of Jesus? How does a new Christian begin to approach this goal?
2. Col. 3:1-25. What is it to set one's mind on things above? Describe some human practices that
are incompatible with life lived in Christ with God. What does it mean to put on the new self? What does it
mean to be renewed in the image of the Creator? Note that forgiveness, love, and peace characterize the
lives of Christians. How can we begin to experience this? Observe the role of sharing the word of Christ
and of worshiping together in doing all things in the name of God. Note that a living relationship with God
affects not only our corporate worship, but changes daily life and ordinary relationships from the norms of
the world.
3. 1 Cor. 13:1-7. Examine verse four. How do you rate yourself on achieving this ideal? How do you
approach growing in love?
4. 2 Cor. 3:17-18. Where is the Spirit of the Lord in relation to Christians? How is one "transformed"
into the likeness of Christ? Is this a once-for-all time event or a gradual process? Is there more to it than
trying harder?
5. 1 Cor. 3:1-9; Gal. 5:16-26; Eph. 3:14-21; 1 Peter 2:1-3. What are we to put away as Christians?
What are we to seek? Where are we to find pure spiritual milk? How are we to grow in our likeness to
Christ? What are evidences that we are not walking in the Spirit? List and reflect on the fruit of the Spirit.
What is it to live in the Spirit? Is this how the popular culture encourages us to live? In what do we
become rooted and grounded as Christ dwells in our hearts? In whom do we grow into fullness? What is
the power at work in us to do this task? What is our role in this process? What problem did the new
Corinthian converts have? As Christians do their work, who is working with them? Who gives the
increase? Reflect on your work and yourself as a fellow laborer with God. What is God leading you to
become?
b. Being shaped into the image of Christ. Everyone is familiar with physical birth, growth, and the
development of a child into adulthood. The same process relates to the new birth. As proper care, food,
exercise, and rest are required for a child's physical development, so are spiritual care, food, exercise,
and rest basic to spiritual formation. By ordering life around spiritual truth, the fruit of the Spirit increases
and God is glorified.
Belonging to the kingdom of God does not remove one from the world or from responsibilities imposed by
the material universe, family, employers, or governments. The Christian's moral base may not be rooted
in civil law, but he is bound by civil law to be a loyal citizen. The Christian still lives in the world, but his
character is not formed by the worldly order. Rather, he demonstrates a higher character by righteous
pursuits and trustworthiness.
We are aware of how easily the human succumbs to temptation and falls into sin. He/she becomes
distracted by the desire for temporal pleasures, self-aggrandizement, and evil. Repeatedly individuals,
families, and nations ignore, reject, or ignore their Creator. Yet, God sent Jesus to demonstrate once and
for all his love, forgiveness, and desire for communion with humankind. In Jesus, humanity is offered new
life, one empowered by a living relationship with the Creator. This relationship promises aid and comfort
in our transformation from fixation on physical realities, to physical life centered in spiritual reality, grace,
and truth.

Exercises
1. Consider your own life and the life of your fellowship. Is your relationship with God a matter of the
heart and participation in what God is doing in the world? Today the lure of financial success, social
status, and physical pleasure consume energy and time and distract many from the spiritual world and
day-to-day life. Some deny the reality of God, and others are too busy to spend time in prayer and
meditation. As spiritual children, what can we do to build our lives around our relationship with God in
order to facilitate our spiritual growth toward maturity in him?
2. Rom. 8:1-17. What does it mean to set our minds on what the Spirit desires? To live by the Spirit
rather than the sinful nature? To be controlled by the Spirit? How can we grow into this new life? Having
been freed from the law of sin and death, how can we avoid letting worldly pursuits shape us and our
lives?
What can we do "to fix our minds on things above?"
3. Luke 6:40; 1 Cor. 9:24-25; 1 Tim. 4:7-8. Having been forgiven, how are we to grow more like
Jesus our Lord, Savior, Teacher, and Friend? The ready response to this question is often, "I must try
harder," but what is missing from this true but incomplete answer? What might it mean to train oneself in
godliness? Who is the Christian's teacher or trainer? What is the goal of spiritual training? The apostle
Paul often uses the picture of runners or fighters seeking to win a crown, as an analogy for a Christian's
desire to grow in godliness. Christians must undergo strict training to win enduring life. We are to train by
practicing activities that will enable us to do in time what we cannot do now even with maximal effort, to
truly love our enemies for example. Children develop into maturity with parenting. Athletes develop their
skills by training and practice. Christians grow in Christ likeness and increasingly bear the fruit of the
Spirit. From this primary spiritual focus flow acts of service in the name of Jesus. The goal is not the
spiritual exercise, but Christ-likeness.
c. Spiritual disciplines. As we draw near to God in faith, we find God drawing nearer to us (James
4:68). As faith grows and we learn to focus our attention increasingly on spiritual concerns, our
dependence on God's guidance and sustenance increases. In an ambiance of love, praise and adoration,
confession and petition, gratitude and thanksgiving rise to the surface.
In Romans 8, Paul directs Christians to set their minds on the Spirit rather than on the desires of this
world. Those who are led by the Spirit of God are enabled to grow as children of God; by sharing in the
work of Christ, they will share in his glory. Growth in godliness is not found in the suppression of evil or in
doing good works only, but with a total orientation of one's life around the character and purposes of God.
This orientation toward God and eternal reality is what Adam and Eve enjoyed as God's agents on earth
before Satan, the tempter, entered the picture.
Christians through the ages have spoken of various spiritual disciplines or exercises to help believers set
their hearts and minds on things above. Richard Foster in A Celebration of Discipline has identified three
areas in which these disciplines operate: inward, outward, and corporate. The inward disciplines include
meditation, prayer, fasting, and study. The outward practices relate to simplicity, solitude, submission,
and service. The corporate disciplines involve confession, worship, spiritual guidance, and celebration
within community, as individuals supports and encourage each other on their journey.
Consider three of these spiritual disciplines: (1) study of the Scripture, (2) prayer, and (3) selfexamination.
The study of scripture will yield the meaning of the text for the reader's life. Prayer is the art of seeking
guidance that enables growth in godliness. Self-examination leads to a plan of action for further
development toward the character of Christ Jesus. In time, you may wish to investigate additional
approaches such as solitude, worship, fellowship, celebration, fasting, and service.

Paul encourages those with little or no faith in God to seek their Creator, saying, "He made from one man
every nation of mankind to live on all the face of the earth, having determined their appointed times and
the boundaries of their habitation, that they would seek God, if perhaps they might grope for him and find
him, though he is not far from each one of us; for in him we live and move and exist, as even some of
your own poets have said, `For we also are his children'" (Acts 17:26-28). Even among Christians, many
dream of living closer to God but do not pay the price to reach their goal.
Study of the Scriptures. Bible reading has long been basic to seeking God. Jesus used scripture in his
encounter with Satan in the wilderness. He understood his mission was consistent with the Hebrew
Scriptures. Knowledge of Scripture was basic to Jesus' teaching and actions. Similarly, we need to know
what the scriptures say and allow understanding of Scripture to shape us.
1. Listening. The human tendency is to be like those to whom the prophets and Jesus spoke. They
had eyes that did not see and ears that did not hear (cf. Mark 6:13-21; Jer. 5:20-24). A difference lies
between reading with the mind and listening with the heart. Listening for what the Word says is the first
step.
2. Meditation. In Psalm 1:1-3, the good man is said to delight in the law of the Lord and meditate on
it day and night. The familiar passage of Mary treasuring and "pondering in her heart" the words spoken
of Jesus by the shepherds serve as an example of mediation (Luke 2:3-20). We keep the words we hear
in our hearts by remembering them and letting them interact with our thoughts, intentions, issues, and
hopes.
3. Prayer. Prayer is our response in view of a text that speaks to our personal situation. Prayer is
understood as speaking with God. As our hearts appropriate the word of the Lord, we are formed into a
closer approximation of the character and nature of Jesus. For this we are grateful and dedicate
ourselves again to pressing on toward the heavenly goal in Christ Jesus (Phil. 3:12-16).
4. Contemplation. As we experience the love of God through his effectual work in our hearts, words
fail to express the wonder of it all. Wordless, quiet rest, and peace in the presence of God has historically
been called contemplation. Such quiet rest is often difficult when life is filled with routine activities, yet
everyone should "stop and smell the flowers." Experience the beauty and wonder of nature and nature's
God. We may speak of the amazing grace of God without stopping to meditate on the love and mercy of
God. But the inner soul is further refreshed by contemplation. We will find the burdens of life lighter by far
than when we lived without recognition of his work in us.
5. Incarnation. A fifth step emphasizes the commitment to immediate changes in our person and
life. The end goal is new life rather than new understanding only (cf. Rom. 12:1-2; 1 Pet. 1:13-23).
Prayer. From the beginning, human life has been a response to the words and actions of the eternal,
loving Creator. A life of prayer begins by recognizing the word of God and continues in listening and
responding to God.
Distrust and disobedience separate us from God, yet God continues to seek our trust. God continues to
work out his good purposes, even as he gives human beings the ability to choose their way in the world,
with or against him. God took the initiative in the lives of Noah, Abraham, Moses, David and the prophets.
In a living relationship, humanity finds satisfaction for its deepest longings. We connect to a reality larger
than ourselves and our perspectives. We have an eternal purpose and meaning in life. We find answers
that bring a sense of coherence to the brokenness that mortal life presents us.
When we lift our hearts and minds to the Lord and pray, it seems natural to focus our thoughts first on
God in praise and thanksgiving before moving on to think of our earthly situations and prayers of petition
and intercession. Two types of prayer are often distinguished. Verbal prayer is words which may or may

not be spoken aloud; for that reason they may be somewhat objective and reasoned. Jesus' Model
Prayer (Matt. 6:9-13) is an example of this kind of prayer. In mental prayer or meditation, one reflects
more deeply with God on events or situations at the level of the heart. This may lead to wordless
contemplation of God, which was like a part of Jesus' night long prayer in the Garden of Gethsemane
(Matt. 26:36-46; Luke 6:12; 22:41-44).
Prayer is a response to the prior actions and invitation of God, yet its practice is volitional. It depends
upon the will of the one attuned to divine interests. The faithful people of God have been a praying people
throughout history. They often set regular times for prayer and also prayed spontaneously in response to
events and circumstances. Do you have regular times of prayer? Are there situations and events in your
life that you need to bring to God? Note that in many of his books, Paul mentions his prayer for the
Christians he knows and to whom he writes (e.g., Phil. 1:3-6; Col. 1:3; 1 Thess. 1:2-3).
Prayer can make a difference in our lives and in the course of events about which we pray. We learn and
grow in prayer as our hearts open to God's work in us and in the world. It is not too much to say that
those who heed the call of God, collaborate with God to bring about his purposes for creation and
humankind. In prayer, we become part of the greater spiritual community. As we grow in trust and
dependence upon God, we also grow in holiness and in love for one another and thereby glorify God.
God is present to us as we are present to ourselves. We are not always conscious of ourselves, and
when we are not, the self is a subconscious presence in all events of life. The more aware of the
presence of God we become, the more his presence affects our whole self and life. As we draw near to
share our lives with God, God shares his life with us. We learn to see all things from his point of view. As
we cultivate an awareness of the presence of God and focus our minds on spiritual reality more
consistently, prayer becomes more natural.
Self-examination. From early times the people of God have prayed before going to sleep at night, on
waking in the morning, with meals and before and after significant events. All day, Christians seek to
maintain an inner openness and connectedness with God in order to be available and used by him for
good in the world. Prayers may be as simple as, "I am yours, O Lord" or "Lord, have mercy." Some
recommend flash prayers as they see others along the way, for example "Lord, give him strength,"
"Father give her peace," or "Thank you."
As reviews the ordinary events and thoughts of daily life, one looks for instances where the character of
God can be seen and when it was noticeably absent. It is usually practiced in a quiet time just before
going to bed, and it involves five steps: thanksgiving, asking for God's participation, examining the day,
responding to one's findings, and intentions to make changes needed with God's help. Here is how it
works.
1. Thanksgiving. Read Psalm 100 and join the Palmist in thanksgiving and praise for what God has
done in your behalf. The first step is to remember that our Creator loves us and calls us to fellowship with
him. Establishing this frame of mind at the end of the day, frequently recalls blessings of the day that may
have otherwise been overlooked or taken for granted. How long will the steadfast love and faithfulness of
the Lord last? How would you describe David's understanding of the connection between God and his
people?
2. Ask for God's participation. Consider Jesus' promise that he and the Father will come and make
their home with his followers.
3. Examine events and insights of the day. In this context, replay the day focusing your attention not
so much on the events themselves, but on underlying attitudes and intentions and on their results. Are
they consistent or inconsistent with the Spirit of God? This is not to be a simple acceptance or rejection of
behavior or attitudes, but an opportunity to identify what is happening in our hearts, what God may be

asking of us, where our lives are headed, and where he would lead us. Often it will bring to light feelings
and intentions that have previously been hidden and will bring rejoicing as well as a call for change. The
process is to be more objective than introspective.
4. Respond to one's findings (Rom. 12:1-2; 2 Cor. 3:17-18; Gal. 4:1-7, 19; 1 John 1:5-9). What did I
learn by this process? What is our measuring stick, our model? New Christians are already heirs but still
children. What is needed for your growth into maturity? Ask for forgiveness, give thanks, petition God on
behalf of yourself and others.
5. Intention to make changes (1 Cor. 10:12-13; Phil. 3:13-14; 1 Thess. 3:12-13). Resolve with God's
help to make needed changes. How should you change your attitudes and behavior? What way of
escape from sin do you see? Note Paul's example of continually seeking to become more Christ like.
Who does he say will help one become more aware of, and more available to, God? What two things
does Paul pray for these Christians?
Conclusion. The people of God are not those who engage in certain spiritual practices, but are those
who organize their lives around a living relationship with God. They participate in what God is doing in the
world to bring all things to the goal he has purposed from eternity. The temporal, physical life of the
follower of Christ is to be lived with God, in Christ. Christians seek to draw near to God through spiritual
practices, which enable them to become more aware of God's presence. The Spirit of God continues to
work in those who seek him, and Christ's nature is increasingly realized in their daily lives. As Paul
exhorts the Philippians, we work out our own salvation with fear and trembling, for it is God who is at work
in us, enabling us both to will and to work for his good pleasure (Phil. 2:12-13).
Throughout human history, God continually reaches out to mankind in holiness and love to lead us back
to spiritual wholeness. The familiar story of trust and blessing or distrust, destruction and forgiveness is
played out again and again.
To come to God in faith, repentance and baptism adds us to the community of believers. As infants raised
to life in Christ, we seek that which is above where Christ is. We seek to grow to maturity, being changed
to the image of Christ from one degree of glory to another as we fix our eyes on Jesus and draw near to
him. We do this by becoming more aware of the spiritual source and context of life, of the presence of
God from moment to moment. We shine the light of the knowledge of God on our challenges and
opportunities through prayer, meditation and study of the Scriptures, and public worship, which also
characterized the life of Jesus.
Exercises
1. As you grow toward spiritual maturity, use your knowledge of Scripture to guide you away from
deceitful "teaching of demons." What is the test to find if a teaching is from God? What are distinguishing
characteristics of wisdom from above and earthly wisdom? Read and contemplate on these scriptures: 1
Tim. 4:1; 2 Pet. 3:1-9; 1 John 2:22-26; 4:1-3; James 3:13-18.
2. Reflect on how you normally read and study Scripture and compare it with the approach
described above. Do you think this could help you in your spiritual journey?
3. Read Psalms 1, 23. David was a principal author of the prayers and songs of the book of Psalms.
Reflect on David's understanding of God and mankind and the relationship between them. In what does
the blessed take delight and meditate on day and night? Where can one see the law of God in action? Do
you believe that the Lord watches over the way of the righteous? Does God care about the fate of
sinners? What did David say his Shepherd did for him? What responsibility do sheep have? Why do the
sheep not fear danger? What is emotional tone of people's response to the blessings of God?

