Why have I chosen to be a Baptist?

This is a reflection on why I have chosen to be a Baptist and what this contributes to my spiritual life and ministry. It is through a series of providences that I became a student in a Baptist seminary and ended up in the Baptist church I am currently doing my field education in. This led me into furtherer exploration about what a Baptist identity entails. Meanwhile, it is also a time where I am experiencing the greatest amounts of breakthroughs in my spiritual life and ministry.

In May 2013, my father suddenly passed away. I was disappointed to realise that despite having been actively involved in the nondenominational[1] church I was attending at that time, I went through most of the grieving process alone. This made me realise that only God is dependable and installed in me a strong desire to build a stronger foundation in the Scriptures. After praying about studying in the seminary, multiple affirmations appeared, so I enrolled to study part-time at Morling College, the closest seminary to my home. As I did vast researches for the various assignments at Morling College, I began to realise that the knowledge I was receiving from the church I was attending was mostly digested material by others.

At one point, the pastors began using Scripture to promote the church model they were using at that time and implied that people who were not supportive of the model and church leadership were disobedient to God. In one sermon, the story of Korah was used to demonstrate this point. Those promoted to leadership roles were good managers but not necessarily spiritually mature.[2] By 2015, many who faced bottlenecks when they tried to communicate to leadership about the problems in the church had left the church. I received no face-to-face mentoring and had no opportunities for leadership roles[3], so I had difficulty integrating my learning at Morling into ministry.

Towards the end of 2015, I went on a trip to Israel and there were an unusually high number of Baptist ministers in the tour group. I felt a strong burden for Israel, saw supernatural signs there and wondered if God could be calling me to cross-cultural missions. In 2016, church leadership thought the church model was not working and started heavily promoting the apostolic model. Instead of turning people’s hearts towards God, they focused on the “wonders of the new model”.[4] So I prayed for God to open a door for me to get more practical experience and found a Baptist church for my field education. I received mentoring and bottlenecks began unblocking. I started to grasp the concept of discipleship and began practicing spiritual disciplines more consistently.

In July 2017, I chose the subject “Baptist Distinctives” to explore whether there is a calling for me in the Baptist setting. Coincidentally the church pastor from a different congregation of the same Baptist church accidentally emailed me a church membership application form. Meanwhile, I began finding myself in strong agreement with the Baptist principles of the freedom of conscience, authority from the Scripture, the Lordship of Christ, priesthood of all believers, democratic church governance, and an intentional formation of community in the discipleship process. Furthermore, I am impressed by the Baptist emphasis on missions because many churches have already lost this focus.[5]

For more details on what a Baptist identity entails, please see:

http://dryvonnewang.blogspot.com/2017/10/what-is-baptist-identity.html

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[1] The church displays characteristics of the Pentecostal denomination.

[2] Several enthusiastic new believers who made good managers were promoted to pastoral leadership roles by existing leaders.

[3] Opportunities for me only existed in task orientated roles, eg. Translation.

[4] The church model was not the problem or solution. Despite sermons trying to fire people up about revival and church planting, there was a lack of depth: action-packed does not equal discipleship.

[5] The Baptist church I am attending now has more experience in mentoring seminary students and supporting missions. It may potentially become the “sending church” for me if I become a missionary.

doctor+missions+holistic care: A critical self-reflection for the first half of 2017

ii. Seeking first the kingdom and God’s righteousness, boldly and fearlessly proclaiming the Gospel (Matt 6:33, 10:26-33)

CABC-WR held the Perspectives Course on Thursday evenings in March. The classes cover a simplified overview of church history and emphasise the importance missions. It includes practical tasks on spreading the gospel and ways we can support missionaries. It was easy to apply: I was already supporting two missionaries financially and shared some personal testimonies when I caught up with friends. I think it is a good course for planting seeds of the Gospel in people’s hearts, but inadequate for discipleship. Furthermore, as John Wesley puts it, “the world is my parish.” Most of our time is spent in our workplace.[1] Research in Australia shows that the two most inappropriate places to discuss spirituality and religion are in shopping centres and community events. To me, this suggests that the workplace is where the “gold” is. People tend to be put off by strangers in public spaces, but are more likely to be receptive to people whom they trust. The workplace is one possible place to build such relationships. Boldly and fearlessly proclaiming the Gospel in the workplace is where the challenge lies. Many ministers are theologically trained but could not relate to practical problems people face at work. The church tends to divide life and work into sacred and secular compartments, with work done outside the church being seen as secular work. Those of us who are not in fulltime ministry can feel like we are living a double life, where we are disintegrating instead of integrating faith of work.[2]

