Abstract proposal in response to a call for papers on spirituality and mental health:
FOUR WALLS, FOUR DOMAINS AND FIVE WAYS:
EXPLORING TRANSCENDENCE AND WAIRUA IN MENTAL HEALTH AND WELLBEING
Despite the significance and acceptance of Mason Durie’s “Te Whare Tapa Whā” model of health, the Mental Health Foundation’s “Five ways to wellbeing” material contains no explicit reference to spirituality/wairua, thus seemingly neglecting taha wairua. While some note potential connections, further exploration and nuancing in relation to the place of spirituality in the “Five ways” is required.
Fisher, Francis and Johnson’s “Spiritual Health via Four Domains of Spiritual Wellbeing” (SH4DI) model helpfully extends spirituality beyond an emphasis on the divine as the object of one’s spiritual focus. Alongside God, their model names self, community and environment as domains of spiritual wellbeing. A weakness of the SH4DI, however, is its potential to limit transcendence to one aspect of spirituality (relationship with God or Transcendent Other), rather than considering how transcendence relates to each of those domains.
This paper places “Te Whare Tapa Whā”, the SH4DI and “Five ways to wellbeing” in conversation. It considers how transcendence may be experienced in each of Fisher et al’s areas of spiritual wellbeing and focus (personal meaning, interpersonal connection, environmental concern/appreciation, and “religion”). This approach is then applied to the Mental Health Foundation’s “Five ways to wellbeing”, exploring how each might relate to transcendence. The paper concludes by returning to wairua, making explicit the potential relationship between each of the “Five ways” and spirituality.
It was great to explore how we might adopt embodied, multisensory spiritual practices that help build towards faith and faithfulness… Drawing on Jesus’ “I am …” statements in John.
(Favourite feedback comment: “Thank you. That was delicious.”)
Here’s my abstract.
It is well recognised that engaging in spiritual practices can work to form people spiritually. Spiritual practices help to facilitate an awareness of God, providing a means by which to come to know God, oneself and the world. Recent scholarship also points to the specific importance of embodied spiritual practices: practices that are attentive to, or engage, the whole person.
This paper takes a multisensory approach to spiritual formation, seeking to develop embodied communal spiritual practices that draw on Jesus’ “I am” statements in John. Brief exegesis on selected statements is followed by a suggestion (and experience) of an embodied (and sensory) liturgical or spiritual practice that aims to spiritually grow the participant by embedding significance and meaning.
This endeavour has two key points of significance for missional theology. First, the increasing interest and involvement in spiritual practices by those outside the church presents Christians with both challenge and opportunity. Many people are interested in their spiritual growth. The church ought not to abdicate this opportunity to non-Christ-centred expressions of spirituality. Secondly, and relatedly, Christian spiritual practices have been shown not just to develop existing Christian faith, but also to help form faith where there was previously none. Therefore, spiritual practices that are connective for those who would not call themselves Christian can help to build an openness to God and God’s activity in their lives.
It was great to present yesterday at Otago Theology’s Trajectories conference.
My paper explored the following (at pace, and with an engaged group of participants):
See-Judge-Act scripture reading: what does a model born in Europe and fruitful in Latin America and Africa have to offer Aotearoa?
The See-Judge-Act process of reading Scripture together in a small group originated in the European Catholic worker-priest movement in the 1930s and 1940s. This model of scripture engagement later thrived in the Latin American context, amongst people dissatisfied with Western biblical scholarship and its lack of emphasis on the poor and oppressed. It has also been fruitfully employed in African nations. The author adapted See-Judge-Act for use in a university student congregation in Dunedin.
As a bible study model, See-Judge-Act offers a way of both inviting reflection on one’s context and experiences in the light of scripture, and of encouraging action towards transformation. This means of exploring the scriptures brings the lived experiences of the participants into conversation with the context that the group finds itself in, as well as with the actual text of the bible passage.
This paper explores the origins and potential of this bible study model, outlining its significance in various contexts. It then invites participants to briefly experience See-Judge-Act: following a process of sharing stories of the week past, reading a selected passage, reflecting on standardised questions about the text, and moving to consider the implications of the text for life. Once experienced, we discuss the strengths and weaknesses of See-Judge-Act before concluding by exploring its potential value for churches in Aotearoa New Zealand.
This article recently went up online on Practical Theology.
If you can access journal articles for free through your institution, you can find it here:
If you’d otherwise need to pay, there is a link at the bottom of the abstract that you can use to access it for free.
Actor, Andrew Garfield ‘fell in love with Jesusʼ as he engaged in Ignatian spiritual practices in preparation for playing Father Rodrigues in the movie, Silence (directed by Martin Scorsese, Paramount Pictures, 2016). While the importance of spiritual practices for faith formation is well recognised, spiritual practices are generally associated with developing spiritual maturity rather than with such pre-conversion engagement. This paper considers Garfieldʼs account of meeting Jesus alongside the lived experiences of other recent converts who similarly engaged in spiritual practices before their conversions to Christianity. It argues that understanding the Christian faith as performative helps explain how Christian faith is formed and made real through such embodied acts of ritualised practice.