4. Read Rom. 8:29; 13:14; Matt. 7:7-11; 21:12-13; Luke 18:1-8; Phil. 2:4-5; James 5:16-18. Prayer
is the hub around which the lives of his followers are built. The model prayer that Jesus taught his
followers is a familiar and often studied prayer (Matt. 6:9-13). It begins with an awareness and
appreciation of spiritual reality, moves to consider physical realities, and ends where it began with
spiritual truth. Prayer is not a habit to be added at the borders of life, but is to be at the center of our lives.
Prayer is to spiritual life as pulse and breathing are to physical life; it becomes the way of life for
Christians. All that we are, say, and do flows from our individual and corporate association and fellowship
with God. In prayer, we begin to think God's thoughts after him, to desire what he desires, to love as he
loves, to be his people.
5. Read Jer. 29:8-9; Matt. 7:15; Rom. 12:2; 1 Thess. 5:20-22; I Tim. 4:1; James 1:16-17; 1 John 4:1.
Satan continually wars against God by lying and deceiving those whom God wants to lead toward truth
and love. Stop here to consider the warfare between good and evil as it is seen in your community,
family, and within yourself. Reflect on these situations, knowing that God is aware of your concerns, and
pray about them.
It is necessary that we learn to recognize truth, goodness, and the voice of the Shepherd amid the noise
of our own desires, the world, false teachers, and the deceptive ideas of Satan. Describe some important
characteristics of the "pattern of this world" that stand in contrast to God's good, pleasing, and perfect will
as you understand it.
6. Read Matt. 7:15-17; Acts 17:10-12; Rom. 8:1-18; Gal. 5:18-26; James 3:13-18. How can we test
everything we think or hear to discern God's truth from falsehood? What standard are we to use in
judging what may or may not be truth from God? Reflect on the characteristics of good and evil, false and
true wisdom. How does this list compare with your description above of the pattern of this world and the
truth of God? Wisdom that comes from above contrasts greatly with earthly, devilish, temporal
foolishness from below.
In the broader context, we may conclude that everything we are told or read or think is truth from God
must be tested (cf. Acts 17:10-12). Truth is consistent with what God has revealed about his nature in the
Scriptures. In the present context of prayer, testing ideas that come to us must pass the same test. Is the
thought consistent with God's truth and character as revealed by Jesus and the Scriptures? Will its fruit
be spiritual or fleshly? Is the insight consistent with love and peace or envy and selfish ambitions? How
do you distinguish between reliable and unreliable voices?
Examination
Now that you have come to the end of this module, you should review the material in preparation for a
multiple-choice examination. When you are ready for the exam, you may open it from the Course Menu.
MODULE 2 Brief History of the Search for Spirituality

Mankind has been on an eternal search for the spiritual. Myths, legends, and lore are all part of that
search. Christians, too, have continued to search for an understanding of spirituality. At times, the search
has been productive, growing out of a biblical understanding of the nature and character of God. At other
times, the search has resulted in heretical ideas and doctrines. In this module, you will review the
thoughts and focus of patristic writers, monastic writers, and Reformation and contemporary writers.

Unit 1 Patristic Spirituality
Much of this unit is dependent upon The Roots of Christian Mysticism by Olivier Clement
Video
The Earliest Christians by Dr. Ryan Reeves for important information related to this section.
A discussion of the historical development of thoughts on spirituality has several challenges. The first is
the language of spirituality. Spirituality is not a biblical term, and even if it were, the Bible as we know it
today was not fully canonized for the first 300 years of the first millennium. Therefore, the discussion
might seem “unbiblical” to some, but there was no New Testament during the early discussions to dictate
the verbiage to be used.
Even after the canon was complete, the language of the New Testament, Koiné Greek, is foreign to
modern ears. Words that now have one meaning may have had a very different meaning in the first few
centuries. For example, the Bible speaks of ecstasy. To modern ears this word brings to mind sexual
images, drug-induced euphoria, or irrational feelings and actions. In the first century, it is a word that
implies a change of state, particularly emotional or spiritual. In some instances, it implies an out-of-body
experience and is translated “trance,” as in Acts 10:10. However, for the early church to discuss this
occurrence and its relationship to the spiritual experience, it had no issues with ecstasy.
The second big challenge is the perceived mechanisms of spirituality. Today we are quick to hold up the
New Testament as the definitive guide to and goals for any discussion of spirituality. However, that begs
the question of what the early church used as a guide and goal for spirituality. They did not yet have rules
of Christian conduct, expected religious behaviors, nor specific commands and prescribed examples to
follow. Instead, their guide and goals for spirituality were experiential. Instead of following the Bible, which
did not exist for many of them for many years, to achieve a level of spirituality, they sought to achieve a
level of spirituality through an encounter with God that would allow them to live a godly life—even without
the rules “fully” established through canonization.
Even though this module will trace the historical developments in spirituality, it will primarily do so by
exploring themes that developed over time. Many of these themes and their impacts overlapped;
however, we will explore them in their entirety as we reach their time of prominence. We will also
consider the thoughts of several prominent modern writers who draw from many ancient streams of
thought. And finally, we will look at the practice of spiritual disciplines as a primary means of developing
spirituality.
a. Nature of God. The Patristic Era, or time of the Church Fathers, began at the close of the first century
and extended, according to most scholars, until the 8th century. While we will consider some writers in the
later period of this era, our primary focus will be on the church leaders who wrote prior to the end of the
4th century. This limitation allows for a focus on the writings prior to the full impact of the Council of Nicea
and the Edict of Milan by Constantine, both of which lead to an institutionalization of the church that had a
significant impact on the definitions and pursuit of religion and spirituality.
A number of key themes can be seen in the early writings that appear to be agreed upon by most
Christian leaders. Olivier Clement, in his book, The Roots of Christian Mysticism, provides a broad survey
of these writings. Of course, there were dissenters and heretics, but the consistent agreement of these
leaders over a significant period of time lends some credibility to their views. And many of these views,
originating before the canonization in 325 C.E., were further validated by the letters, narratives, and
prophecies that eventually became the New Testament.
Nature of God, Universal. By the end of the first century, writers who might have been acquainted with
the incarnate Christ were few. Both the passage of time and the glory manifested in Christ raised the

transcendence and awe of God to levels not seen since the Exodus. God had sent his son to die for
mankind’s sin, had raised him from the dead, had placed him at his own right hand, and had “highly
exalted him and gave him the name that is above every name” (Phil. 2:9). Though God had been silent
for hundreds of years prior to Christ’s appearance, he now reclaimed his place of awe, reverence, and
transcendence through this son.
The “name of above all names” was not lost on the early Christian writers. Dionysius the Areopagite,
writing as early as the 1st century C.E., emphasized the transcendence of God’s very name, “I am who I
am” (Exod. 3:14). How can one name a God who is too wonderful to be reduced to nomenclature?
Gregory of Nyssa wrote near the end of the 4th century C.E., “Every concept formed by the intellect is an
attempt to comprehend or circumscribe the divine nature can succeed only in fashioning an idol, not in
making God known.” God could not be named, something the Jews had long understood, or be reduced
to any language of mankind.
In some ways, the Athenians were not wrong; God is unknowable if we approach him to be known
through our senses. As humans, we are not equipped to understand the totality of God. Clement of
Alexandria, early in the 3rd century C.E., wrote, “Most people are enclosed in their mortal bodies like a
snail in its shell, curled up in their obsessions after the manner of hedgehogs. They form their notion of
God’s blessedness taking themselves for a model.” As humans try to describe and circumscribe God, we
eventually describe him in ways that make him more “human,” more like us. Once so reconstituted, he
becomes less the transcendent God and more the people-serving, world-worshipping form to which we
are most accustomed.
Nature of God, Personal. To say that God is transcendent is not to say that he is not present and real in
this world. Theologically, we discuss God’s transcendence and immanence. Immanence comes from the
Latin, “to dwell within or among.” While early writers may have understood the immanence of God, that
was not how they conceptualized the opposite of transcendent. Early writers instead, thought of God as
the embodiment of life, apart from whom no life was available to man. In other words, if God was not
immanent, in theological terms, we would all be dead, in very practical terms.
The early Christians, in an attempt not to limit God by “naming” him, used terms like the One, the Origin,
the Being. These esoteric terms were meant to honor God’s transcendence while at the same time
recognizing him as the source of all to which all must be connected. Several New Testament passages
capture this thought. Acts 17:28, Eph. 1:3-14, 4:16, and Col. 1:17 recognize the immediate and
continued sustenance of God through Christ.
Early writers not only recognized God’s role in creating and sustaining life, but also experiencing life.
Gregory of Nazianzen asks, “Who gave you the ability to contemplate the beauty of the skies…?” Hilary
of Poitiers described his conversion to Christianity as a recognition that, without Christ, life is futile and
purposeless. One could not experience life without God, or as Augustine of Hippo wrote, “Life without
eternity is unworthy of the name of life.” These Christian writers recognized that in the life of a Christian,
God’s transcendent character is exactly what gives meaning to life, which is why God must make himself
and his nature available to us, not in teachings, rules, and rituals, but through experience.
b. Encounter with God. Understanding the nature of God was important to the early Christians, but the
goal of this understanding was more than just knowledge. Understanding was to facilitate an encounter
with God, but first a few obstacles had to be overcome. How can mankind, lowly and separate from God,
expect to encounter a God beyond comprehension?
Nature of God Manifest. Trying to bring together God’s transcendent glory or “superessential essence,”
to quote Dionysius the Areopagite, and our essential reliance on him for life presents a huge challenge.
What characteristic, what nature of God, what motivation, or even what purpose can bridge the gap
between God’s superessential essence and our fundamental need for his presence in our lives? The
answer is spelled out by the apostle John in his gospel and letters and is attested to by numerous church

writers that followed him. The answer is “God is Love” —evidenced in the nature and person of Jesus
Christ.
Irenaeus of Lyons, in the 2nd century C.E., wrote on several occasions about the love of God manifested
in the incarnation. “How could the human race go to God if God had not come to us?” He goes on to
describe how Jesus’ descent and humiliation allowed Christ to “regain humanity.” Others as well saw the
incarnation as the culmination of all of God’s plans—to reveal the mystery of God, to reunite the spirit with
the flesh, to regain humanity, and to enter into communion with man.
One of the early liturgies attributed to St. Basil of Caesarea begins, “Thou hast visited [humanity] in many
ways, in the loving-kindness of thy heart:” The writer then goes on to list God’s manifestations to man in
the form of prophets, angels, and laws and ordinances, and ultimately, in the incarnation of Christ. These
early writers, while understanding the salvific purpose of Christ’s visitation, were enamored by the
demonstration of love by God. What God did to save the world was more meaningful to the 1 st century
church than the salvation that it brought. In modern times, the opposite appears to be true.
Encounter with God. When considering the nature of God, early writers spoke of their amazement, fear,
awe, and joy. John Chrysostom, writing at the end of the 4th century, writes of the marvel of God that
brings about joy and awe but also awe and fear. Even as he quotes from Psalm 139, he recognizes the
overwhelming impressions left on the psalmist who had, if for only a moment, peered into the infinite
depth of God’s kingdom that caused the writer to declare, “Such knowledge is too wonderful for me” (v. 6)
and “I praise thee, for thou art fearful and wonderful” (v. 14).
So how does one encounter a God of such magnitude? By encountering him in full surrender in praise
and celebration. To stare at the beauty of the sea from the surface of the sea is magnificent, but to
immerse oneself into the sea allows one to see and experience “the sea.” While the experience is short of
becoming “one” with the sea, the experience of an encounter with God is exactly that—becoming one
with the Divine. While this may seem “mystical” or “ecstatic,” it is not foreign to the Word of God. In 2 Pet.
1:4, Peter tells Christians that they may “share in” or “become partakers” of the “divine nature.” While
some may believe this verse looks ahead to our eventual glorification after the resurrection, the verse is a
promise of God’s provision of life and godliness which allows us to escape the lust of the flesh. This
promise is one to be claimed now, not after the lusts of the flesh have been destroyed (1 John 2:17).
c. Impact on Humanity. In the first three areas we focused on God as transcendent, invisible, and
allpowerful. The fourth area spoke to the nature of the interaction or encounter with God. This final area
that we will address is the result of this phenomenological encounter on mankind. In other words, what
did early writers expect to happen to humanity once it encountered God? The answer is transformation.
When early Christians wrote about the Christian life, they did not write about their church life. Certainly,
they wrote about their practices regarding baptism, Eucharist, preaching, etc., but not as a discussion of
their life as Christians. In other words, when asked, “Are you a Christian?” the answer would not have
been, “I go to church regularly,” or “I tithe weekly,” or even, “I participate in sacraments as I should.” Their
answers to questions about their Christianity took the form of attainment. Attaining the nature and
character of God, participating in the divine nature as the Apostle Peter described it, was the defining
answer to the forthright question, “Are you a Christian?”
The early writers had a unique understanding of humanity’s creation. Being created in the image of God,
they reasoned, meant that mankind possessed the characteristics of God, latent or buried under sin,
while at the same time entirely human. Gregory Nazianzen wrote the God “created a being at once
earthly and heavenly, insecure and immortal, visible and invisible, halfway between greatness and
nothingness, flesh and spirit at the same time…” Gregory of Nyssa concurs, writing, “An image is not truly
an image if it does not possess all the characteristics of its pattern.”

But Gregory of Nyssa in the same writing reminds his readers that “our spiritual dimension, which is
precisely that wherein we are the image of our Creator, is beyond our ability to explain…by this mystery
within us we bear the imprint of the incomprehensible godhead.” In short, the early writers expected that
the God-designed nature and spirit within us, empowered by the Spirit given to us, would create in every
Christian an inexplicable transformation that is imbued with the divine nature, and dare we say, glory of
God.
Although this survey has been short, the key to understanding these early writers is their acceptance of
the mystery of spirituality centered in a God who was himself the very definition of mystery. Yet, they did
not allow the mystery to lower their expectations of spirituality and transformation. Instead, it created an
expectation of great “power, love, and discipline” (2 Tim. 1:7) that fills, transforms, and overwhelms the
life of the believer. In many ways, their expectations parallel the expectations, often dismissed by
religious people, of the spiritual seekers of today.
Unit 2 Monastic Spirituality

Video
“When Did Christians become Monks? by Dr. Ryan Reeves
As the desire for spiritual transformation and connection with the mysteries of God continued to grow
through the first 300 years after Christ, there emerged a more defined process for achieving those goals.
This process manifests itself most clearly in the monastic movement that begins around the beginning of
the 4th century C.E. In this section, you will be introduced to a brief history of monasticism, its two main
types, and the two men who laid the foundation for the practice of each of them over the next 1700 years.
While most early writers spoke to the subject of submission, Gregory Nazianzen wrote the following with
distinctive clarity. “…most mysterious of all, [Christians were] made to resemble God by simple
submission to his divine will.” This statement captures the essence of early Christianity in pursuit of
spirituality; it is yours if you simply submit to God. Along with this thought comes the corollary, the more
you submit to God, the greater and sooner the resemblance. And since the Apostle Paul wrote, “and we
take captive every thought to make it obedient to Christ” (2 Cor. 10:5), then that is the ultimate goal of all
Christians. Every thought, every breath, every moment of every day, belongs to God and must be tamed
and subjected to the Master. It is out of this ultimate goal that monasticism was born.
a. Types of Monks. While many today have a specific image of monks living in monasteries, this was not
the case in the beginning. In the earliest records, monks, such as the famous St. Anthony of the Desert,
lived in complete isolation. Only later did monastic living develop its communal aspect.
Anchorite/Eremitic. As pointed out by Reeves, the term monk comes from the Greek word, monos,
which means alone. While many have visions of monastic communities when they hear the word “monk,”
the earliest use was to designate someone who lived alone for the purpose of pursuing communion with
God. In this regard, the Desert Fathers, most famous of which would be St. Anthony, led the way in
defining the ascetic life for which monks are known.
For many, who envision Christianity and monasticism beginning either in Jerusalem or Rome, it often
comes as a surprise that Egypt was the breeding ground of intense, mystic Christianity. With an endless
supply of desert and caves, the lands on the edges of Egyptian civilization were ideal for individuals, both
male and female, to withdraw and pursue lives of solitude. Yet, they were also close enough to the cities
with which they could interact for food or supplies when needed. It also provided opportunities for the
monks to fellowship with other Christian communities.
Ori Soltes, in his book on Christian mysticism, reminds his readers that anchorites, another name for
eremitic monks, were often compelled by their encounter with God to share that experience with other

