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THEOLOGICAL QUARTERLY, Vol. 1: 109-118, October, 1966
OF THE CHRISTIAN LIFE
by Jack M. Sherley
LOVE AND FORGIVENESS are central to the gospel.
They are central issues in contemporary efforts in pastoral
and counseling. The place of discipline and structure has
more difficult to understand and accept. Pastors and student
pastors frequently express desire to make more effective
time, to be better disciplined in professional work. The
Testament grapples with the relation between law and gospel.
Throughout the history of the church the same issue has
the attention of leaders and people alike.
upon first one and then the other alternates. Moses
is associated with the gift and discovery of the law. The
struggled to transcend shallow ceremonialism and legalism.
pastoral and psychotherapeutic writing has pled for accepting
"non-judgmental" relationships. It is, therefore,
something of a
surprise to come upon the occasional assertion by a psychologist
that psychotherapy is a series of judgments, rewards and
punishments based on an objective standard. The therapist
by what he pays attention to and punishes by what he withholds
attention from. By this means he gently and firmly "guides"
patient toward a more disciplined and intelligent life at
time that the patient may indeed feel release from an old
that had enslaved him.
significant statement of the importance of Christian
discipline is made in Calvin's Institutes:
because some persons, in their hatred of discipline, recoil
from its very name, let them understand this: if no society,
indeed, no house which has even a small family, can be kept
in proper condition without discipline, it is much more
necessary in the church, whose condition should be as ordered
as possible. Accordingly, as the saving doctrine of Christ
is the soul of the church, so does discipline serve as its
sinews, through which the members of the body hold together,
each in its own place. Therefore, all who desire to remove
discipline or to hinder its restoration - whether they do
this deliberately or out of ignorance - are surely contributing
to the ultimate dissolution of the church. For what will
happen if each is allowed to do what he pleases? Yet that
would happen, if to the preaching of doctrine there were
not added private admonitions, corrections and other aids
of the sort that sustain doctrine and do not let it remain
idle. Therefore, discipline is like a bridle to restrain
and tame those who rage against the doctrine of Christ;
or like a spur to those of little inclination; and also
sometimes like a father's rod to chastise mildly and with
the gentleness of Christ's Spirit those who have more seriously
are the disciplines of the Christian life? They begin in
the requirements of basic justice, honesty and industry.
include a continuing attitude of humility and repentance
seeks honest searching of both strengths and weaknesses.
include a searching of the heart for attitudes as more central
than acts. They include ceremonies and structures of learning
prayer, but always they transcend particular forms of worship
catechism. These disciplines seek an integrated or centered
one which accepts with increasing concentration the central
purposes of life. In the words of Westminster Catechism,
chief end of man is to glorify God and enjoy him forever."
this center flows a disciplined concentration on prayer
service to fellowman in fulfillment of the will of God,
the aim of
life in the Kingdom he gives.
are these disciplines to be passed from one generation to
another? The answer to this question will be sought by examination
of the factors in common underlying efforts at pastoral
at a number of significant points in the history of the
each a more or less specific procedure is offered not unlike
steps in Alcoholics Anonymous. In each there is a significant
relationship both to an individual pastoral director, guide
sponsor, and to a sustaining group. In each the disciplined
arises out of honest acknowledgment of failure and need
beyond the self to achieve any growth in self discipline.
of Christian disciplines rests ultimately on the
central achievement of human civilization, the domestication
children and the building of a network of cooperation and
without which no cultural movement forward is possible.
disciplines rest upon the achievements which make language
family life possible, the achievements which make government
commerce as effective as they are as vehicles for meeting
needs and desires.
disciplines are based upon discoveries that produced the
Ten Commandments. The commandments are taught as if given
outside of man, the demands of God. And yet at the same
are seen by the man of faith as both revelations and discoveries
about the heart of man and his civilization. God himself
implanted within man the capacity to see that life is possible
only under conditions of mutual respect and trust. If one
that his neighbor will kill or steal or lie or take from
persons in whom he finds security and comfort, his own family,
resulting agony is intolerable. If he acts in undisciplined
he will live in fear of retaliation.