Access the article for free here:
It’s a pretty warm one here in Dunedin
(by Dunediny standards, at least – a good deal cooler than the Aussie experience!)
I’m listening to the music and splashing (and beer can opening) of the guys from the flat below my office:
they have wisely taken up residence in a paddling pool.
As I listen, I’m reminded of Psalm 1.
We’ve sung it a couple of times over the past few weeks at Student Soul.
Happy are those … [whose] delight is in the law of the Lord,
and on his law they meditate day and night.
They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
There is something about being REALLY HOT that brings this passage to life. As I fill my water bottle again, I pray that in all of life I will be refreshed and sustained by all the wisdom of God. And I pray that for you too!
We’d done an airport drop off and decided to keep heading west, to Middlemarch.
After lunch and a wander of the street/s, we stopped off at the salt lake.
We had visited once before.
As I led the way (a little briskly due to the promise of rain – both in the sky and forecast),
I remembered the sensation from our last visit:
of not knowing where I was going to end up.
The landscape appeared flat, yet there are also moments when you seem to be approaching a crest.
Surely, the lake will appear at some stage.
Also, looking ahead, it wasn’t always obvious where the path was.
But, if I kept looking into the shorter distance, there was always a clear way through the next part
– and that clarity was consistently present before me as I kept walking.
Life can be a bit like that, right?
We can have a sense of what our destination is,
and see a little part of the way forward,
but we don’t need to be able to see the whole track.
And that is OK. Normal.
I could have stood, debilitated, scanning the horizon, trying to see where the distant path was.
But there was no need.
All I needed to do was to follow the trail before me.
The rest was revealed as it needed to be.
The lake eventually appeared.
Was appreciated. Briskly (that potential rain, again).
The sounds of a family playing in and near the water.
And a continuation of the trail that led me back to the car.
It worked for a walk.
Why? Because there was somewhere I was going (or at least, I had a sense that there was a recommended destination ahead: in truth, the first time I visited, I had little idea of what that destination would look like).
There was a path that led me there.
I followed it.
It seems it might work for life too.
We have an idea of where we are going.
We take steps to get there, trusting that the path before us will continue to be revealed.
Why are previously unchurched people becoming Christians today?
That was the BIG question that I explored in my PhD.
What did I discover?
Here’s a bit of a summary… Within each of these brief headings and summaries lies much additional material!
Why ask the question?
Christian church attendance and religious affiliation in Western countries is declining. Decreasing proportions of people are raised in the Church. However, Christians are called to bear witness to the life-giving gospel of Jesus Christ. The purpose of this research was to investigate why some previously ‘unchurched’ people become Christians: thus, encouraging and enabling more effective engagement by Christians in conversion. Combining social scientific practice with theological reflection revealed a substantive theory of religious conversion contextually located in late modernity/postmodernity.
What did I do?
The research began with the lived experiences of previously unchurched Australians, who recently converted to Christianity. It used critical realist grounded theory to answer research questions about the conversion process; the roles of other Christians and God in conversion; and the deep processes occurring within these converts. Semi structured interviews generated rich data, which was analysed using iterative and in-depth grounded theory methods.
What did I discover…
About the conversion process?
The research found that following initial exposure to Christianity, participants experienced a catalyst that encouraged them to further explore Christianity. They began to engage in various spiritual practices, usually following a specific invitation. Having made a series of decisions to continue to explore and engage, they reached a point where they called themselves ‘Christian’.
About how they perceived other Christians?
Converts generally had a positive perception of other Christians, and understood them to have been helped by their faith; to live differently because of their faith; to share openly with others; to be deeply hospitable; and to allow room for complexity, doubts and questions in their faith.
About how they understood God’s role in conversion?
God was understood to be loving, powerful, patient, accepting and forgiving. In addition, God was seen to work through others; curate unique conversion experiences; be present; speak; help; grow the participants; and to have acted in the past in creating, sacrificing, redeeming, and Jesus dying.
What was going on deep inside?
Converts experienced ‘affects’ as they journeyed towards Christian faith. a yearning or wanting more; a desire to live better or become who they are; a sense that faith relates to everyday life; a sense of welcome, warmth, belonging and homecoming; a sense of knowing; and, because of their fledgling faith, they saw things differently.
So, what is it all about?
For those I interviewed, conversion can be understood as resulting from their desiring, observing and experiencing relational authenticity. Religious conversion is fuelled by a desire for authenticity. God enables authenticity to develop and flourish. Religious conversion is resourced by Christians who embrace and exhibit authenticity in their personal, social and spiritual lives. This genuine authenticity is relational in nature: focusing not (just) on the self but also on relationship with God and significant connection with, and responsibility toward, others. This understanding rightly challenges the notion of authenticity as a narcissistic actualisation that prioritises the self over external relationships and responsibilities. When relational authenticity is sought, and realised, healthy transformation results. This transformation sees new converts ‘becoming’ the people they were created to be: unique persons who see their worth and their responsibilities in the light of their relationships with God and with others.
Want to hear more?
There is a very brief article in here on the role of other Christians in faith formation.