Christians. Sometimes, that sharing was with other anchorites residing in the same area, but sometimes it
was with those living in the surrounding towns and communities. One reason that we know there was an
abundance of sharing of experiences was the rapid growth of monastic communities. As Justo Gonzalez
points out in his history of Christianity, many of the men and women who wanted to join these monastic
communities had not yet become Christians. They had merely heard of the monks encounters with God
and wanted to experience the same.
It is worth pointing out at this point in the lesson that monks were great evangelists. Again, contrary to the
modern view of cloistered monks, their stories of their encounters with God enticed non-Christians from
communities all around them. The monks did not try to persuade these men and women to “become
Christians,” but instead invited them to encounter God just as they themselves had. If Christians today
were more willing to pursue God, to be opened to an encounter with him, and to share that experience
with others, there might be many more people knocking at, and down, the walls of the church.
Cenobites. The practice of living in individual seclusion, though perhaps valid for short-term spiritual
renewal, did not meet the biblical standard of koinonia, or commonness. The book of Acts certainly does
not describe early Christians isolating themselves. In fact, they did the exact opposite. So it was that two
men in particular began to develop monastic or cenobitic communities. Cenobitic, or “common life,”
monasticism placed a greater emphasis on the spiritual synergism that arose from sharing life together.
b. Founders. While there are many monks who formed cenobitic communities, two stand out historically.
Pachomius was the earliest and is still considered the founder of Eastern Orthodox monasticism.
Benedict of Nursia, who came on the scene nearly 200 years later, is considered the father of
monasticism by churches who follow the Western Orthodox traditions.
Pachomius. The earliest of monks to attempt to build cenobitic communities was Pachomius (292-348
CE). In concert with his brother, John, they built the first “house,” which consisted of several buildings
within a walled compound. The goal was one of simple, mutual service. However, Pachomius’ original
attempt fell short, with discipline decaying and spiritual formation escaping the grasp of these original
cenobitic monks.
Pachomius made a second attempt, and contrary to the complaints of harshness by the original set of
candidates, Pachomius increased the rigor and discipline of the community. No candidates were allowed
to bring any possessions with them into the monastery. All, including the leaders themselves, served
side-by-side with one another. The community became exactly that—a place of common life. During
Pachomius’ life, nine such monasteries were formed for men, and were created for women by
Pachomius’ sister, Mary.
While Pachomius has since been forgotten in the Western traditions, his ideas and teachings in his book,
Ascetica, remain the core of Eastern monasticism. However, in the Western tradition, another monk,
Benedict of Nursia, rose to prominence as he guided monastic life and thought.
Benedict of Nursia. Benedict was born around 480 CE in Nursia, Italy. As such, his work comes after
almost 200 years of cenobitic monasticism. His contribution, however, was to create a set of specific rules
that guided monasteries from the 6th century CE to today. The Rule of St. Benedict has become the
definitive guide to monastic life and has made a significant contribution to many outside the walls of a
monastery who choose to live in a closer, daily walk with God.
The beauty of Benedict’s Rule relates to its blending of both the spiritual and practical elements of daily
life. Benedict, perhaps better than any before or after, understood that spiritual development occurred in
the context of life. Of course, that life could be structured to facilitate greater spiritual growth and
transformation, but spirituality could not be separated from life in this world. It is this masterful
understanding that allows the Rule to be applied both inside and outside of a monastery.

In addition to, or perhaps as a result of, this understanding, Benedict’s rules were flexible. Obviously,
flexibility is not a word often associated with monastic life, but Benedict’s grasp of both discipline and
flexibility is what made his work the masterpiece that it became. Benedict called for empathy and grace in
the application of the rules for the young, the elderly, the disabled, the new convert, and the ill. The
manifestation of grace in this flexibility is perhaps one characteristic of the Rule that has caused it to
survive over 1500 years.
c. Transitions. The movement of spiritual formation from the patristic era into the monastic era can be
seen clearly in the change of method. While both eras focused on encountering God, the writers of the
patristic era focused on the individual’s experience and encounter with God. This individuality led to the
monastic (“aloneness”) practice of isolation. Self-discipline, submission to God, and obedience to one’s
understanding of God’s revelation were the key.
But isolation did not suit the biblical plan for God’s people, so monastic communities were formed in
which Christians could serve and grow together. Discipline, submission, and obedience were still the
critical pieces of transformation. However, in community, these characteristics must be practiced within
the community as well as with God; therefore, the need for order and rules arose. These rules were not,
however, designed to draw one closer to God but to remove the obstacles that might prevent one from
drawing near to God.
Unfortunately, over the course of time, the rules became the means of spiritual transformation and not the
means of facilitating spiritual transformation. The difference may appear to be slight, but the implications
are huge. The pursuit of a personal, spiritual encounter with God was slowly replaced by an
institutionalized, legalistic obedience to rules. Of course, as the rules grew in number and complexity, the
institutionalized church’s role and power increase. The abuses of that power are well documented and
available for study in other courses on the Middle Ages, so they will not be discussed here. However, it is
important to know that it is the loss of the personal pursuit of spirituality and personal piety that led
Christianity into the Reformation.
Unit 3 Reformation to Modern Spirituality

To end one section around the 6th century C.E. and pick up with the next around the 16th century C.E.
seems to skip over more time than should be reasonable. Indeed, there were moments during this time,
especially in the 12th to 13th century which saw great mystics like John of the Cross, St. Theresa of Avila,
Bernard of Clairvaux, St. Francis of Assisi, and others. Their thoughts covered a wide range of spiritual
formation, both in its form and its processes, and illustrate the complexity and simplicity of spiritual
formation--sometimes in the same person's life. Their writings continue to contribute to the study and
discussions of spirituality. So, while we pick up here with the Reformation of the 16 th century, we must be
aware that there were many who were advocating for a spiritual reformation long before the period under
consideration in this unit.
There were, indeed, many changes through this period, leading to a divergence of thoughts that cannot
be easily summarized. Dr. Tristano, a professor of medieval history, refers to the spiritual thoughts at the
times as a “stew.” It easy to pick out the different pieces, but not as meaningful as understanding the
thoughts as a whole. Nevertheless, it is necessary to identify a few key threads, or ingredients, that
comprise the thought, singular, of the end of the High Middle Ages and into the Late Middle Ages.
a. Catholic Spirituality. The three key ingredients in this stew would best be identified as Scholasticism,
Devotionalism, and Institutionalization. Each of these contributed to the backdrop of spirituality into which
the reformers were born. And unfortunately, each of them generally robbed the Christians of that time of
any truly meaningful spiritual development. So, let us consider each of these briefly.
“The Catholic Church” Lumen Learning

“The Medieval Church” British Library
“Catholicism in the Middle Ages” Jacques Maritain Center
Scholasticism. Consistent with the Renaissance and the rush to modernity, theologians beginning in the
14th century began to seek a more “informed” theology. By this they meant informed by science, logic,
and rhetoric. As such, the focus of the writings of the times was very academic, very positivistic, and very
speculative. Even though scholars, such as the notable Scholastic, Thomas Aquinas, gave ample
attention to the Bible, their process for reading and interpreting it were far removed from biblical
foundations and truth. Instead, their discussions were often filled with theoretical questions and
speculative answers.
With each round of dialogue and writing, the Bible moved further out of reach of the ordinary man or
woman. This situation increased the need for reliance on “learned” professionals and clergy to instruct the
masses. It also led to spiritual starvation as Christians failed to understand the simplicity and beauty of
God’s Word and his call to righteousness.
Devotionalism. As a result of the increase in complexity and theorizing of Scholasticism, people began
searching for ways to find greater depth in their spiritual lives. This search led to the rise in
Devotionalism. Devotionalism, as a means of achieving spiritual depth and righteousness, would appear
to be desirable. However, the dependence upon devotional items, such as art, drama, icons, etc., to
strengthen one’s spirituality too easily coalesced with the pagan superstitions which were also prevalent
during the Middle Ages. With the lack of biblical knowledge among the masses and the clergy,
syncretism, or “mixed” theological worship, quickly arose.
Institutionalization. Along with the rise of, and perhaps supported by, Scholasticism, the Roman
Catholic church, and in particular, the papacy, gained a stronger hold on religious beliefs and practices.
While holding out to the people a promise of achievable holiness and deeper spirituality, the Catholic
church actually drew further away from its constituency. The church, with its highly speculative,
theoretical language, could not connect effectively with those in their churches. The priests performed
institutionalized rituals without substantive meaning to the people, and the priests could offer little by way
of explanation. The people knew the Catholic church, feared the Catholic church, and worshipped the
Catholic church. What they did not do, what they could not do, was find a connection with God in the
Catholic church.
b. Reformers. In this section you will briefly visit each of the three major reformers who contributed to the
discussion of spirituality. Martin Luther and John Calvin are the most well-known, but Ulrich Zwingli, who
was a contemporary of Luther, also provides the backdrop for understanding Calvin’s views. These three,
while not the only ones discussing theology and spirituality, certainly establish foundations that will impact
the search for spirituality for centuries afterwards, including modern pursuits today.
Lutheran. It is during this time of spiritual drought and unquenched spiritual desire that Martin Luther
begins his struggle against the barriers to spirituality associated with the Catholic church. Historians have
studied and written volumes about the life of Martin Luther. While his life experiences inform much of his
theology of spirituality, we will not spend our time on the development of his theology. Instead, it is of
greater importance, in the context of this course, to understand Luther’s teachings and expectations in
regard to spirituality.
Sola Scriptura, or Scripture Only, became the battle cry of the Reformation. Against the rigid institutional
control of the medieval church, Luther called for a return to and a reliance upon only the Word of God.
Against the speculative and haughty language of Scholasticism, Luther provided the Bible in the
language of the common people. Against superstitious Devotionalism, Luther called for discarding
religious rituals and the selling of trinkets and raising the Eucharist, or Lord’s Supper, to its rightful place

as the centerpiece of worship. In short, Luther called Christians to focus on the thoughts and actions
illuminated in Scripture if they wanted a true and deep spiritual life.
For Luther, a spirituality not built upon the Word of God was no spirituality at all. Therefore, it should
come as no surprise that Luther’s reforms emphasized liturgical piety in preaching and the Eucharist. If
one is to encounter God, one must seek him in Scripture. If one is to experience God, one must
“commune” with him in all of worship, but most especially in the Eucharist. This emphasis on communing
with God is why some Christian religions refer to the Eucharist as “Communion.”
It is easy to see how the focus of these priorities still placed the emphasis on a type of corporate
spirituality manifested in the institutional church. Luther, however, saw great value in the pursuit of
personal piety. Perhaps due to his training among the Hermits of St. Augustine, one of the strictest
monasteries, Luther continued to praise the value of ascetic disciplines in the pursuit of a spiritual life. He
even went so far as to call for a government-imposed time of fasting. However, as his own ideas
progressed, Luther decided it was not right to bind ascetic discipline on others, even though he himself
continued in their practice. As a result, fasting and other such practices soon fell out of practice among
the Lutheran churches.
Luther’s Heidelberg Disputation in 1518 lays out, for the first time, his theology of spirituality. In this work,
Luther identifies man’s spiritual transformation as a result of entering into the suffering of Christ. Luther
saw God’s offering of Christ on the cross as the means by which humanity could enter into God’s
presence, but only if one is willing to share in the suffering of Christ (Rom. 8:17). To do so, one must die
to self and live for Christ, joining himself to Christ in every way—even in suffering. It is only then that the
righteousness of Christ becomes our own righteousness. However, Luther writes that even more than
righteousness is received: “all that he has becomes ours; rather, he himself becomes ours.” In this
statement, Luther affirms that union with God, the goal and desire of every mystic, is the pinnacle of
spirituality and transformation.
Luther’s spirituality is both corporate and individual. Both are centered upon God’s revelation of truth in
Scripture and both emphasize an encounter with God. Like the mystics before him, Luther emphasized
the importance of becoming one with God or a partaker in his divine nature. If there was a downside or
drawback to Luther’s spirituality, it was the passivity of it. God does all the work to bring about spiritual
transformation. And while Luther would continue practicing and praising asceticism himself, he did not
bind it on others. We shall see how this view differed from Luther’s contemporary, Ulrich Zwingli.
Zwinglian. Ulrich Zwingli was a contemporary of Martin Luther, but his theology of spirituality couldn’t
have been more different. In fact, some would argue that Zwingli’s spirituality contained no “Spirit” at all,
but, while it may be tempting to make this accusation, it was far from true.
Zwingli, like Luther, placed preeminence on Scripture. Everything that informed the Christian life must be
informed directly by Scripture. In fact, had Zwingli been able to accomplish all he desired, worship would
have been a time of preaching and nothing else. As it was, he did away with church music, limited prayer,
and relegated the Lord’s Supper, or Eucharist, to a quarterly ritual limited to just believers. All of these
changes were exactly opposite of the ones Luther was making and set the two men at odds for their
whole lives.
Because of the primacy of Scripture, Zwingli’s spirituality was based on knowledge of God’s Word. For
one to achieve spiritual maturity, one must study the Bible. However, his ultimate goal was far beyond
simple mental assent and memorization. Zwingli believed that Scripture, when properly studied and
understood, would take possession of the Christian and transform his or her life. In order to facilitate
driving the Word of God deeper, Zwingli instituted the midweek Bible study. However, instead of the
minister teaching the Word, the Christians taught one another, and therefore contributed to their own
spiritual growth.

When addressing the issue of piety, Zwingli again held up Scripture, or the lack thereof, as the problem.
To Zwingli, the reason that Christians were not godly in their words and deeds is that they were ignorant
of God’s instructions for piety to be found in Scripture. Once a Christian grasped Scripture, and Scripture
grasped the Christian, piety was sure to follow.
The jump from knowledge to piety without the apparent inclusion of the work of the Holy Spirit is what has
drawn criticism from other theologians, both then and now. However, Zwingli’s belief in the “inspiration” of
Scripture included the understanding that the Bible contained the very Spirit of God. When a Christian
meditated on Scripture, the Spirit would indwell and fill his or her life. So, in Zwinglian spirituality, the
encounter with God took place through Scripture and internally within the Christian. This view left no
place for ecstatic experiences and mystical unions that overflowed into the world.
It is easy to see the appeal of Zwingli’s views during the Renaissance period that transitioned the world
from the abuses of the Middle Ages to the “glorious” days of modernity. Reason and knowledge were
quickly replacing the superstitions and myths of the medieval period, and Zwingli saw reason and
knowledge of Scripture as the solution to the same problems within Christianity. While his influence today
may be minimal, his influence across Switzerland was significant, and it was into this religious
environment that John Calvin entered when he came to Geneva.
Calvinist. Volume have been written by and about John Calvin. Many life experiences, and in particular
pastoral experiences while in Strasbourg, informed Calvin’s theology of spirituality. Much of his struggle
with Zwinglian spirituality revolved around the humanist elements and the lack of dependence on God’s
work and grace. In addition, the reduction of the liturgy to mental activity undermined the value of the
church as the nourisher of the soul. All of these conflicts with Zwinglian spirituality directed Calvin’s
development of his own view of spirituality.
In Protestant Spiritual Traditions edited by Franck Senn, one finds an excellent chapter on Reformed
Spirituality by Howard Hageman. His five-point analysis of Calvin’s spirituality provides a simple way to
grasp Calvin’s views on spirituality as his theology evolved.
To begin, Calvin presents a mystic’s heart in his understanding of spirituality. All things spiritual revolve
around the mystical union between Christ and his people. This union creates a Christian, defines a
Christian, and empowers a Christian. Though perceived as a weakness in many religious tradition,
Calvinism represents the purest form of passivism found in mystic tradition. God unites his Spirit with
those whom he chooses, dictates their behaviors, and empowers them to accomplish his will. While this
concept has blossomed into the theology of predestination, it did not begin as such. It was, instead, a way
of acclaiming God for his unconditional display of grace by uniting with sinners and transforming their
lives. With this understanding of the passive nature of spirituality in Calvin’s view, it is possible to see how
it is manifested in his practices and theology.
(1) Calvin desired to recapture and promote outward piety that had been minimized by Zwingli. He
also desired to make a better connection between faith and works, an area that was weak in Luther’s
theology of spirituality. As such, Calvin boldly proclaimed that any Christian who had been united with
Christ would display Christlikeness in all of his or her actions. The works were outward actions directly
related to the inward transformation that had already occurred. Therefore, works could not save you or
transform you; they could only illustrate and evidence the transformation that had already happened.
(2) Union with Christ mystically meant union with Christ practically, and that practicality is seen in
union with his body, the church. Calvin is famous for his statement, “We cannot have God as our Father if
we do not have the Church as our mother.” In fact, the longer and more Calvin wrote, the greater the role
and prevalence of the Church became.
Again, this prevalence can be tied to Calvin’s view of passivity. God chose to unite with humanity through
Christ’s sacrifice—Christ’s body. When God unites with Christians, he does so through the body of Christ.

