Chapter 6

Spiritual Experience

Christian Perspective

Spirituality and Spiritual Development

The word spiritual/spirituality is almost trendy. Its current use could imply a sort of Clayton's religion—a religion when you are not having a religion. It suggests an awareness of something that is not material. Its use might even be a reaction to an over emphasis on materialism and consumerism. Many people will claim an interest in spirituality while having no connection with any of the organised structured expressions of religion.

On the other hand spirituality is of the essence of Christianity From the Christian point of view the gift of the Spirit is considered as the beginning of the church—its birthday (Acts of the Apostles—Chapter 2). Just as breath is necessary for the life of the physical body, spirit is essential for the new life in Christ. Jesus, in his conversation with Nicodemus, contrasts the flesh with the spirit. He does this by making the strong affirmation that "what is born of the Spirit is Spirit " (Jn.3).

To prompt a general consideration of the word the following statement is offered, noting that any definition needs to be suggestive rather than definitive. Each member of the group might reflect on the definition and enter into a brief discussion on what aspects of the statement are helpful and where it might be changed or enlarged.

Spirituality is a mode of living. It is the orientation of human inwardness toward the holy. It is a predominant interest in the ultimate value of all acts, feelings and thoughts. With heart wide open the spiritual person moves, as it were, toward the centre of universal stillness and in that centre is so placed as to listen to the voice of God.

The above statement is non-specific regarding its religious application. But it is the purpose of what follows in this paper to provide ideas, which help participants tease the statement out, at least from a specifically Christian perspective.

To do that the point is made that Christian spirituality can best be experienced when seen in relation to the two main sacraments of the Christian tradition—Baptism and the Eucharist (Mass, Holy Communion, Lord's Supper.) Both these Sacraments are Christo-centric and are practised by all mainline Christian denominations with the exception of the Salvation Army and the Society of Friends.

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Baptism

The somewhat personal statement that follows is offered with the intention that the details will help the Affinity discussion group members appreciate the general because of a particular. On 26th March 1936 an ordained minister of the Christian Church (Methodist denomination) poured water on my forehead and said "I baptise you, Grahame, in the name of the Father, the Son and the Holy Spirit." Of course there are many other aspects to the Baptismal service but the act of the pouring of the water and the saying of those words are central. In that act identity, essence, is given as it links the baptised person with the death and resurrection of Jesus. Because of baptism the baptised person no longer thinks of Jesus just as a person in history who said and did certain things. Rather the spirit/essence of Jesus is linked with the baptised person. He/she is incorporated into the essential nature of Jesus. And the life, death and resurrection of Jesus are the truths out of which the baptised person will live his/her life.

Because of baptism I no longer just think of myself as a person born on 23rd February l935, controlled by the environment and culture of Australia in the 20th and 21st Century. I have eternal significance because of my identification with the Eternal Christ in Baptism. In my case I experienced the Baptismal act as a baby without any intellectual sophistication. Consequently it was up to the congregation of the church and my family to enculture me in the Christian way of life and encourages me to develop to the point where I could confirm for myself what was done for me in Baptism as a baby.

The opening statement from the Baptismal service expresses the meaning of baptism and makes clear that the Sacrament is a source of spirituality and contributes to the development of spirituality.

Baptism is the sign of new life in Christ Jesus. By water and the Holy Spirit we are brought into union with Christ in his death and resurrection. In baptism we are sealed with the Holy Spirit, made members of the body of Christ, and called to his ministry in the world.

The significance of Baptism is dramatically expressed in the use of water. In this context water is primarily a symbol of death. People drown in it. And it is precisely that meaning that lies behind its use in this Sacrament. The use of water, generally poured, is made more dramatic still when, in some churches, the baptised person is immersed, put right under and, as it were, dies. In that act the person shares in the death of Jesus. And then the baptised person is raised out of water and shares in the Resurrection life of Jesus. To use the words of the Apostle Paul:

The old has passed away, the new has come.

In baptism the baptised person completely identifies with Jesus Christ in his death and resurrection. Further, the act of baptism incorporates the baptised person into the life of a congregation of the church and it is that congregation that encultures the baptised person in the Christian way of life. This naturally includes the process whereby the baptised person expresses in practical ways the ministry of Christ in the world with all its social and economic demands.