disciplines and their transmission root in the
inherited framework of culture broadly and Hebrew culture
particular. Christianity's unique gift is the insight about,
the relationship with, a suffering and risen Lord who draws
toward a disciplined life both by example and by the gift
himself, which is the gift of God himself. Discipline follows
longer primarily as a result of fear or anxiety concerning
consequences, but from an active and positive devotion to
whose patience and tenderness, whose strong challenge toward
highest quality of life, know no bounds.
cannot move forward without more or less
specific disciplines. Within Christian civilization these
subject to steady revision and correction by the spirit
and by the prophetic tradition whenever legalisms form and
as they do again and again. The visable Church and the Christian
home will continually lie under the judgment of God and
spirit bring forth new forms of discipline.
the development of new forms it is important to rediscover
the values in old forms. For example, has the method of
in Nazareth who taught Jesus any relevance for contemporary
education? Is it possible to dispense with rote memorization
the word, the precept, the text and story of the Bible?
the relation between the rote learning of words and phrases
one hand, and the living of a responsible and thoughtful
the other? Much contemporary educational thought is centered
this old question. It is widely counted a gain to be free
seeming enslavement of detailed Bible-content study. But
does this actually leave the student in the development
of his own
discipline as well as knowledge? Neglect of early teaching
Bible content leaves a dangerous void that may never be
need be no exclusion of either rote learning or less
structured method. The two can be held together. It is obvious
that if the ancient methods of rote memorization were alone
most effective method of learning, they would not decline
from sight as they tend to do. On the other hand a reliance
spontaneous approaches without adequate reference to the
development of specific disciplines also appear inadequate.
is a constant tendency to seek security in the disciplines,
then to rebel against them.
appears that little has been added to the basic skills
discovered early in the development of culture and that
now is very slow in these areas. Progress in discovering
motivate learning and discipline, as in other areas, rests
thorough effort to understand and describe the processes.
contrast to social learning the rate of technological progress
staggering. Certain technological advances, as they bear
education and psychological manipulation of people, are
with a mixture of hope and anxiety. The full effect of automated
and programmed teaching has just begun to be imagined. It
remain true, however, that the motive power that draws people
learn cannot be supplied by teaching or memory machines.
computer will never outstrip the programmer except in speed
recall and correlation. What is recalled and the uses to
is put will depend upon the motives of persons.
key to motivation in the development of Christian
disciplines lies in the relationships between persons as
and not primarily in the degree of structure provided. Structure
is essential; the question of how much and what form remains.
the concern of one person for another is the key to the
Jesus learned in Nazareth as a boy because he knew that
and his parents cared about him as a person. They relied
traditional methods of teaching that persisted over the
because they had shown their value. Then, as now, -it was
careful attention paid by adults to the first efforts of
which was a key to motivation and to learning. Continued
and encouragement provide the rewards that ultimately develop
disciplines from within.
of the person and his accomplishments is at the
center of motivation. Acceptance of the person where he
faith that he can move beyond his present situation, is
and must be accompanied by patience, with faltering and
respectful punishment for failure. Affirmation. is more
than direct rejection or punishment. Withholding praise
most significant punishment for a person who has begun to
and feels the reward of praise. The speed with which any
recognition and correction are given is measurably correlated
speed and retention of learning. But ultimately it is the
of one person for another which makes learning possible
these principles in mind it is the purpose of this paper
now to examine more closely the common elements that may
in certain examples from the history of the church representing
attempts to offer specific disciplines. These include the
Spiritual Exercises of Loyola and prescriptions for public
given by John Knox. These will be compared with the steps
famed Spiritual Exercises of Ignatius Loyola, (2) founder
of the Jesuits, had roots, of course in the long established
traditions of both monastic and military training. They
the profound changes that they did because of the genius
founder, the need raised by Reformation ferment, and the
and careful structure involved. The key to power lay in
for voluntary but radical obedience. Loyola showed significant
insight into the psychological process of learning.