Christians are, according to Calvin, joined to the church just as mystically and passively as they are
joined to Christ himself. Therefore, our union with the church precedes and is preeminent to our individual
Christianity.
(3) Like Zwingli, Calvin saw preaching as the primary, and perhaps only, source of spiritual growth.
For Calvin, again like Zwingli, Scripture was the real presence of Christ, not figuratively, but deeply and
spiritually. Through the reading and preaching of Scripture, Christ’s presence is effectively impressed
upon the Christian by the Holy Spirit. With every encounter with God’s Word, Christians became more
like Christ.
(4) Though Hageman separates liturgy and eucharist as his fourth and fifth point, it is easy enough to
combine them into one, for worship, liturgy, and eucharist were the means by which the church was to
usher Christians into an encounter with God. They were also, when properly informed by Scripture, other
means of experiencing the “real presence of Christ.” So, while Zwingli discounted the effects of worship,
liturgy, and communion as distractions to spiritual growth, Calvin saw them as means of spiritual growth
through experiential encounter with God and Christ’s body.
Hageman points out that Calvin’s spirituality was, in fact, quite profound. It was also quite ignored, or at
least overshadowed by his soteriology, or theology of salvation. Had equal treatment been given to
Calvin’s treatment of spirituality and soteriology by those who followed him, then perhaps adherents of
Lutheran, Zwinglian, and Calvinist spirituality could have found a common ground.
Conclusion. While these three theologians do not represent all the then current views on spirituality, they
represent the foundations for the mainstream views to follow. Of course, there is also Anglican and
Wesleyan spirituality with their focus on practicality and the holiness of intent. Puritan spirituality, which
rejected otherworldliness, sought to establish a working version of heaven on earth. And of course, there
were variations within all of the traditions that have been treated in the summary. However, as we
consider the current views and understanding of spirituality, you have a solid foundation.
Modern Understandings of Spirituality. In the 20th and 21st centuries, the pursuit of spirituality is once
again driving religious and theological discussions. Modern views challenge everything from orthodoxy to
orthopraxy to pietism. Primarily, today’s views would argue that right doctrines (orthodoxy), right practices
(orthopraxis), and holy living (pietism) play a very small part in the life of a Christian. Instead, returning to
the mystical roots, modern spirituality calls for a personal experience with God. Nowhere else can this be
seen so clearly as in the modern spiritualist’s mantra, “I’m spiritual but not religious.” In this view, it is
possible to experience God through means and methods other than those practiced by religious
institutions. Therefore, preaching, corporate worship and prayer, Bible study, Communion/Eucharist, and
other “trappings” of religion are discarded and replaced with a pursuit of an existential ecstatic experience
in which one’s essence and being are able to transcend this world and experience “the whole universe” in
its perfect order.
It should only take a moment to realize that this statement would be opposed by Calvin with his classical
statement about the church being the mother of every Christian. Luther’s pursuit of liturgical piety would
also discount such a claim, seeing the worship service as an opportunity to experience God’s presence.
Perhaps Zwingli would affirm this statement, but even for him, spiritual included a dedication to corporate
preaching and Bible study. Most reformers, with the exception perhaps of Zwingli, would not question the
desire to transcend this world in order to experience God. They would, however, deny profusely the
efficacy of any method that did not fully embrace Scripture and Christ’s church and did not have as its
goal union with the Creator of all things and not the creation itself.
The question before the church in general, and this class in particular, is a fairly simple one. Is there a
biblical spirituality that can truly unite Christians with God? To answer this question, we are going to
return to the format of the first section and look at three key themes that have been addressed by recent
scholars and theologians who are seeking to recapture an efficacious biblical spirituality. These three

themes are (1) encountering God, (2) experiencing Kingdom life in the present, and (3) living out the
Kingdom life.
Encountering God. Consistent with the ascetic practices of the mystics and monks of the first 500 years,
there has been a resurgence in the practice of spiritual disciplines. Perhaps the most influential writer in
the field of spiritual disciplines is Richard Foster, author of Celebration of Discipline. Published in 1976,
Foster sought to help Christians encounter God by teaching them how to remove obstacles to spiritual
growth. Foster identified what have become readily recognized as the twelve classical disciplines,
including meditation, prayer, fasting, study, simplicity, solitude, submission, service, confession, worship,
guidance, and celebration. From a review of spirituality through the time of Calvin one can see that
Foster’s list incorporated valuable insights from every perspective.
What does this have to do with encountering God? It would appear that Christendom had recognized the
negative impact of worldly excesses on the Christian’s pursuit of God. Of course, this was not a new
problem. John Bunyan, in his Pilgrim’s Progress, highlighted how easily and often Christian, his main
character, was tempted to give up on his goal of reaching the Celestial City in exchange for some worldly
pleasure, leisure, or easy fix. Given this common state of affairs, Foster called for Christians to practice
disciplines that would reduce the impact of worldliness and thereby allow them to experience union with
Christ.
Dallas Willard, who was Foster’s mentor and spiritual guide, also wrote extensively on spiritual
disciplines. Willard’s book, The Spirit of the Disciplines, is an in-depth treatise on the value of practicing
spiritual discipline and provides the deeper theological rationale for an expectation of “reintegration” with
God. This theological rationale is an important corrective to those who were practicing the spiritual
disciplines thinking that the disciplines were the means of achieving union with God. Willard made it clear
that disciplines were designed to help Christians reunite their spirit with the Spirit of God. The disciplines
do not do the reuniting, but they eliminate worldly elements that prohibit that union and enhance the
Christian’s desire for and reception of the reunification of God’s Spirit with their own. As a Christian
becomes more unified with the Spirit of God, his or her ability to experience the fullness of God and the
fullness of Kingdom living increases.
Experiencing kingdom life now. Willard, Foster, and many other writers have reconnected spirituality
with living in the Kingdom of God. Not in the sense of achieving the Kingdom in the afterlife, but in
transcending this worldly life and experiencing Kingdom life now. This idea sounds very much like that of
the Apostolic Fathers and early mystics and monks, but it is slightly different. Whereas they were
pursuing ecstatic experiences with God, today’s writers are telling Christians they can experience God
and his Kingdom life every day and in every way. Holding out verses like 2 Cor. 10:5b, “we take captive
every thought to make it obedient to Christ,” modern writers claim that in every moment of every day life,
Christians can make a decision that will connect their life intimately with the life of Christ and his
Kingdom.
As one considers the Sermon on the Mount (Matt. 5-7), Jesus is telling the listeners that no matter what
their condition on this earth may be, they are blessed. In fact, he may be telling them that the less
connected their life is with this world—powerless, poverty, mourning, hunger and thirst—the more
blessed they are. If so, it would be precisely because their lives are already ready to transcend a world
that offers nothing and “enter” the Kingdom life. Not after they die, but exactly now--in this world and at
this time.
Paul makes a similar connection in his letter to the Philippians:
I rejoiced greatly in the Lord that at last you renewed your concern for me. Indeed, you were concerned,
but you had no opportunity to show it. I am not saying this because I am in need, for I have learned to be
content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I

have learned the secret of being content in any and every situation, whether well fed or hungry, whether
living in plenty or in want. I can do all this through him who gives me strength. (Phil. 4:10-13).
Paul has learned that circumstances of life do not hinder, in any way, the joy he experiences in his
Kingdom life. Paul longs for everyone to understand and experience this same freedom in Christ.
Living out the kingdom life. More than 40 years ago, in 1976, Henry Blackaby wrote the book,
Experiencing God: Knowing and Doing the Will of God. It became an instant success and has since been
translated into over 40 languages. It is no coincidence that Blackaby and Foster both received accolades
from the Christian community at the same time. Both men where proclaiming a very similar message. It is
possible to live one’s life in this world fully in the presence and with the power of God. After decades, and
perhaps centuries, of rationalistic legalism colored ever so slightly with religious language and biblical
references, Christians were longing for an encounter with God that would lead to transformed lives.
Blackaby’s book, though, implies something very important. The only way to experience God is by doing
his will. Blackaby connects experiential Christianity, what everyone seems to be longing for, with
obedience to God’s will. Since Blackaby wrote, the world, and unfortunately many in Christendom, have
bisected spirituality and obedience to the will of God, making the latter optional, or perhaps, many feel
that God’s only will is that Christians be prosperous and happy. Either way, both are incorrect. If
Hebrews 11 teaches us nothing else, it is that faith in God means obedience to his will. The two cannot
be separated.
New Monasticism. The phrase “new monasticism” has become a 20th and 21st century term representing
a return to a simpler form of spirituality that works outside the walls of monasteries and within the daily
lives of all Christians. Dietrich Bonhoeffer, writing in the middle of the 20 th century, wrote, “The restoration
of the Church must surely depend on a new kind of monasticism, having nothing to do with the old but a
life of uncompromising adherence to the Sermon on the Mount in imitation of Christ.” Some might argue
that a “new” monasticism which uncompromisingly adheres to the Sermon on the Mount is not that “new.”
The “old” monks lived the same way. However, in recent years, religious movements, such as Lay
Cistercians and Walk to Emmaus, have made this sacrificial way of living accessible to more people
seeking a life of “uncompromising adherence to the Sermon on the Mount,” as well all the teachings of
Scripture.
The underlying principle of the Sermon, that one is blessed by a life characterized by worldly divestiture
and godly pursuit regardless of the cost, is regaining strength as a means of spiritual formation and
transformation. If Christians were to sacrifice all in pursuit of an encounter with God, then the body of
Christ would indeed find new strength and new life, as would every Christian who comprises that body.
Conclusion
This review of the history of thoughts on spirituality has been brief, but its goal has been simple. When
Christianity began, Christians expected and longed for a unique encounter with God. It was not based on
rules and rituals because, for many in the first few centuries, those rules and rituals had not been
formalized. Instead, the encounter with God was based on an avid pursuit of God’s presence. While all
knew some sacrifice was necessary, many, including monks and martyrs, felt that total sacrifice was the
only means of experiencing God. Regardless, the pursuit of God came first with a recognition of the
righteous life (piety) that would or should follow.
In the millennium between the early church and the Reformation, the views on spirituality got turned
around. As religion and religious practices were institutionalized, Christians began pursing an encounter
with God through liturgical and personal piety. Many felt, and most were taught, that if they believed all
the right doctrines (orthodoxy) and did all the right actions (orthopraxy), then God would open himself and

his Kingdom to them. This legalistic, works-based righteousness clearly left Christians empty and desiring
much more.
From the Reformation forward, much of the original views and goals of spirituality were restored.
Salvation was placed squarely at the beginning of the pursuit of spirituality. Preaching, worship, and
eucharist/communion were seen as the means by which spiritual growth was produced. Personal piety
was viewed as a product of spiritual growth, though also made its own contribution to spiritual maturity.
Much progress was made, and much of it has been sustained.
If ground was lost over the hundreds of years since the Reformation, it has been in the battle of the role of
orthodoxy and orthopraxy. Whereas Reformers recognized the singular importance of the Bible as the
source of all knowledge of God and spiritual growth, many religions since then have made very specific
doctrines and practices the foundation of spirituality. This lost ground has resulted in many lost souls as
non-Christians and Christians alike struggle with the preeminence of right doctrines and right practices in
the pursuit of spirituality.
Today, everyone is looking for a spirituality that is God-breathed, Christ-centered, and Spirit-empowered.
Oddly enough, that means that the pursuit of spirituality is almost exactly the same today as it was 2000
years ago. Perhaps that is because the type of spirituality that has been proffered by the church still has
not been as pure as that in the first century. Perhaps instead of beginning with right doctrines, right
actions, and right names and denominations, Christianity needs to begin with leading people into a
transforming encounter with God.
Examination
Now that you have reached the end of this module, you should review it in preparation for a
multiplechoice examination. When you are ready for the exam, you may open it from the Course Menu
under Module 2.
MODULE 3 Applied Spirituality

The popular meaning of "spirituality" might run something like this: "a state of being where one
contemplates spiritual ideas rather than ideas of physical substance; a state in which one's primary
concern is for sacred things rather than secular interests; a state in which one focuses on the invisible
spirit world rather than tangible reality that is open to the physical senses."
There can never be a person who is totally "spiritual" or totally "secular." People who dwell on the spiritual
are forced to deal with the physical as well. And, people whose minds are occupied with the physical
environment are forced to deal with feelings, perceptions, and death. So, there is no clear-cut separation
between the physical and spiritual in terms of our practical, day-to-day lives. Humans possess the
capacity for both; they are constituted with a blend of both worlds.
If we are correct, that the secular man cannot avoid the spiritual realm and the spiritual man cannot avoid
the secular, then we are faced not with an either-or situation, but a both-and relationship. The basic
problem comes down to the nature of the relationship and the degree to which the spiritual or the secular

may dominate a person's life. Or, to put it in the form of a question, Which of the two realms will control
your life?
Life cannot be compartmentalized, although life is lived in several arenas. One has a private arena, a
family arena, a social arena, a work arena, an educational arena, a religious arena, a leisure-rest-sleep
arena, and a feeding arena. All of us will operation in these at one time or another, although we may find
ourselves overwhelmed by a particular activity at a given time. Sometimes, one finds oneself operating in
multiple arenas simultaneously. For example, one may engage in a business lunch or enjoy socialization
while working. While we may not be able to separate ourselves from various activities or responsibilities
of life, we do concentrate on a select few tasks at any one time.
Since the days of the Enlightenment, the tendency has been to focus on material things, even to the point
of denying spiritual realities altogether. The extreme end of this view is that life is totally contained in
matter and that there is no existence--not even of God--apart from matter. The other extreme, of course,
is to deny that matter exists at all, except in one's imagination. In this course, we assume both material
and spiritual realms and seek a meaningful relationship between the two. Also, we assume that one's
insights into the ultimate spiritual realm come from two sources: one is through nature and the second is
through divine revelation. We shall not argue the point--just assume this to be the case.
Furthermore, we shall assume that there is a "balanced" view in the relationship between the secular and
sacred, between matter and spirit. This means that healthy human life is to be found within this balance.
Consequently, a person is both a physical and a spiritual being. Because this is his nature, he cannot
separate the two completely; he should not even try to avoid one in favor of the other. The leading
question here is, How does one find the balance between the sacred and the spiritual?
Let us illustrate it this way. If a person affirms matter and denies spirit, then the guidelines for his/her life
are either derived from self or the social order. When everyone does "what is right in his own eyes" (cf.
Deut. 12:8 ; Judg. 2:10-19 ; 17:6 ), restraint is removed and the entire social order faces chaos or
destruction. In this module, we shall select some of the arenas of life and consider how a proper
relationship may be established. The units are (1) Personal Disposition and Care, (2) Family, Society, and
Politics, and (3) Education, Employment, and Religion.
As you move through this module, you will find a group of activities. These will prepare you for an essay
that yields a grade for this module. Instructions for the essay are found at the end of the module.
Unit 1. Personal Disposition and Care

Each person is unique. One's basic genetic composition may be passed through birth. Behavioral
patterns may show remarkable similarities from generation to generation. Yet, every human being stands
apart from every other human being. Alternatives are easily seen within families. Children born of the
same parents may turn out differently as they mature, despite having been drawn from the same gene
pool and reared in the same environment. What role genetics plays and what part the environment plays
in character formation is debated. It appears that both heavily influence the constitution of a human being.
Regarding genetics, the scientific world is concerned with "heredity" that produces similarities and
differences in organisms. The field of genetics is not concerned with the spiritual nature of organisms.
Religious thinkers, on the other hand, offer explanations as to man's moral nature. It is often heard that
since Adam, all humans have inherited through birth a "sinful" nature, meaning that because the original
human sinned, his descendants had a different nature. Some have pressed the point so far as to say that
a person is totally depraved and has no ability to make right choices. Following this line of thinking,
baptism is for inherited sin rather than personal sin. The idea is based on the apostle Paul's discussion of
salvation by grace, but is by all counts an unjustified extension of Paul's theology.