In some denominations of the Christian church there is opportunity to reaffirm one's baptismal status. These opportunities acknowledge that the seal of the Holy Spirit, never broken, can be crusted over by thoughtless identification with the enculturing processes outside of the community of faith—materialism, greed, and fear. Such a re-affirmation provides opportunity for the maintenance of the spirituality creating processes of baptism.

The link between the spiritual life of the Christian and the resurrection is beautifully expressed in the Collect that follows:

God of mercy we no longer look for Jesus among the dead, for he is alive and has become the Lord of life. From the waters of death you raise us with him and renew your gift of life within us. Increase in our minds and hearts the risen life we share with Christ and help us to grow as your people towards the fullness of eternal life with you through Christ our Lord, who lives and reigns with you and the Holy Spirit one God, now and forever.
Amen

The Eucharist

The identity of the Christian as one who shares in the life, death and resurrection of Jesus is further enhanced by participation in the Eucharist. In this service bread and wine are consumed with the intention again of creating this link between the Christian and Christ. In a fourfold action the bread is taken, blessed, broken and given and the wine is poured in memory of the occasion when Jesus celebrated the Passover meal with his disciples in the Upper room in Jerusalem. The important word here is 'memory' which expresses not just the recalling of something that happened in the past. Rather, the event, which happened in the past, is re-enacted in the now with the intention of bringing the significance of that past event into the experienced present.

Further, bread and wine become so significant in the Sacrament that they are seen by some Christians, especially Catholic, as the body and blood of Christ. Even though some Christians do not believe in 'transubstantiation' they cannot help but acknowledge that the bread and wine, which are used in the Sacrament, hold a very special symbolic place. The mystery of the Sacrament is beyond explanation though still attempts are made.

The impact of the Sacrament on the spiritual life of the Christian is expressed in the following statement, which comes from the Orthodox Church.

When Jesus Christ leads us to the holy table and gives us his own Body to eat, he transforms us completely and changes us into what he is himself. Marked now with the impress of the royal seal, our clay is clay no longer, but itself becomes the very Body of the King; and it is not possible to imagine any state more blessed than this. This is the final mystery, and beyond this it is not possible to go, nor can anything be added to it. 'This is a great mystery', says St. Paul (Eph.5:32), referring to our union with Christ in the Eucharist. The Eucharist is that mystical marriage, praised throughout the entire world, in which the divine bridegroom espouses the Church as his virgin bride. By this sacrament we are made 'flesh of his flesh, and bone of his bone'.
(Gen. 2.23).

Under normal circumstances food is changed into the person who consumes it: fish, bread, and the life become human flesh and blood. But in Holy Communion the exact opposite happens. The bread of Life himself changes the person who eats, assimilating and transforming him into himself. See in what sense the kingdom of heaven is within us.

The importance of this Sacrament for Catholics is seen in the fact that many of that denomination celebrate Mass/Eucharist every day. Other main line Protestant denominations would celebrate the Eucharist less frequently. Either way the celebration reminds Christians that the spirit of Christ is taken right into one's being and influences their spirituality. The significance of this partaking is seen in the Prayer of Humble Access, which plays an important part in the protestant celebration of the Eucharist.

We do not presume to come to your table, merciful Lord, trusting in our own righteousness, but in your manifold and great mercies. We are not worthy so much as to gather up the crumbs under your table. But you are the same Lord whose nature is always to have mercy. Grant us, therefore, gracious Lord, so to eat the flesh of your dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us.
Amen.

While it is acknowledged that these two sacraments are most significant for the spiritual life of the Christian it needs to be noted that there are numerous other resources for the development of the spirit life. For example:

  1. The act of being with other Christians in a service of worship/mass.
  2. The prayers of the church and the reflective and meditational use of devotional writings.
  3. The study of scripture.
  4. Prayerful remembrance of the saints (Calendar of Commemorations in the Uniting Church)
  5. The place of silence as a pre-requisite for hearing the word.
  6. Involvement in social action and acts of compassion as an expression of the Spirit of Jesus.