the heart of the process is the relationship between the
penitent, seeking the help from the Exercises, and his spiritual
director. The penitent was offered a prescribed period,
month, for guided meditation on the meaning of hell and
The step-by-step report and continually progressive submission
the spiritual director afforded opportunity for change that
involved new attitudes and a more disciplined life. It was
that the exercises would be sought at various times in life,
the thorough-going nature of the search, and the depth and
strength of the tie to the spiritual director sometimes
radical change in individual and group life.
the outset the following similarities appear between the
Exercises and the traditions of Alcoholics Anonymous. The
significance of the spiritual director and the A.A. sponsor
similar. There is a similar involvement of the whole person,
mind and spirit, senses and will, in a step-by-step process
concentration and reformation of life. All this is to be
accomplished within a sustaining and sympathetic, yet structured
and strong, if not stern, group life. The sternness is toward
uncooperative. In A.A. the person who continues to drink
welcome each time he slips and sincerely seeks readmission,
while he is drinking there is no place for him at all in
specific nature of the Spiritual Exercises is illustrated
at the outset by the first "Annotation." The aim
of Loyola was to
give some understanding of the exercises to both the penitent
to the spiritual director.
Annotation. The First Annotation is that by this name of
Spiritual Exercises is meant every way of examining one's
conscience of meditating, of contemplating, of praying vocally
and mentally, and of performing other spiritual actions,
as will be said later. For as strolling, walking and running
are bodily exercises, so every way of preparing and disposing
the soul to rid itself of all disordered tendencies, and
after it is rid, to seek and find the Divine Will as to
the management of one's life for the salvation of the soul,
is called a Spiritual Exercise. (3)
continued by stressing the importance of brief
explanations at each step by the spiritual director. The
difficulty in changing the will, in contrast to changing
recognized. The efforts of each section, usually a week,
consideration of sins, the life of Christ, the methods of
and the meaning of hell. The Exercises could be arranged
little as ten days, if necessary, but usually involved thirty
days. It involved a submission of will and liberty for this
and following, in a new way of life.
director is instructed to be gentle and indulgent, if he
sees that the penitent is in desolation and tempted. He
expected to help the penitent concentrate on each section
jumping ahead in the process. It is expected that the penitent
will stay with the exercise at least one full hour each
longer if possible. The Exercises are to be adapted to the
education and ability of the individual. The penitent is
to isolate himself from other people as much as possible
to turn to God and return to life a better disciplined person.
detailed instruction concerning rememberance of sins is
similar to the A.A. in that it suggests an attempt to remember
whole of life, meditating specifically from year to year,
period to period. One is urged to ask what he is in relation
other people, to angels, to God. Both the detailed remembering
with a professional guide in psychotherapy, and the efforts
take inventory and list all people harmed, in A.A. are,
an essentially similar process.
Calvin and Loyola actually meant to call for Christlike
gentleness in pastoral care. The threat of gross upheaval
the Reformation transition led to excesses and bitter kinds
persecution. But the power of these leaders lay in their
to offer specific disciplines which were tangible enough
assurance to their followers. They laid the groundwork for
developments both in contemporary efforts at pastoral guidance
counseling, and in the whole of mental health care.
Knox and the other reformers believed that their approaches
were a return to Biblical methods and doctrines. Their effort
provided opportunity for the individual penitent, as did
Loyola. But theirs was an even stronger reliance upon group
process in shaping individual character. This is illustrated
by the "Form of Public Repentance" given by John
Form provided a liturgical setting with instructions in
which a person might make public his repentance after being
examined by the "Session and Assembly of the Ministers
Elders." The examination was to be a sharp one seeking
what fear the person had of God's judgments, what hatred
and sense of God's mercy. If ignorant, he was to be carefully
instructed so as to avoid any mockery. After the offender
instructed so as to have some taste of God's judgment and
was then presented in the regular Sunday worship after the
and there made a statement, within a liturgical setting,
own repentance. The liturgy closes not only with assurance
forgiveness but reminders to the congregation that the matter
now closed and no one is to condem further.
contemporary procedures seem at first glance to have
departed largely from these historic approaches. We may
look more closely and find what is essential in them for
renewal of the church and our own lives now. In the A.A.
and in psychotherapy, in clinical pastoral education and
discussion groups in church life, there is a derivative
related process which enables the individual to face, step-by-step
under group and leader pressure, the exact nature of his
character, his characteristic responses. In clinical, pastoral,
therapy training, this includes detailed writing of interview
notes so that the person examines with help how he
characteristically responds to emotionally laden situations.
does Alcoholics Anonymous actually work? It was born out
of the life of the Church as a separate movement because
church proved unable to meet the needs of alcoholics within
traditional forms. It is an attempt to provide the specific
disciplines in a voluntary setting. The steps are familiar.
reveal the same concerns seen in other efforts at guidance.