In spite of genetics and environmental influences, each person is wholly responsible to God, his maker,
for how he or she choose to respond to human circumstances. Each of us is responsible to God for all
personal thoughts and actions. We have many choices to make as to how we will discharge that
responsibility. We are faced with decisions relative to our thoughts, our relationships with others, and our
general disposition. Due to the uniqueness of our person, we will face unique challenges.
Let us say it another way. Although each one has inclinations that may be predetermined genetically, we
nonetheless bear personal responsibility for how we respond to our environment. To a great extent, one
chooses the kind of person one wants to be. One selects leisure activities that provide personal
fulfillment. Where food is plentiful, one adopts a diet and eating practices that satisfy personal goals. This
does not diminish the concept of salvation by grace. Neither does it blame God for my conduct.
Even where habits are formed extensively by the culture or family, the individual should evaluate those
habits to determine if they conform to the standards of righteousness and Christ-like behavior. There can
be no running away from individual responsibility.
The unit has three sections. These are titled (a) Personal and private arena, (b) Health and eating habits
arena, and (c) Leisure, rest, and sleep arena.
a. Personal and private arena. The private arena is defined here as those personal traits which may or
may not be revealed to the outside world. It is the real you. There is an area of your life that no one knows
but you and God. Occasionally, the true self becomes known to a watching audience. But, you can cover
up much about yourself that you do not want others to know. Our initial attention focuses on your private
life.
This is not the place to engage in discussion as to the capacity of man to determine his own fate. Neither
is it the place to discuss the origins of human nature. Suffice it to say that in the flesh, man experiences
carnality--an opposite of spirituality. We learn from the apostle Paul that he had a constant battle going on
within him (Rom. 7:14-25). Sometimes, he did what he abhorred. Sometimes, he neglected to do what he
desired to do. No one can live the perfect life. All of us sin and fall short of righteousness.
Having observed the carnality of man, it is important to recognize that man can make choices. To a large
extent, you determine what influences you are willing to admit into your life and which ones you will reject.
Temptation comes and sometimes overcomes you. Yet, you do have a choice. You can say Yes; you can
say No. How you respond to temptation is often determined before temptation comes knocking at your
door. When you see it coming, you may slam the door shut and pursue interests which keep you
occupied. If it meets you on the street, you may have the good sense to flee in another direction. If you
have not made a decision to withstand temptation, it is more difficult to resist it when you have flirted with
it.
Remember, this is about the real you. How will you behave or react to temptation? How will you react
when something falls into your possession that is not rightfully yours? Will you seek out the owner or will
you hide it from him?
The issue is not one in which you will endeavor to get by without being caught. The higher motivation is
your calling--a call to holiness because that is the nature of God and the substance of the relationship
which you have with him. Look at the Ten Words (commandments) (Exod. 20:1-17; Deut. 5:8-21).
Activity. Take some time for self-examination. Look deeply into your soul. What do you see? Are you
pleased with what you see? What actions would be needed to move your life upward a notch?

b. Health and eating habits arena. All living things must eat and drink. That is the nature of physical
existence. Nature informs every living plant and animal of this necessity. One does not have to read
about it in a book or be instructed to eat in school. The body craves food and drink. Without it, survival
time is short.
The spiritual application is two-fold. One, the human being is endowed with a responsibility to pace his
eating and drinking in a way that is conducive to growth and life extension. Spiritual responsibility includes
abstinence from dangerous drink, withdrawal from gluttony, and filling one's body with nutritious food.
Gluttony and drunkenness are associated with unspiritual activity (Prov. 28:7, 20-21; Titus 1:12) and
should be avoided (Prov. 23:2-3). Overeating and alcoholic consumption are special problems where food
and drink are abundant. The Christian should resist both gluttony and drunkenness.
Two, the human must learn that, as essential as physical food may be, spiritual food is to be craved even
more. Peter said, "Rid yourselves of all malice and all deceit, hypocrisy, envy, slander of every kind. Like
newborn babes, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you
have tasted that the Lord is good" (1 Peter 2:1-3). There are times when one must leave the milk and
feast on a heavier diet (Heb. 5:12). We live unto God and not unto ourselves. Indulgence yields a display
of stupor and loss of those qualities which should distinguish the righteous. The Christian must not
become drunk on wine but, rather, be filled with the Spirit. This will lead to praise and an exemplary life
rather than debauchery (Eph. 5:15-20).
The secularist may argue that what one does with his/her own body is his/her own business. While
denying responsibility to a higher order, the secularist foolishly believes he/she is in control. Despite
overwhelming evidence that careless eating, the consumption of intoxicants, and the abuse of drugs have
an adverse effect on the body and mind, a foolish person will choose a destructive path. Conversely, the
Christian owns allegiance to God and so uses his/her body in a manner that testifies to God's holiness.
Activity. Look at your eating habits. Do you exercise control over your diet? Or, are you careless? What
might it take to improve your own health? What should you do in this area that would improve your
influence with non-believers?
c. Leisure, rest, and sleep arena. The human constitution was not formed to be at work constantly.
Israel was provided a rest provision in their Law, which mandated doing no work on the Sabbath (Exod.
20:8). We can surmise that the command was intended to allow for a diversion from the mundane so one
could meditate on the One who provides for man's necessities. Even though the Sabbath provision
belonged to the Law of Moses and is not retained under the New Covenant which governs Christian
behavior, the principle is certainly a valid one for Christians.
.A person needs to recognize that God provides man's basic needs, though man is not excused from
work. To think that everything depends on you is wrong. And to elevate your work so there is no reflection
on God is a huge mistake. In most societies, there are breaks in the daily work routine. The tendency,
however, is to think of the time as "free" time, which allows you to do as you please. But to use the time in
a manner that cuts God out is wrong. It is not your time, but God's. Never should one shut God out of
his/her consciousness when going about daily routines. Free time provides opportunity to bring God into
your life when, otherwise, the demands of the work place may pull in another direction.
Because we are all constituted differently, it stands to reason that the choices of leisure activity will differ
among persons. In the choice of leisure, one has to consider its time-consuming nature, its expense, its
distraction to others (especially family members), and its legitimacy.
The author of Ecclesiastes counsels the enjoyment of life under the umbrella of serving God. Life is not all
work. It is not gaining of fame and fortune. It is to be enjoyed. Not that responsibility is removed from

giving to the poor, etc., but life is not about hoarding goods, building fame, and passing fortunes to your
children. You may wish to read Ecclesiastes.
Activity. Analyze your leisure habits. Are they truly serving you to give relief from tension and diversion
from work? Are your leisure habits expensive? Does the money you spend on leisure hinder your ability
to support your family or give to needy causes? What changes do you feel are needed to create a more
balanced leisure schedule? Are you managing to get enough sleep and rest?
Internet Sources
"Taking a Modern-Day Sabbath," Relevant
Unit 2. Family, Society, and Politics

Family, society, and political institutions are components of human life on earth. The family unit normally
provides the context for personal living. Family is the cocoon in which one's basic values are formed. It
creates a sense of right and wrong; it fosters attitudes toward friends and foes; it reinforces spiritual or
unspiritual aspirations. The absence of a strong family can prove detrimental to one's ability to adjust.
The larger society, which includes neighbors and friends, widens the circle of influence upon one's life.
Society is that network of families, where the common good is served. It is an interdependent network
that governs manners, values, habits, associations, and attitudes essential to the routine function of life.
Modern communication and social networking extend our "society" beyond geographical limits.
As for politics, government is the organization that makes human interaction work on a larger scale. It
creates and maintains the infrastructure necessary for civilized societies to function. Governments asks
citizens questions about national allegiance, taxes, war, and legal prescriptions. It determines limits and
freedoms for its citizens.
Family, society, and political organization bestow benefits and impose restraints. These benefits and
restraints are governed by a host of factors. Some families are quite restrictive; others are quite
permissive. Some societies can be restrictive; others can be permissive. Likewise, some governments
are restrictive; others allow a remarkable degree of freedom for their subjects. While men debate the
merits of each position, there is no question as to the Christian's general disposition in every
circumstance.
Spirituality pertains to the way one interacts with family, society, and politics. Through the gospel, God
calls us to a life of integrity, honesty, justice, mercy, and kindness. The gospel also defines our
relationship to these imposing structures. Should the forces surrounding us--be they family, society, or
government--ask us to be otherwise, we must remain true to the spiritually-defined character to which our
heavenly citizenship calls us. Even then, those relationships are always to be maintained in a positive and
respectful manner.
The unit contains three sections: (a) Family arena, (b) Social arena, and (c) National or political arena.
We shall want to become sensitized to our obligations. We wish to sanitize our attitudes and speech
when our spiritual welfare is threatened. We deserve to know when compromise becomes sinful. We
want to grow in faith to the point we can suffer for righteousness' sake.
a. Family arena. Everyone has a family. We were all born of parents. Even those who were orphaned at
birth were reared by someone. Some were adopted into new families; others may have been reared by
grandparents. Some family environments are good; others are bad. Some parents are loving; others are

abusive or neglectful. The common element is that we all have family of one type or another. And,
generally, that family includes siblings.
The family relationship provides the context for the expression of spirituality. Spirituality applies to us in
familial relationships, because we function as part of a family and because we have obligations to that
family. Ordinarily, guidance comes from those family members who work in your best interest, who
endeavor to guard you from harmful consequences of foolish action, who are there to support you in
difficult times, who provide nourishment and protection, and who help you toward maturity.
Laying aside all the positive contributions that family has made to your life, there remains an obligation on
your part to act toward your family in a spiritual manner. And this extends to those family members who
have been a burden to you or who have acted in a hostile or unspiritual manner. What others do to you is
not your standard of conduct. Your standard, as a Christian, is derived from God. It compels you to act in
a distinctively spiritual manner toward all, regardless of their conduct or their attitude toward you. Here is
your opportunity to demonstrate a better life. Here is your challenge to be God-like.
Parents should look at their children as God looks upon them. His loving kindness is not conditioned on
their behavior, for God himself does not change just because of man's imperfections. True, when he
looks upon his earthly children, he sees faithfulness and unfaithfulness. He grieves over man's bad
behavior, for it does not reflect the ideals man was created to uphold. A human father who is a Christian
loves his children in keeping with the character he has been called to be. He loves his children and works
for their benefit, even when they disappoint him.
Children likewise love their parents, whether they have shown good or bad influences. They give them
respect and honor, allowing God to judge their behavior. Having a bad parent does not give the child a
license to be other than what God has called him/her to be.
Activity. Examine the following passages: Eph. 5:22-6:4; 1 Pet. 3:1-6. If you are a husband or wife,
examine your own role considering Paul's admonition. Look at your relationship to your parents. Fathers
should review their own relationship with their children. What changes should you make? What changes
are you willing to make?
Internet Source
"The Effects of Religious Beliefs in Marriage and Family" by Loren Marks (BYU)
b. Social arena. The social arena describes the circumstance created by the persons who interact with
us in some manner. These are our friends, associates, casual acquaintances, strangers. It is that entire
complex of persons with whom we mix, engage in personal contact, and admire. For that reason, each
person's social arena will be unique; we all have different relationships. Furthermore, how we respond to
those people within our network will differ in keeping with our own make-up, upbringing, values, and
character.
The social arena poses both positive and negative influences for us. One the one hand, society affirms for
us what it deems right and wrong, what is proper and improper, what is expected of us. If the influences
are in harmony with spiritual principles, society fulfills a worthy role in defining and maintaining life.
Society can provide guidance when it has your interest at heart. The wider society can assist through
hospitals and help organizations. On the other hand, society can pull one down into the pit. By blessing
unrighteous acts and glorifying undesirable behavior, society becomes an instrument of Satan to destroy
spirituality.
When operating apart from spiritual principles, society tends to oppose the righteousness that is defined
by God. The unrighteous give themselves freely to every type of vice and immoral act. They even give

their approval to others who practice evil (Rom. 1:28-32). Consequently, Christians are "strangers in the
world," because the world pursues worldly desires. Christians are to be examples of righteousness by
their behavior and actions (1 Peter 2:11-12). They should not be surprised if they suffer for upholding
righteousness; even here they are to be good examples by exercising patience in persecution (1 Peter
3:8-22; 4:12-19).
Activities. Review the passages noted above, then perform the prescribed activities.
1. Make a list of the areas in your life where you feel pulled by society to compromise your faith.
Who in your life is most influential for leading you where you know you should not go? What steps can
you take to manage the situation?
2. Make a second list of those areas where society is proving to be a blessing to your life. Who are
the people contributing to this end? What specific things are they doing that is a positive influence on
you?
Video
The Church "in” the World but not “of” the World, John Koessler
c. National or political arena. Governments provide the organizational frame work or infrastructure for
providing desirable services to its people. Through this structure, a government makes available aid
programs, educational systems, utilities, roads, and other services.
Sometime, governments are hijacked by greedy and power-hungry leaders. When this happens,
governments can become oppressive. They provide less and less for the common people and more and
more for the ungodly few. There may come a time when one has to defy the government, but this is not
the normal course of action. One has no right to act in an arbitrary manner. One should never act against
the government to satisfy some personal advantage or to escape an obligation.
Scripture defines the relationship between the Christian and the government. The first item to keep in
mind is, "The authorities that exist have been established by God" (Rom. 13:1). Whether men reach high
office through free elections or through murder and usurpation, the final authority is God--not man. God is
the ultimate one to be served. While men--both the good and the evil--sit in seats of authority on earth,
God can determine their longevity. Man is not given a free hand to topple authorities. The Christian
specifically is told to recognize that somehow the authorities derived their authority from God.
The second principle is that the Christian is to submit to governing authorities (Rom. 13:1-5). The
Christian is not to live as a lawless individual. He is subject to legal rule. To rebel against the authorities is
to rebel against God (Rom. 13:2). This is not to say that God approves of what evil men do. It is to say
that at the base level, God expects Christians to respect the ruler he has ordained.
Rulers perform an important function. They are God's servants. They do not exist for the purpose of
afflicting the righteous but for controlling evil. The authorities are responsible to God for executing
punishment upon those who do wrong and for commending those who do right. It is God's will that they
do so. Hence, government exists to guarantee an orderly society.
By doing right, one finds commendation from the government and does not live in fear of being afflicted
(Rom. 13:3). The Christian is to submit to authorities out of fear and out of a good conscience (Rom.
13:5). Peter reinforced Paul's admonition by telling Christians they should submit to authorities, whether
the king or his representatives. By their actions, Christians affirm their calling (1 Peter 2:13-17). Even if
they should be persecuted, they should take it patiently. Herein is revealed the essence of spirituality (1
Peter 3:13-22).