It should be noted that the experience of God is not limited to Christian or other religious traditions and therefore spirituality and its development is influenced by an appreciation of life as a whole. In this connection art in its many forms is an invaluable resource. But that subject demands another paper.

The Experience of the 'Reality' That Is Expressed in the Sacraments

While the Sacraments are the norm for the expression and development of the spiritual life, attention needs to be paid to the experience of God that is naturally fostered by them but is more than the Sacraments. In the lives of some Christians the experience of that Reality precedes the reception of the Sacraments. The awareness is sometimes confronting and dramatically life-changing as in the case of the apostle Paul (Acts of the Apostles Chapter 9). At the other end of the spectrum the awareness is the result of a gentle and gradual appreciation of the mystery of one's existence and experiencing within that mystery the attractiveness of compassion as seen in the person of Jesus. This experience naturally then feeds back into the Sacraments and enhances their meaning.

In the Christian tradition the Quakers (Society of Friends) is the denomination, which draws attention to this experience. For them it is fostered by silence, which gives the opportunity to attend to what is happening within them and around them. The contemplative Orders within the Catholic Church have developed this approach in very helpful ways.

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Notes for Presenters of This Paper

  1. It is expected that every presenter will have their own point of view about spirituality and it is important that these points of view find expression somewhere in the presentation.
  2. If this paper is used then attention should be given by the presenter to the way in which they want to explain the sacraments as a basis for spirituality. Each presenter should feel free to adapt the material in the light of experience and their tradition. Be aware that there is more material here than can be dealt with in the time allocated. Be selective.
  3. If the italicized sections of this paper are used it would be helpful for all participants to have copies of those parts. A specially prepared sheet for photocopying is attached for this purpose.

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Statements for Use in the Presentation

  1. Spirituality—a general statement Spirituality is a mode of living. It is the orientation of human inwardness toward the holy. It is a predominant interest in the ultimate value of all acts, feelings and thoughts. With heart wide open the spiritual person moves, as it were, toward the centre of universal stillness and in that centre is so placed as to listen to the voice of God.
  2. The meaning of Baptism Baptism is the sign of new life in Christ Jesus. By water and the Holy Spirit we are brought into union with Christ in his death and resurrection. In baptism we are sealed with the Holy Spirit, made members of the body of Christ, and called to his ministry in the world.
  3. Collect Prayer God of mercy we no longer look for Jesus among the dead, for he is alive and has become the Lord of life. From the waters of death you raise us with him and renew your gift of life within us. Increase in our minds and hearts the risen life we share with Christ and help us to grow as your people towards the fullness of eternal life with you through Christ our Lord, who lives and reins with you and the Holy Spirit one God now and forever. Amen
  4. The Eucharist/Mass and it impact on the spiritual life. When Jesus Christ leads us to the holy table and gives us his own Body to eat, he transforms us completely and changes us into what he is himself. Marked now with the impress of the royal seal, our clay is clay no longer, but itself becomes the very Body of the King; and it is not possible to imagine any state more blessed than this. This is the final mystery, and beyond this it is not possible to go, nor can anything be added to it. This is a great mystery, says St. Paul (Eph.5:32), referring to our union with Christ in the Eucharist. The Eucharist is that mystical marriage, praised throughout the entire world, in which the divine bridegroom espouses the Church as his virgin bride. By this sacrament we are made Flesh of his flesh, and bone of his bone (Gen. 2.23).

    Under normal circumstances food is changed into the person who consumes it: fish, bread, and the life become human flesh and blood. But in Holy Communion the exact opposite happens. The bread of Life himself changes the person who eats, assimilating and transforming him into himself. See in what sense the kingdom of heaven is within us.
  5. The Prayer of Humble Access We do not presume to come to your table, merciful Lord, trusting in our own righteousness, but in your manifold and great mercies. We are not worthy so much as to gather up the crumbs under your table. But you are the same Lord whose nature is always to have mercy. Grant us, therefore, gracious Lord, so to eat the flesh of your dear Son Jesus Christ, and to drink his blood, that we may evermore dwell in him, and he in us. Amen.