We admitted we were powerless over alcohol - that our lives
Came to believe that a power greater than ourselves could
us to sanity.
Made a decision to turn our will and our lives over to the
care of God as we understood Him.
Made a searching and fearless moral inventory of ourselves.
Admitted to God, to ourselves, and to another human being
exact nature of our wrongs.
Were entirely ready to have God remove all these defects
Humbly asked Him to remove our shortcomings.
Made a list of all persons we had harmed and became willing
to make amends to them all.
Made direct amends to such people wherever possible, except
when to do so would injure them or others.
Continued to take personal inventory and when we were wrong
promptly admitted it.
Sought through prayer and meditation to improve our conscious
contact with God as we understood Him, praying only for
of His will for us and the power to carry that out.
Having had a spiritual awakening as the result of these
we tried to carry this message to alcoholics, and to practice
these principles in all our affairs.
question of the specific disciplines became a more urgent
one for me when I came in 1953 to serve on the faculty of
seminary, and at the same time to serve as chaplain and
pastoral training supervisor at the U.S. Public Health Service
Hospital in Lexington for the treatment of drug addicts.
I faced a ministry to a large number of people who had never
been taught any disciplines. No one had cared enough to
any character guidance or religious instruction. Their need
not release from over-strict conscience, the salvation of
gospel, but rather basic guidance in what it means to treat
another human being with respect.
the hospital setting it was apparent that traditional
ministries of the church were able to appeal to very few.
program of A.A. reached a large number. For this reason
continuous effort has been made to seek the answer to the
concerning transmission of basic human as well as Christian
review of the steps in A.A., and their relation to the
Spiritual Exercises and the Reformed tradition concerning
repentance, has shown the following elements in common.
presence of a specific procedure apparently helps some persons.
trusting relationship between pastor, spiritual director,
sponsor, and the person in need is essential. The support
understanding, though consistent, or even demanding group
appears to be essential. Apparently, the degree of formality
structure is not the most important key when compared to
significance of human relationships, but the necessity of
structure is plain.
A.A. the continual review and commentary upon the meaning
of the Twelve Steps is as important as the same review and
commentary on the Decalogue was in ancient times. The Steps
represent a recovery for Protestants of the true significance
confession and penance. The talks in A.A. run the risk of
one's self and so must themselves be disciplined in group
But it is apparent that they are effective for the same
that public repentance, properly safeguarded, was effective
motivating a penitent toward Christian discipline in John
liberty of the gospel is possible because of disciplines
from within. The prophetic correction of any form of discipline
become rigid will remain essential. But in our time as in
other we must discover again the value and importance of
guides and disciplines, if we are to minister to all of
John Calvin, Institutes of the Christian Religion, IV, xii,
ed. John T. Mcneill, tr. Ford Lewis Battles, The Library
Christian Classics, XXI (London: S.C.M. Press, Ltd.; Philadelphia:
The Westminster Press, 196O),pp. 1229-1230.
The Spiritual Exercises of St. Ignatius Loyola, tr. Father
Elder Mullan, S.J. (New York: P.J. Kennedy & Sons, 1914).
Ignatius Loyola, "Spiritual Exercises," quoted
in William A.
Clebsch and Charles R. Jackl, Pastoral Care in Historical
Perspective (Englewood cliffs, N.J.: Prentice - Hall, Inc.,
John Knox, "Form of Public Repentance" quoted
in William A.
Clebsch and Charles R. Jaekle, op. cit., p. 256.
Alcoholics Anonymous (New York: Works Publishing, Inc.,