The Christian is to pray for and honor those who rule in the political arena (cf. 1 Peter 2:17). Payment of
assessed taxation is mandated (Matt. 22:21; Rom. 13:6-7). The Christian is not justified in refusing to pay
taxes because he dislikes the way the government spend it or even because the government persecutes
Christians.
Sometime God uses evil powers to discipline or punish those who are more righteous. In time, God
punishes the evil power for their unrighteousness (Hab. 1-2).
Activity
Review all the passages cited above. Examine your own attitude toward governmental authorities. How
well does your attitude and behavior reflect that which should possess the Christian? How might you
improve your behavior in this respect?
Unit 3. Education, Employment, and Religion

To live is to learn. Learning is requisite to life. Learning begins on the day of birth and continues
throughout one's existence on this planet. The content and method of learning are normally thrust upon
one by parents and formalized educational institutions. Along the way, the student is allowed some
choices, but the outcome expectations are normally governed by society, family, or necessity.
Education--both formal and informal--is especially necessary for understanding the theory and skills for
employment and for healthy living. Education within itself is neither good nor bad, but the content of what
one learns can be used for positive or negative purposes. By its nature, education should bring
enlightenment. But education can go only so far. It is not what one knows that helps or hinders, but how
one handles the perceptions presented by education. Not all perceptions are true; not all learning is
beneficial. Consequently, discernment and discrimination are required to achieve a balanced approach to
life's situations.
As for employment, having some form of purchasing or bartering power is essential for the maintenance
of life. In some instances, one's livelihood is derived from a source that has a family connection. In others,
one chooses his own occupational track and pursues it. In still other cases, one's job is what is available
and comes by chance. Most jobs are ethically good and are honorable professions. They benefit other
people, who need the services and products rendered just as the worker needs the financial reward. As
long as fairness reigns, everyone benefits. But there are unethical and unlawful forces that must be faced
as well.
For the most part, one chooses to be religious or non-religious, although family orientations, life
experiences, and acquaintances have much to do with setting the course. Education plays a role in
introducing the basics of faith and in nurturing that faith, but personal commitment outweighs all other
considerations. Perhaps the most significant ingredient in sustaining faith comes from practice. Practice,
rightly motivated, can produce good habits, and good habits can reinforce faith. One's faith commitment
defines one's character and influences what one will do with an education and how one performs on the
job.
We shall consider each of the three arenas in which each of us operates. These sections are titled: (a)
Education arena, (b) Employment and work arena, and (c) Religious arena. The purpose is to add
urgency to examine yourself in view of your circumstances.
a. Educational arena. Two forms of education are known: formal and informal. Formal education is
planned activity designed to bring knowledge, inspiration, insight, wisdom, and skill to a person. Informal

education has the same result but accrues more from unplanned activity--at least activity that is not
purposed to achieve any particular end. It occurs over the course of time and impacts one's life just as
significantly as formal learning.
Informal education accompanies one throughout all stages of life. We are always learning and relearning,
tooling and re-tooling. By observation, we complete an action by doing what we have seen others do. Our
communication patterns--both oral and body language--are usually appropriated from others. Formal
education comes from going to school and being exposed to a structured learning environment. The
procedure is part of nearly every society of people on earth.
The value of education is apparent to the beholder. Scriptures says, "Train a child in the way he should
go, and when he is old he will not turn from it" (Prov. 22:6). That training focuses on training in the
wisdom of God, who said, "Teach them to your children, talking about them when you sit at home and
when you walk along the road, when you lie down and when you get up. Write them on the door-frames
of your houses and on your gates, so that your days and the days of your children may be many" (Deut.
11:19-21). The final responsibility for what one learns is one's own. Paul admonished, "Have nothing to
do with godless myths and old wives tales, rather, train yourself to be godly. For physical training is of
some value, but godliness has value for all things, holding promise for both the present life and the life to
come" (1 Tim. 4:7).
We could say much about the benefits of learning. Even secular learning is expected of man as he
explores God's universe. This is part of the intellectual endowment God has given each of us. Spiritual
advancement is even more important. We can analyze spiritual education in three categories: knowledge,
skill, and spiritual formation.
Knowledge. There is the learning that brings knowledge of God and his activity through history. We
commonly think of this type of learning as "academic" as though it had no other function than to satisfy
curiosity or fill the head with facts. We do indeed explore the biblical text and learn factual material, but
the effort is not entirely academic, for it stimulates the emotions. For example, one can hardly read a
psalm without feeling some sense of identification with the author.
Academic knowledge is preliminary and essential to further progress. One should study carefully to be
able to give a defense of one's faith. One should be diligent in learning to keep from being swept away by
some heresy or a charismatic leader. One should study constantly to fuel his/her soul with the spiritual
treasures contained in scripture.
Skill development. Learning is also associated with skill development. A responsible father learns how
to deal with his children without being provoked. The maturing child learns the skills of successful living
through training, trial, and error. No one can reach spiritual maturity without assuming proper disciplines.
The Christian learns to respect the discipline imposed by God as a means of growing his/her faith.
Spiritual formation. Spiritual formation is a matter of learning as well. One is hardly born a mature
Christian. It takes training and effort to curb appetites, to control emotions, and to imbibe unconditional
love.
Activity. How well has your education served you? Has it provided the insights and training you need to
function spiritually? Has it dealt with ethics, morality, attitudes toward fellow workers and overseers? If
you were to design an educational program, how would you include spiritual training? What might you do
better to train your children in the "way they should go"?
b. Employment and work arena. Everyone works. Physical and mental labor are part of the normal
processes of life. Most people work in order to have food on the table. Beyond this, there are the menial

tasks that have to be performed around the home. Maintenance chores of one type or other are the lot of
us all.
From a biblical perspective, work accompanied human creation. When God placed man in the Garden of
Eden, he assigned him "to work it and take care of it" (Gen. 2:15). Following man's sinful conduct, he was
excluded from the garden. As punishment for his rebellious spirit, God cursed the ground and made
man's toil more difficult; he now had to contend with thorns and thistles (Gen. 3:17-19 ).
The Proverbs speak of the work of animals as an example of how man should work. For example, a
proverb says, "Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no
overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest. How long will you
lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding
of the hands to rest--and poverty will come on you like a bandit and scarcity like an armed man" (Prov.
6:6-11). Industry provides necessities. On the other hand, the apostle Paul reminds us that laziness
invites temptation to engage in non-spiritual conduct (see 1 Thess. 4:11; 5:12; 2 Thess. 3:6-15). The
principle that governs Christian conduct is laid down in the injunction, "And whatever you do, whether in
word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him" (Col.
3:17).
Activities
1. Read and contemplate on all the passages cited above.
2. Review your work habits. Would you say you are industrious or lazy? If you occupy a middle ground
between industrious and lazy, perhaps some of the "lazy" time could be spent better in some service to
others. Become aware of tasks you could perform that would be more productive than the way you
spend your "lazy" time.
3. What evidence do you see of greed and fraud around you? How does what you see tempt you or
change your personal work habits? Make a list of things you see routinely that are dishonest--taking
too much time at breaks, being late to work, leaving early, declaring excessive expenses to the
company, taking items that belong to the company, talking excessively on the phone, working on your
own projects on company time, substituting inferior products, performing inferior work, etc. Now, make
a list of what you can do to resist temptations to be dishonest. Are you willing to implement these
changes? You should be willing to go beyond the minimums expected of you.
c. Religious arena. The religious arena embraces the spiritual realm. We usually associate it with formal
ritual. But a more inclusive definition incorporates meditation, expressions of love, prayerful attitudes, and
emotions. All these exist apart from physical matter, although they are observed within the context of the
physical world.
One's religious convictions are formed from a variety of sources. First, they may be born within the
context of the immediate family. Second, they may be conditioned by one's experiences, personal
investigation, and influences from others. Ultimately, one comes to embrace what one considers to be
true religion, whether by default or through thorough exploration. Suffice it to say here that one's own
interpretation of true religion may be incorrect, as was Paul's own faith prior to conversion and that of the
Greek philosophers (cf. Acts 9; 17:16-34).
When a person becomes a Christian, he/she commits to three actions: a change in personal disposition,
unselfish love toward others, and worship. A change in disposition covers the heart, outlook on life,
dedication to moral purity, and genuineness of character. Unselfish love is manifested through acts of
kindness and forgoing personal liberties. Worship is both inward attitude and outward expression. It

occurs in private prayer and public ritual in the company of other believers. In a word, spirituality is not
merely a personal experience, but it has a corporate manifestation.
Activity. Let us assume that you are a Christian. As a responsible person, you came to faith in Jesus
Christ as the son of God, determined to turn from a self-sufficient life, were immersed into the death of
Christ unto the remission of your sins, and were raised from the watery grave of baptism to pursue a
spiritual life informed by scripture.
You realize that salvation is by the grace of God. Therefore, a proper response to that grace is not
libertarianism but a consecrated life. All of the arenas noted above are where you demonstrate that
commitment. Go back to each of the areas above and review your response to the activities. Where do
you go from here in your spiritual walk? What alterations are needed? Where can you find
reinforcements--family, friends, church leaders? Recognize where you should go and then develop the
discipline that will help you achieve your goals in life. But keep in mind, your goals should coincide with
God's. And it is not so much your work as it is God working through you in the interest of righteousness
(Rom. 8:28-39; Eph. 2:10; Col. 3:23; Phil. 1:6). Review the passages. Recognize also that the human
heart has much to do with one's response to the grace of God (see Matt. 13:1-23).
Essay 1 "Evaluating Spiritual Formation in View of a Personal

Environment"
In our conscious moments, we are aware of reality. We may perceive only part of it. We may understand
little about it. But we acknowledge that there is a real world, and we are part of it. We can deny it, but we
cannot escape it. We cannot close our eyes, ears, or nose to it. Something is real, whether I like it or
not, whether I agree with it or not. That realness includes both physical and non-physical realms, both of
which are inhabited by “personalities.” That reality consists of both good and bad, or should we say
righteousness and unrighteousness. This reality affects the way we think and behave. There is no
escape. Our perception does not alter reality, although personal perception does condition us. But
perception is not reality; it is only what we think reality may be.
Reality notwithstanding, that does not mean that each of us has full awareness of the cosmos. First,
human limitations block the possibility of full consciousness of the cosmos. But there are also two
additional limitations. One, not all humans are endowed with the same measure of intelligence or given
the same opportunities whereby they can “know” more. Two, we must admit to self-imposed limitations.
In this instance, I may be absorbed in other aspects of life such as making a living and taking care of my
family. I must be selective in what I learn due to time constraints and necessity. I may choose not to
know something of importance. Or, I may be exposed to knowledge and either refute it or fail to act upon
it.
As I wrestle with finding myself in the world, I come face to face with a wide variety of attractions. Some
of these draw me to good endeavors, companionship, and fulfillment. Others are detrimental, as they
distract me from a noble path. The allurements of the world are filled with false promises. They are a
waste of time, talent, and life. Both positive and negative attractions have equal appeal and call for a
decision based on the intellect and will. Human decisions are further influenced by surrounding
circumstances. These circumstances include peer pressure, physical need, physical want, conviction,
fear, and conscience.
Humans are not robots programmed to act in concert with laws of cause and effect. They possess
volition or will-power and are individually responsible for their actions. One is never justified by blaming
bad behavior on depraved flesh. One cannot even say, “Satan made me do it.” Sometimes a person
wills to act in a certain way due to the principles imbibed; sometimes he/she does not. It helps when one

refuses to engage in bad conduct to say, “I am a Christian. That is not who I am.” But even then, the
Christian sins. Nonetheless, man has a will that governs (or at least influences) what he does.
Finally, we must consider the nature of man. As far as the New Testament is concerned, man is subject
to sin. He is incapable of saving himself; otherwise he would be God or at least would not need
God. Surely sin entered the world through Adam, but Paul comes short of declaring all flesh as depraved
at birth. Otherwise, baptism would be to remove inherited sin, whereas all references in the New
Testament to baptism point to the remission of personal sins and rebirth to a redeemed life. Nonetheless,
the nature of man makes one susceptible to sin. Observation tells us that each person has his/her own
struggles and that what bothers one person may not bother another. The secularist tends to advocate
giving in to any temptation, hence denying the basic assumptions of the Christian faith.
Now, as to the writing assignment, reexamine those arenas discussed in this module—especially your
response to the activity found in each section. From your own perspective, write a 2,000-word essay in
which you consider the above discussion in dealing with one or more of the arenas discussed in Module 2
of the syllabus. Please title your essay, “Evaluating Spiritual Formation in View of a Personal
Environment.”
In your essay, you will be expected to show the influence of reality, attraction, volition, and human nature
on how you approach one or more of the arenas of life. This is a creative piece that calls for critical
thinking. You need not cite other sources, but you should develop it in formal style. Develop your essay
in a Word document and upload it from the Add Submission prompt below.
MODULE 4 Spiritual Outlook

The world into which one is born consists of a complex array of associations and intermingling social
systems. One cannot operate in such a world apart from people and human institutions. Elaborate
economic and political systems define life in ways that people can function and survive. If these were not
already in place, they would have to be created, for no one can survive without interdependence on
others. In short, each one of us belongs to a society. The leading question is not whether the Christian
should live in a secular society. The question is, What kind of relationship should the Christian have to
secular society?
The word "society" refers to a composite of human actions and circumstances that function in an
interdependent manner, where the mass is united by common aspirations. The term is neutral, devoid of
good or evil in the moral sense. Society may be good or bad in the degree of helpfulness to the people
who comprise it. It may be good in the sense that it exists for the best interest of the people who are
common to it.
As one looks a little deeper into society, one sees that society has both an ideal side and a permissive
side. Legislation normally attempts to recognize the ideal. But officials and common folks permit violations
of the law in varying degrees. For example, a speed law aims at the ideal safe speed limit a vehicle
should travel on a congested street. But drivers may exceed this limit and police may allow a slight
amount of excess. Hence, the ideal is set, but society is permissive as to attainment. The Christian lives
in this environment, but theoretically the Christian is idealistic, not permissive.

In this module, we shall consider life from a personal point of view. As the person looks toward God,
toward self, toward others, and toward material things, he/she will recognize the tension that come from
the surrounding culture and from the Christian calling.
The module is divided into three units: (1) Reflecting God's Image, (2) Looking at Self and Others, and (3)
Coping in a Physical Environment. In each unit, we will consider cultural expectations, Christian
expectations, and practical application. Study through this module carefully. At the conclusion, you will
develop an essay that will be submitted for a grade.
Unit 1. Reflecting God's Image

In one sense, every person--past, present, and future--is made in the image of God (Gen. 1:27). Christ
himself, being the Son of God, is uniquely "the radiance of God's glory and the exact representation of his
being" (Heb. 1:3). Those who are reconstituted in the image of God through Jesus Christ are restored to
God's righteous likeness (Eph. 4:24).
Reflecting God's image suggests several things. One, it points to the Creator as the source of life--both
physical and spiritual. Two, it denotes the Creator as the legitimate object of reverence and allegiance.
Three, it identifies the standard for ethics and morality. Four, it affirms a spiritual relationship between
God and men and women of faith. Five, it witnesses to the world the grace of God. The idea of reflecting
God's image does not make one disloyal to family, friends, government, institutions, or employers. It
enables those relationships to be genuine, honest, and honorable. One's loyalty to God reinforces other
relationships and makes them more meaningful.
The image of God is reflected first and foremost through love. Since God is love, the human bears
witness to him by loving his fellow human. Reflecting God's nature means we assume a similar nature. If
God loves us while we are sinners (Rom. 5:8), can his spiritual children do less than love those who are
our enemies--yea are even enemies of the cross? Spirituality demands love, not resentment or revenge.
God is the judge of all; he does not call upon believers to execute judgment that rightly belongs to him.
He calls believers to reflect his person, his love, his glory.
Everyone has to have a point of reference. For the purely secular person, that point of reference will be
upon some element of secular society. That point may be personal goals, money, pleasure, power, or
even good humanitarian projects. The difference between the secularist and the spiritual person is
primarily one of focus and motivation.
The concept we are seeking to communicate here is that the Christian not only acknowledges the
existence of God, but he acknowledges God's lordship over his life. There will be times when secular
values fall into conflict with spiritual values, so one needs to understand that true values come not from
secular society.
The unit considers the idea of reflecting God's image. We shall briefly analyze three topics that relate to
the task: (a) Cultural expectations, (b) Christian expectations, and (c) Practical considerations.
a. Cultural expectations. If one were to go down the street asking people about their conception of
God, one would get a wide array of responses. Even among people who share a religious faith,
perceptions differ significantly. Aside from the personal perceptions, given cultures usually nurture
standard conceptions of God. In free Western societies, the cultural stance is usually a "live and let live"
attitude. No one has the right to condemn another's religious views or practices. To do so might bring
some note of disenchantment with the critic's open statements. In other societies, to voice opposition to
the generally accepted view may bring imprisonment or even death.

Contrasting views toward God. From an Old Testament perspective, there are four attitudes toward
God. These may be summarized as follows:
1. The pagan view. The pagan looks toward "God" or that "higher power" in anticipation of receiving
something he cannot provide for himself. Consequently, he makes offerings to appease God; he
refrains from certain acts that offend God.
2. The view is that faith. God, the Creator, has made man dependent upon him and anticipates honor
because of who he and is for what he has done.
3. The syncretistic view. Here, man mixes faith with superstition.
4. An attempt to treat God as though he can be satisfied with human effort in the absence of faith.
Views toward the cultural implications of a common theology. In many societies, one may find a
"common" theology. That will not be true in pluralistic societies, but where a single religious system is
recognized by most the population, one would expect to find some common threads of belief. For
example, people who espouse a Hindu worldview will hold similar views about God and life after death. In
Muslim societies, one will find fixed views about God and the nature of belief. The same is true in
Traditional societies, where superstition and belief in spirits prevail.
Views toward alternate religious beliefs. Just as people who belong to a given religious orientation
share many common views, people may live as though there is no accountability to God. They may boldly
profess atheism or deny that God is much concerned about the way they live. They may hold similar
opinions about life, work, politics, and social issues as those who profess a religious belief system.
Culture is a powerful force. It often draws one into customs and habits that fight against the Christian way.
However, when penetrated by Christian ideals, culture can actually assist a person with spirituality.
Internet Resources
"World Views," Jeremiah Project

"Five Worldviews" by Dennis McCallum
"Opposing World Views"
b. Christian expectations. The world entertains a mixed view of God. Its people often rationalize that
God's will always coincides with whatever a given individual may desire. The more radical may deny
there is a God at all. But the Christian derives his view of God from outside himself--yea, from outside the
culture itself. The Christian begins with recognition that he has been created by God. He gives ear to the
idea that God has revealed himself and the content of that revelation is found in written Scripture.
Christian expectations are tied to a worldview that the human has been placed on earth for a divine
purpose. We are not told that God has assigned each person a specific role. But each person is
expected to live the life he has been given and live it to the honor of God. His/her circumstance is not as
important as the way he/she responds to it. A human is neither a puppet nor a free spirit. He/she is called
to a higher lifestyle than that promoted by a self-centered disposition.
Who is God? For the Christian, God is a spirit, who possesses qualities of eternity, sovereignty,
goodness, emotion, power, will, and ability. There is only one God, who created and sustains life--both
physical and spiritual. And although God has made himself known in various ways over time, he has
revealed himself more fully and finally in Jesus Christ. The revelation of his person, purpose, and
redemptive activity reached its climax in the incarnation of his Son.