The clinic I work in is extremely busy, so my time with each patient is short and task-orientated. In this context, I feel tested in my patience and gentleness, and must constantly remind myself to seek first the kingdom of God’s righteousness. God is the source of love. The power to transforms lives comes from Him. By myself, I can do nothing. Over the years, I tried my best to practice what Martin coins as “Holy Working”.[3] I found that as I gradually became more patient and gentle, I am proclaiming the Gospel through my actions, which is much more convincing. Research also shows that people living out authentic faith is the greatest attraction to further investigation religion.[4] I try to stick to Christian values. When people try to tempt me to do what is wrong (eg. produce a report that is different from my observation), I am firm in rejecting these. My clinical workplace has been helpful in challenging me and helping me grow.

iii. Demonstrating the characteristics and qualities of a servant (Mk10:35-45)

Rev Fu organised a Valentine’s day dinner for five church couples. There were only four people involved with the organisation and preparation of this event: Rev Fu, her husband, me, and another brother. This is very different from previous church events I had been involved with which had large busy teams where tasks were more divided up and felt more mechanical. This time, I served in ways I never done before, such thinking about how to set up and decorate the tables, helping with food preparation, and waitressing the couples. This is a more personalised approach to serving, which helps build closer relationships. Just like how buying a cake to give someone as a present feels different from making a cake for someone. Closer relationships help teamwork. Gospel leaders cannot be “lone rangers.” Even Jesus needed a team, however flawed the team members happened to be.[5]

Much of the condemnations of the Old Testament prophets revolve around a misuse of work, eg. Ezekiel34 condemned Israel’s leaders for their brutal treatment of the “sheep”. Leadership is about service, about shepherds who care for the sheep.[6] “Whoever wants to be first must be last of all and servant of all” (Mark9:35). Greenleaf believes “the great leader is seen as servant first.”[7] Leadership is about leaving your comfort zone and taking a risk to engage those around you.[8] For Greenleaf, serving does not mean one is a martyr or a slave, but one who consciously nurtures the mature growth of self, other people, institutions, and communities, the objective being to building a better, more caring society.[9] The servant-leader is committed to the growth of every individual within his or her institution.[10] It is the power to influence rather than the power to control.[11] Whilst I have assisted with ministry tasks, I do not have much experience in leadership. One of Rev Fu’s goals is for me to be able to lead a small group later on. I have to further develop skills to engage and express care for others, perhaps through pastoral visitations. For example, the skill of “attending”, which means relating to others with openness, attentiveness, and prayerfulness, bringing about the presence of the Holy Spirit.[12]

vi. Offering one’s body as a living sacrifice, being transformed by the renewing of the mind, using one’s gifts enthusiastically, never lacking in zeal, keeping one’s spiritual fervour, serving the Lord (Rom12:1-13)

Ultimately, self-sacrifice is the highest act of servanthood. “…unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds” (John12:24). Jesus himself sets the best example, by creating around him a community of the marginalised such as the tax collectors, the poor, and social outcasts, then giving his life as a ransom for many on the cross.[13] I am still a far way from Jesus. After all, only Christ himself can live the Christian life, and he does this in us and through us (John 15:1-8; cf. 2Corinthians 2:14).[14] The first sacrifices I made were career related, becoming a GP so I do not have to do shift-work and can attend and serve in church every Sunday. Then I obeyed God’s calling to work in a place that do not seem to be too attractive financially. I further sacrificed my time and finance to study MDiv. I am leaving my comfort zone to try out a wider range of tasks so growth is happening and more spiritual gifts can be discovered. There is a human paradox: the more a person reaches out beyond herself, the more she is enriched and deepened, and the more she grows in likeness to God.[15]