What does God reveal? God has revealed something of his nature and his purpose for humanity. In
special revelation, God informs us of his design for mankind. In incarnation, he reveals his love and his
sovereignty over forces of evil. Thus, he provided a means by which humans can find redemption from
their sins, which alienate them from God.
What should I do? As the Christian observes God's handiwork in creation, he praises God. As he learns
of his nature, purposes, and activity through scripture, he responds through initial faith, repentance,
confession, baptism, a godly life, and a growing faith. That response is predicated on God's own action,
not on human achievement. Consequently, man depends on revelation and God's initiative.
Internet Sources
"God Calls, We Respond" by David L. Fleming, Ignatian Spirituality.com

"How God Reveals Himself," Grace Communion International
"Theology Affects the Way We Live," Grace Communion International
c. Practical considerations. The real test in life is bringing into the secular world a worldview that is
informed beyond the world of human civilization. At the practical level, the question is not, "What should
be my view of God?" Rather, it is, "How should my view of God be implemented in concrete situations?"
Or, to put it in other terms, "What difference should my understanding of God make in my life?"
At the head of the list should be an understanding of faith. Faith has several aspects. It begins with an
intellectual assent to the being of God. This initial assent progresses to acknowledgement of God's acts
in relation to both the physical universe and spiritual redemption. That includes belief in Jesus as the
incarnate Son of God, whose crucifixion, resurrection, and coronation made the divine plan for
reconciliation a reality.
The intellectual part of faith is only the initial phase. An emotional response motivates one to love God
with his/her entire being and to love neighbor as self. This includes adoption of a holy style of living and
entrusting one's person to God. As one accepts the reality that faith is not about gaining divine blessings
from God as a reward for service, but suffering for his name, reliance upon God becomes a way of life
that finds fulfillment in cosmic redemption.
Once faith is understood, application can be made, I may probe the following questions. What
implications does faith in God have in my life? How does it change the way I conduct my daily affairs--at
home, at work, and at play? How does it impact my life when things go badly for me? How should I
perceive of God when things seem to be going well because of my own efficiencies?
Appreciating God for who he is. If the pagan worships God in order to get something for himself that
he can not otherwise obtain, the Christian worships God for who he is. He knows it is futile to attempt life
without him and seeks to identify with him as a person. Hence, his approach to God is not one in which
he shops for the best bargain. Loyalty is not dependent upon whether God meets one's demands or
expectations. God is who he is and response is made unconditionally.
Thanking God for what he has done. Alongside worshipping God for who he is, the Christian finds
himself revering God for what he has done. God's actions toward humanity are found in the physical and
the spiritual sphere. The pagan petitions God for selfish reasons. The Christian, who is likewise interested
in self and loved ones, is more concerned for God's will to be done on earth as it is in heaven. His or her
prayers address concerns of faith primarily.
Reflecting God. The Christian life is one that reflects the love, compassion, and goodness of God.
Concern for holiness and righteousness, good will toward others--even toward one's enemies--are of
great concern.

The idea of "reflecting" God's nature, as expressed in Christianity, is unique among religions. Through
this reflection, one expresses affiliation, loyalty, and honor.
Unit 2. Looking at Self and Others

Much, but not all, of the Christian's experience focuses on the individual person. Christian integrity,
morality, attitudes, and conduct are personal. Hence, while one is not to define integrity, morality,
attitudes, and conduct on the basis of innate sensations, the human conscience plays a large role in the
Christian life. "Spiritually," one's conscience is informed externally through Scripture and reinforced
through experience.
The Christian is a responsible person. One cannot say, therefore, "I did it because everyone else is doing
it." This short-sided comment becomes an attempt to shift the blame to others and escape personal
responsibility. When Eve was tempted, she blamed Satan; when Adam was called to account, he blamed
his wife. The truth is, God holds each and every one of us accountable for his or her own conduct.
Therefore, each should examine self and set out on the approved path of righteousness.
Man does not live in a vacuum. He lives among others and must interact with others as individuals, others
in groups, and those who represent human institutions. In this unit, we shall explore these relationships in
a number of settings, including political and social institutions.
Regardless of the nature of association, the same personal qualities that define an individual's character
will be present in all relationships. One may be closer to some (family and friends) than to others (casual
acquaintances, strangers, institutional workers, business contacts). One may even find it prudent, from
time to time, to conceal some of his thoughts and intentions from others. But when it comes to one's
fundamental character, that is not something one should conceal.
As for motivation, one's relationship with others may be rooted in one of three places: (1) God's character,
(2) human ideals, or (3) personal self-interests. When God's character is the basis for relationships, one
behaves before others with the "mind of Christ" (Phil. 2:5-11). When human ideals become the primary
motivational force, one treats others as he would like to be treated. When self-interests become the base
line, one will use all others to gain personal advantage.
The sections of this unit are (a) Cultural expectations, (b) Christian expectations, and (c) Practical
considerations. The design allows us to look at ourselves from two perspectives. One is from the way
would-be influences view us. The other is from the way we should see ourselves. With clear
perceptions, we should then be able to make some valid choices for our lives.
a. Cultural expectations. The way one looks upon self and others is heavily influenced by the
surrounding "culture." One's innate conscience may be sufficient for building a fairly healthy life. But the
tugs and influences that lure one in unfavorable directions make life's journey more difficult. Not all of
these influences are cultural; many are actually anti-cultural and anti-social. "Cultural" influences are
those that confirm general behavior, which the society itself has determined is good for the social order.
Culture can play a role of influencing for good or for evil. The extent to which one wishes to be pulled in
either direction will depend largely upon the individual's will. Perhaps the greatest influence in one's life
will be proper training, good parents, and good companionship. The absence of these elements can push
one into an unhealthy lifestyle. Even when good parenting has taken place and solid teaching has
occurred, one may still elect a destructive path. A person is a strange combination of elements,
controlled, humanly speaking, by his or her own will.

Acceptable behavior. "Acceptable" behavior may be defined in several ways. First, the general society is
governed by legislation. Laws are made to protect the general population from predators--from those who
will take advantage of a person through fraud, conspiracy, maliciousness, envy, greed, and meanness.
These laws carry penalties for those who violate the ethical code of the society, thus enabling a relatively
peaceful and fulfilling life.
A second measure of acceptable behavior pertains to general courtesy and etiquette. Customary ways of
queuing, eating, dressing, and working may not be legislated, but there are expectations for all.
A third area is that of special customs that derive from one's ethnic background, class, religion, or social
group.
A contributor to the common good. Everyone is expected to give back to his or her society something
that is positive and helpful. In the words of an American president, one should "Ask not what your country
can do for you, but what you can do for your country" (John F. Kennedy). If everyone is on the take, then
the well will run dry. If each is contributing to the welfare of others, then there will be an abundance for all.
A helper in times of crisis and need. Natural disasters bring out the best and the worst in people. The
looters are lawbreakers and, worse, they take advantage of people who cannot fend for themselves. It is
like kicking a man when he is down, stealing candy from children, and spitting in one's face. These
actions are degrading and show only contempt. They also show how small a person can become when
he does these things. On the other hand, people generally rally behind those who have suffered-
especially in the face of unavoidable circumstances. This action is likened to helping a person up who has
fallen, feeding a person who is hungry, and cuddling a baby who has hurt himself.
Other people--individuals and ethnic groups. A culture--whether Eastern or Western, ancient or

modern--will tend to uphold what the dominant forces within feel is in the best interest of the citizenry.
Much of what is enforced upon the people comes from tradition rather than legislation. The culture
represents a long period of experience with rituals, habits, festivals, and expectations.
A number of elements contribute to the differences among people. First, one's genes determine much
about a person. But then, the environment influences the way a person behaves among others. Humans
may be expected to conform within limits of their culture, but they will find unique ways of expressing
themselves and fulfilling role expectations. We are called upon to accept others who choose to do things
differently from the way we would do them. This does not suggest that everything another person does is
right or should receive the approval of others.
Government. Certainly, when it comes to government, people have their opinion. Some of those
opinions are based in fact, some on fiction. Where there are multiple political parties, the tendency is to
see no evil in your own, and all kinds of evil in another. Furthermore, one tends to have a more favorable
attitude toward government when its policies are personally beneficial.
Institutions. Institutions such as schools, social organizations, and business establishments exist as the
result of corporate efforts. Properly functioning institutions operate in the interest of the common good
and help the larger society achieve its goals and satisfy its needs. Society has a right to expect those
institutions to offer quality service, fairness, and efficiency.
b. Christian expectations. Scripture is given for our learning. It contains ample evidence that people with
good home life and good training did not always elect the right course in life. Conversely, some people
who came out of very bad family circumstances and influences eventually became strong in godly faith.
The Bible is clear that each person holds responsibility for his or her own acts. Yet, there are two other
influences which must be taken into account--the influence of Satan and the influence of the Spirit of God.

One of first tasks is to learn the meaning and nature of the Christian walk. Learn to sacrifice and realize
that this is what Jesus did. It is useful to know how Jesus handled Satan's temptations.
You are not alone, for you have the company and companionship with Jesus and God and the Holy Spirit.
Prayer to God through Christ is an avenue to gaining God's assistance in our struggles. God has made
promises that while we walk with him, God will remove our weaknesses and replace them with his power.
From a Christian point of view, I am only one of those God has made. Therefore, I have no right to "lord it
over" other people. Nevertheless, I am expected to be a good influence and even teach others the Good
News that God's grace is available through Jesus Christ.
Personal responsibility. The gospel of Jesus Christ teaches one to be responsible for his or her own
actions. One is not to blame others for his circumstance. If he suffers as a Christian, he is to rejoice that
he is counted worthy to suffer for the name of Jesus. Society may teach revenge, but the Christian
pursues a path of forgiveness.
The influence of Satan. One is tempted to blame Satan when there is no one else to blame.
Nonetheless, Satan is active in the human world and will seek ways to tempt even the righteous. Satan
assails us through our appealing to the flesh and does so at our points of weakness.
The influence of the Spirit of God. The Christian has assurance of the Spirit of God in his life. The Spirit
of God can be a powerful force. Yet, the Spirit is not going to replace a person's own will, especially if the
person is bent on doing evil. The Spirit works within the person who relies on God and who dedicates self
to righteousness pursuit.
Prefer others' interest to those of your own. The Christian is ruled by a higher principle than the
society that looks only to survival. One of the clearest statements of all is contained in Philippians 2. Here,
the Christian is encouraged to seek the best interest of others and to put others' interests ahead of his
own.
Do to others as you would have them do to you. Another principle followed by Christians is that of the
"golden rule." It reads, "So in everything, do to others what you would have them do to you" (Matt. 7:12).
Laying down your life for a friend. The ruling quality in the Christian's life is love, because this is the
nature of God. He is reminded that there is no greater love than to lay down one's life for his friends.
Activities
1. Read and study carefully Phil. 2:1-11.
2. Read and study carefully. Regarding the "beatitudes": Matt. 5:1-12. Regarding revenge: Matt. 5:38-42.
Regarding Loving one's enemies: Matt. 5:43-48. Regarding prayer: Matt. 6:14-15.
3. Read and study John 15:9-17.
c. Practical considerations. Where does one begin when doing a self-assessment? First, one has to
desire to analyze self in an objective manner. Then, one must free oneself from biases, as much as
possible. The tendency is to be prejudiced and seek justification for thought and conduct that is favorable
to one's own self-esteem.
Essential elements. Once the desire for self-evaluation and change are present, at least three elements
will be necessary to conduct a good self-evaluation: integrity, honor, and humility.

Integrity is character par excellence. A person of integrity is honest. He/she does not traffic in lies nor
mislead others. An oral commitment is as good as a signed contract. He/she stands behind his/her
promises. To be otherwise is to sacrifice one's integrity. In some respects, integrity is one's most precious
possession.
Honor in the true form is closely associated with integrity. An honorable person is one who is trustworthy
and blameless. Perhaps one of the most difficult tasks a human faces is objectivity. To be objective is to
be open to truth, wherever it may be found. Objectivity requires freeing oneself from biases and being
willing to accept defeat, blame, or being wrong. Only objectivity can bring honest closure to an issue.
Humility is a divine quality and must be acquired. The opposite of arrogance, humility is a quality whose
substance is grounded in truth, not words, and whose strength is clothed in character, not pretense.
Humility demonstrates true character by not being too proud to admit mistakes in judgment. It prefers
others to self. It seeks to build up others at one's own expense.
Searching questions. When doing self-assessment, several important questions must receive an honest
answer.
Is your relationship based on your love or the other person's behavior? Test yourself to determine how
much your relationship rests on love and how much it rests upon the other person's behavior. This will
help you determine if your attitude and action toward others is conditioned on their behavior or on your
character. If you behave toward others for the sake of benefit or anticipated benefit, then you have the
wrong motive.
Is your relationship based on honesty and integrity or on dishonesty and greed? Ask yourself the
searching questions. Do you maintain relationships with the eye toward gaining advantage or power over
other people? Are you totally open regarding your motives? Are you free from biases and entanglements
that expose you to shameful practices?
Does your relationship contain a sense of service? As you consider the person and well-being of another,
are your actions generally those that would demonstrate a genuine feeling of caring for that person? Is
what you say to someone consistent with what you say about that person to others? Is the service you
render useful? Do you serve out of a sense of care rather than a sense of obligation? Do you perform
your service for others to see, or are you interested primarily in pleasing God?
Activity
With pencil and paper in hand, retreat to a quiet place. Jot down the names or initials of the significant
persons in your life. Beside each name, note your feelings toward that person.
Unit 3. Coping in a Physical Environment

Living in a material universe means we are exposed to elements we can see, touch, hear, taste, and
smell. Material things are neutral within themselves, for a rock is neither good nor bad. If I place a rock in
my yard and plant flowers around it, it becomes a focus of beauty. I enjoy the beauty, but it is neither
morally good nor evil. What counts is my attitude and action toward the beautiful object. The presence of
good or evil arises from my disposition toward the rock garden. If I bow to the rock in worship, it is wrong;
if I give thanks to God for the beauty of his creation, it is right. So, natural, neutral material objects have
no intrinsic value within themselves; it is my attitude toward them that gives them value and creates a
human problem.

Living in a material universe leaves me no choice but to use the materials that surround me. I must eat,
which is a necessity. How much I eat can make me a glutton; failure to eat properly can lead to illness.
So, it is not what I eat (unless it is poisonous), but the disposal of the food that counts. And there are all
kinds of variation in between, such as spending too much for the food, stealing the food, maintaining an
unbalanced diet, etc. that yield a right or wrong position.
Because we too are physical beings and whether we desire it or not, we are observed by others. Family,
friends, and strangers constantly observe our consistencies and inconsistencies. They may never speak
of what they see, but they make mental notes and shun or imitate us.
Even though Christians and non-Christians share the physical universe, a Christian is expected to
perform differently from the secular or natural man. To the extent that one conforms to the secular value
system, one denies his/her avowed identify and reveals his/her true colors.
Christians are role models. Their call to be spiritual children of God means they have voluntarily placed
themselves under his rule and serve for his glory. They are no longer driven by self-will, but by the will of
God. Consequently, they have decided to represent God among others, for they now bear testimony to
God's character.
a. Cultural expectations. Individual cultures set the stage for how one views material things. In
Capitalistic societies, things are often the measure of success and well-being. In other societies,
contentment with what one has may be a fine virtue.
To be sure, others are observing you. If you think, speak, and behave in keeping with cultural
expectations, fewer people will notice. If, on the other hand, you think, speak, and behave in significantly
different ways, you will stand out in the crowd. It will not be because you parade your actions before
others; it will be because you dare to be different. The reason for this difference often makes others
uncomfortable.
When things are a sign of status. In some cultures, status is measured by what one has, by how many
of a commodity one owns, or by one's tastes. Outward show of a salary, position, title, name recognition,
jewels, house, automobile, or cows demonstrates visible richness in the eyes of society. Whether correct
or not, one's possessions make an impression on others.
When things provide pleasure. Pleasure is one of the blessings of life. It results from satisfying the
senses. It can be used in either of two ways: to satisfy an unlawful craving or to refresh one's soul.
Societies generally entertain negative and positive pleasures. It is often difficult to distinguish between
what is an innocent gratification and what is wasteful spending.
When things are a means to an end. Many means that lead to a goal are proper and prudent. People
are expected to be wise and consume energy and finances in a positive manner. Only when the means to
an end is illegitimate is it morally wrong. It may be inexpedient and still not be "wrong" in a moral sense.
Society as a whole may be permissive when it comes to business smarts, even though others get hurt in
the process. In an effort to sooth the conscience, lawbreakers offer a rational: "I need it more than he
does" or "If it does not hurt anyone, it is okay."
In the home. There is no more intimate atmosphere to be observed than in the home. Here, you are
seen at your best and at your worst. You will perform kindness for your family you will not perform for
others. And you will say derogatory things to family members that you would not say to an outsider. It is in
the home that your character becomes best known and understood.
At the work place. Because you come under stress at work, you are likely to lose your composure at
times. But people who know you best will come to your defense in moments of weakness. Your time on

the job and association with fellow workers during breaks and social hours demonstrate more of your real
character than those moments of weakness.
In leisure activities. Holidays and vacations are enjoyed by people of every society. There is an old
expression, "All work and no play makes Jack a dull boy." The idea behind the saying is that each person
needs some diversion, rest, and relaxation. So, leisure should not be neglected. Neither should it become
king of one's life. One should be productive first, then find the diversion that will rebuild his energies.
Coping. Everyone must cope with undesired circumstances. There is no such thing as escaping
problems of life. Elements within the social order approach the matter in different ways and recommend
their way is the most effective. Some work harder; others seek relief in drugs and alcohol. Some keep
matters to themselves; others seek counsel from a friend or professional. Some run away to escape,
even to the point of committing suicide. Others stay and face harsh consequences.
b. Christian expectations. There is a popular religious cult under the guise of being Christian that
preaches a "gospel of prosperity." Its basic premise is, that if you will trust God, he will make you rich.
And, riches are a sign of God's blessings. The idea is fraudulent. It does not consider the story of Job, the
true nature of faith, or the suffering of Jesus Christ.
The story of the rich man and Lazarus illustrates the non-caring attitude of the rich man toward the poor
beggar. A rich young ruler was so attached to his goods that he refused to show the right attitude when
Jesus instructed him to divest himself and give the proceeds to the poor. The intent of the story is not that
every person should dispose of his property and give the proceeds away. The point of the incident is to
show that concentration of riches and pleasures distracts one from spirituality. In this instance, the man
who was rich was the sinner; the poor beggar was righteous.
James writes about one's attitude toward the rich. By favoring the rich over the poor only reveals an
inward desire for what the rich man has and compromises real principles by which one should live.
What makes one different from those around him is the rationale for that difference. One does not choose
to be different for the sake of being different, but because his lifestyle is rooted in the sacred.
Material things are neither good nor bad within themselves. One's possessions may be attributed to
a combination of circumstances: birth, opportunity, skill, accident, God's blessing, or Satan's temptation.
Jesus taught that a man cannot serve God and mammon.
It is the personal attitude that counts. Actions can be either good or bad, appropriate or inappropriate,
in good taste or in bad taste, helpful or harmful, resourceful or wasteful. Christians and non-Christians
alike can perform an act or engage in a pursuit with the same end result. But the Christian's attitude
makes a difference. The Christian motivation is the love of God and derives from his relationship with
God. His motivation to have in order to help others replaces greed; he avoids extravagance and waste.
How should one use possessions? Jesus spoke of the challenges facing the people of wealth. One
may be blessed with this world's goods and still be a righteous person. But wealth tends to make one rely
upon self and forget to do good to others. It is the feeling of self-reliance, self-sufficiency than makes the
difference. The Christian constantly considers those who are less prosperous.
In the home. The intent of the gospel is to call people toward a spiritual relationship with God. This
means that every aspect of the Christian's life will reflect that relationship. The home is the most intimate
place where spiritual influences can be felt. Here, the Christian spouse will endeavor to be faithful to
his/her mate, responsible and loving as a father/mother, and a spiritual model to other family members.

At the work place. The Christian is honest and diligent. He gives more than a day's work for a day's pay
and never complains that he is not receiving enough. He would rather be defrauded than overpaid. His
work is unto the Lord, who judges on the basis of attitude and performance. The Christian makes the
work-place environment a pleasant place through cheerfulness, dependability, empathy, and task
accomplishment.
In leisure activities. Leisure activities are those which provide a diversion to routine life. Leisure should
give satisfaction and relaxation. It is not a substitute for work, neither should it interfere with one' s
employment responsibilities. Likewise, for the Christian, leisure activities will not conflict with one's faith or
compromise one's integrity.
The Christian enjoys leisure activities as much as the non-Christian. He may enjoy them at a more
realistic level, because leisure is explored without being an end in itself. The Christian's greater pleasure,
joy, and fulfillment come from a relationship with God, not with temporary highs.
Activities
1. Read and study Matt. 6:19-24.
2.Read and study the following passages. The Parable of the Rich Fool: Luke 12:13-21.
3. Read and contemplate. 1 Peter 2:18-21.
Internet Resource
'On a Theory of Leisure in the Field of Spiritual Culture" by Ma Huidi
c. Practical considerations. The formation of a healthy attitude toward material possession is essential
for healthy living. "Things" are neutral in themselves. It is how we think about and use things that matters.
Material things can blind one to essential principles of spirituality. It all comes down to a question of
orientation and focus. When one's life is oriented toward spirituality, the principles that rule one's life are
derived from above, not from within self, where greed, lust, and the quest for power drive one's ambitions.
Material things can be used for the promotion of good. One is given riches that he might help others.
What he spends on himself should be regulated closely. How much one keeps is his personal choice, yet
self-centeredness is wrong.
Determining how much of a good thing is good. It would not be responsible to say that all of one's
time and energy should be spent on people outside one's own family. Neither would it be healthy to say
that all of one's time should be spent on self and family. Obviously, a balance is to be sought. How that is
balanced in one's life is a personal decision.
In the home. Certainly, you are modeling your very character to your family. They see more of your
unpleasant traits than others. Perhaps here is where you should work the hardest, for the home is where
you touch the persons closest to you at a deep level.
At the work place. Your place of employment is where you engage people in daily activities. Here others
will judge you as a greedy person or as a sacrificial person. They will have opportunity to see if you are a
person who keeps your word, or if you are basically dishonest. They may see you as a critic or as a true
friend.

Worship. Your spiritual devotional habits reveal much about you. People note whether you attend public
worship or not. They consider whether your spiritual activities make a difference in your life. Your
language, attitudes, and topics of conversation reveal your feelings.
Leisure activities. Leisure activities are for the benefit of your total well-being. They provide a diversion
from work. They give you opportunity to spend time with your family and friends. But even in your leisure
activities, people are watching. What they should see is consistency between your display of character in
all your activities. They will also detect if pleasure is your god or a means to find wholesomeness in life.
As Michael said in The Netherlands, "People are not made happy by the things they acquire but rather by
the things they appreciate" (2005).
You should be conscious that others are observing you, but you should avoid feeling like you are the
center of attention. Your aim is not to put yourself forward through your actions, your words, or your dress
to attract attention to yourself. You simply recognize that others will observe you, and they will do so even
when you least think they are watching.
Activities
1. Self-inventory. What role do things play in your life? Do you see them as necessary for survival? Or,
are they gods to be served?
2. Study the following passages. The rich in the court of Samaria: Amos 4:1-3; Amos 5:11-17; Amos 6:17;
James 2.
3. Write down the character flaws that need attention and set out to make needed reforms.
Conclusion
Soon after your registration with NationsUniversity, you submitted to a "Spiritual Inventory." This was
followed by a course titled, "A Search for Spirituality." Between then and now, you have probably
completed all, or nearly all, of your requirements for one of the two master's degrees offered by the
school. The course you are now completing was designed as a "culminating" experience in spiritual
formation.
As a culminating experience, this course aimed at practical application. It stressed the relevancy of
biblical content to life in a secular environment. We never intended to suggest that you were required to
attain some artificial level of spiritual maturity. We were aiming, however, at the achievement of the
program's design to build faith. We ask that you help us determine if our goal has been met or if we may
improve the course for future students. One, we ask that you take the Spiritual Inventory again (see on
the Course Menu for MRS 633). Again, there is no pass or fail. Your answers will not be figured into your
grade, nor will they determine if you graduate or not. Two, we ask that you complete the Course
Evaluation, which is accessed below the Course Summary.
Throughout your curriculum, you have taken courses related to spirituality, whether they be biblical
exegesis, theology, church history, or other religious studies. These endeavored to flesh out the content
on which a viable faith could be constructed. We can only assume that the hard study is having some
effect on your personal life. Part of the effect may be to confirm previous understanding. Part may have
been enlightenment on several subjects. But through it all, you should be on a path that leads to a closer
walk with your Maker.

Your journey may be coming to an end as far as taking formal courses with NationsUniversity. But your
personal journey is not over until you depart this life. Travel along this path has been totally voluntary.
Your academic scores were not based on a religious commitment. That is a private affair. But the entire
curriculum assumed a friendly attitude toward Christ and a faith that revolves around his person. Our aim
has been to plant the seed and nurture the growth of faith--to encourage you to reflect the mind of Christ.
Hopefully, you will continue the journey. May your studies be a personal blessing to you and may you be
able to help others with their spiritual walk. May God bless you in your labors of love.
Essay 2. “Meeting Challenges to Spiritual Formation”

This course was designed to promote spiritual formation. It purposefully moves from the academic
dimension to practical application.
The objective of this specific assignment is to create action plans that provide specific steps to meet the
challenges to spiritual formation. If you have diligently kept a spiritual journal, you now have a rich
resource of reflections that you can use in your future spiritual pursuit.
Module 1 introduced the concept of spiritual formation. Module 2 surveyed mankind's attempt to
understand spirituality and spiritual formation. Module 3 became specific by naming the arenas of life that
call for the application of spiritual principles. The writing assignment aimed at getting you to think
critically about how the environment impacts the human. Module 4 developed the idea of expectations.
At the close of this final module, we defer to you the responsibility for creating a viable plan of action that
fits you.
The writing assignment or essay shall be titled “Meeting Challenges to Spiritual Formation” and
developed in three parts: (1) Setting, (2) Blessings and Obstacles, and (3) Intended Future Action. The
total essay shall run approximately 2,000 words, with 1,000 devoted to the Setting and the remainder
divided evenly between the other two sections. It shall be developed in a Word document in formal style
and uploaded under Module 4 on the Course Menu.
Part 1. Setting. Write a response to one or more of the questions below.
• What connection is there between my view of God and the way I live?
• How does my faith (or its lack) impact my life when things go badly for me?
• What role do things or possessions play in my life?
• What is my basic attitude toward other people?
Part 2. Blessings and Obstacles. In the interest of protecting your private domain, identify in a general
way what you consider blessings and obstacles in your faith walk. For example, a blessing may be
having a strong family to encourage you; the lack thereof could be an obstacle. Having unquestioned
faith in God is a blessing; having intellectual struggles with the idea that God is a loving Father could be
an obstacle. Or, to put it another way, having no attraction to drugs or alcohol may be a blessing; having
an addiction is an obstacle. We are not talking about what is a sin and what is not. We are talking about
what encourages and discourages you in your own quest for spiritual health.
Part 3. Intended Future Action. Given you present state of spirituality, where would you like to go from
here? What would you like to strengthen? Develop a tentative plan that can lead you to your goal. For
example, if your faith is threatened by your environment, what could you do to change the situation or
fortify yourself so you do not succumb to temptation? If you have a short temper, how could you train
yourself to disengage so your temper does not get the best of you? If you have poor feelings toward
other people, what might you do to improve thoughts and relationships?

Case Study
The Case Study will complete your academic assignments for this course. It will demonstrate your ability
to apply spiritual qualities in a simulated situation. The upload feature may be found on the Course
Menu, under Module 4.
You have now successfully completed two courses (MRS 622 and 633) specifically designed to help you
understand your life and your studies in a spiritual context. You are also very near the end of your
program of study with NationsUniversity, a program that has included exegetical studies, cultural and
historical studies, and theological studies. During this program, you have learned the strength of the
biblical and logical arguments for belief in God, how to exegete important principles for modern-day
application, and how to write in an informed, critical way to edify others on a similar search for God.
As a spiritual leader, you will have occasions to explain to others the value of a proper understanding of
spirituality and its impact on daily living. You must be prepared to explain why the biblical model of
spirituality, often called Christianity, is superior to many other models, both modern and traditional. Most
importantly, you’ll be expected to “speak the truth in love.” To do so means having a thorough
understanding of others’ spiritual traditions and cultural heritage.
The scenario. In the city in which you live, you have found work as a manager of a small group of about
fifteen unskilled laborers. These men or women are poorly educated and are often unemployed. It is a
blessing that they have found work with your employer.
You are partnered with another manager who oversees a similar group of people, and you are both
assigned to work together to complete a task. Though those under your charge will receive a flat pay
each day, you will be paid a bonus based on the amount of work they accomplish. The more they get
done, the more you both get paid.
The manager with whom you are partnered is not a Christian, though he does profess to hold
commonlyheld values. His/her views, however, do not seem to impact the way that he treats his workers.
He wants more money and is therefore pushing his workers to work much harder than they are able. He
knows they cannot quit because work is hard for them to find.
Your assignment is to explain to your partner why you treat your workers better, even if it means less
money for you. You must explain this as a spiritual choice, and you must explain it in a way that connects
with your partner.
This assignment is a 2,000-word formal essay divided into three parts:
a. Cultural and theological background of person with whom you are speaking. Because
NationsUniversity® has students from all over the world, you should choose a background that is
relevant to your home.
b. Biblical passages and their application to address these cultural and theological background
issues.
c. Having addressed effectively the background issues, describe how you would then lead the
person to a scriptural understanding of spirituality and what that means in your day-to-day life, but
especially as it relates to the scenario above.

Major Contributors
N. Jean Enochs, Ph.D., Purdue University

David Srygley, D.Ed.Min., Southern Baptist Theological Seminary
Allen Thyssen, B.E., Louisiana Tech University
Course Developer
Mac Lynn
STD, San Francisco Theological Seminary;
D.Admin. (hon.), The International University
Course Reviewer
Willie J. Nettle, D.Min., Harding School of Theology
NationsUniversity®
July 2021

MRS 633 Being Christian in A Secular Society 7-20-21

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NationsUniversity®

Being Christian in a Secular Society

Living as a Christian within the environment of unspiritual forces

• Analyze the foundation for spiritual formation

• Determine influences of one’s environment on a quest for spirituality

• Model ways to meet challenges to spiritual formation

A Bible in any translation (NIV is recommended)

Course Learning Objectives

2. Evaluate mankind's attempts to encounter God (exam).

3. Evaluate spiritual formation in view of a personal environment.

MRS 633 Being Christian in a Secular Society Page 1

5. Justify the Christian worldview associated with spirituality (case study).

Engagement with Internet articles (3 hours)

Reading three textbooks (965 pages) (40 hours)

A Letter from Your Professor

Welcome to MRS 633, Being Christian in a Secular Society.

• How does a Christian respond biblically to today’s culture?

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1. God’s intended relationship to humanity

Module 2 History of Spirituality

1. The first century understanding of the goal and pursuit of spirituality.

Module 3 Applied Spirituality

1. The meaning of “drawing near to God”

Module 4 Spiritual Outlook

Electronic Collection (Textbooks)

MRS 633 Being Christian in a Secular Society Page 4

Van Vantwerpen, Jonathan; Mark Juergensmeyer; Craig J. Calhoun. Rethinking Secularism.

Taylor, Charles. A Secular Age. Harvard University Press, 2007.

The Christian and Secular Society, Robert Forysth. 33 minutes

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Church in the World, religion-online.org

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Identity Fraud Policy

Being Christian in a Secular Society

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Unit 1. God's Relationship to Human Life: the Hebrew Scriptures

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Unit 2. New Life in Christ: the Greek Scriptures

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b. The witness of scripture

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Unit 3. Drawing Near to God

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MODULE 2 Brief History of the Search for Spirituality

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