For example, expanding my relational capacity by trying to speak to different people, as God has commanded us to “make disciples of all nations” and “love your neighbours as yourselves”. However, the thought of getting close to the homeless and drug addicts is still quite uncomfortable for me. I am still far from Jesus, who loves every single person. I do not like public speaking but am trying out the task of MC for Sunday service, so God can use me on the pulpit one day. Ultimately, being a living sacrifice is to live our whole life in God’s presence. So I am trying to develop the “spirituality of the presence”[16], beginning with daily Scriptural readings, spiritual reflection and continuous prayer, especially in my clinical workplace.[17] Yancy believes it is important to offer God your heart from time to time, even in the midst of chores, so it becomes a habit.[18] The parable of the talents (Luke19:12-27) illustrate the eschatological danger of not using our time and talents wisely.[19] I need a close fellowship with the Holy Spirit, which directs me and provides me with the power to cooperate with God so I can do God’s work.[20] Hopefully if I am obedient enough, my capacity to do God’s work will be increased so one day I will be willing to go to unreached people.

viii. Setting forth the truth plainly, preaching the Lord Jesus Christ, persevering under trials, fixing one’s eyes on what is unseen and eternal (2Cor4:1-18)

The notion that “bigger is better” makes it tempting for us to distort the Word of God to benefit ourselves or suit our audience[21], so we see an expansion in the size of our ministry. There is a temptation to perceive the pastor as an enterprising entrepreneur who only needs to adopt the latest marketing advice from the business schools.[22] However, we can see that Ezekiel’s calling is not to success but to faithfulness. Every aspect of the call remains under the sovereign control of God, especially the results, and apparent effectiveness is no proof of calling.^[23] This challenges the notion that “bigger is better.” The primary goal of one’s ministry is to bring glory to God by preaching and modelling the message he has been given^[24], no matter the consequences.^[25]

It is getting increasingly difficult to set forth the truth plainly these days. For instance, the legalisation of same sex marriage is raging in Taiwan. When I was on an educational exchange in Taiwan last year, most of the younger doctors were highly supportive of same sex marriage, and criticise Christian values on their social media. Although some people inquisitive about Christianity told me they cannot accept that a loving God makes people go to hell, I cannot sugar-coat on the essentials of faith.[26] Furthermore, people can be preaching the truth, but be unbalanced in their selection of topics, eg. Focusing on success and grace. I will try keeping a balance in my future preaching. In reality, people get stuck at points in their lives even though they know God had called them, ie. not in a position of influence and have no ability to change their environment, the movie “Silence” is an extreme example. Luckily I am not persecuted for my faith! Spiritually, we have to constantly remind ourselves that we are called not to success but to follow Christ, and that everything in this world will pass, but there is also an everlasting home to return to.

ix. Living by faith not by sight, making it one’s goal to please the Lord in view of his return (2Cor5:1-10)

We live in a fallen world and the impact of sin infiltrates all places, including the church. There is no such thing as a perfect church. Rather than seek to find or build a “perfect” church, we go where God is calling us. Adams observes that “you must love the congregation as it actually is now, not… five years from now. You must get to know the people and love them each and all as they actually are, not as the people you want them to become... Only after you have lived together in love can you move forward together in hope.”[27] This is a challenge because I am new to the CABC-WR. I put this in my prayers and God seem to be opening the doors as I become more familiarised with the people. I think the greatest challenge is to love those who you do not get on with. There was an interpersonal conflict this year which I put in the hands of God, and God is opening the doors for reconciliation currently.

Christian spirituality is often described as a journey rather than a destination. Brueggemann suggests that life of faith is a journey with God characterised by three basic movements: being oriented, being disoriented, and being surprisingly reoriented.[28] Our journey and growth as disciples means we need to expand the overlap between belief, attitude and action so that they align.^[29] Colossians3:23 reminds us that it is God we work for, and our work is the gift he prepared for us[30] so that we can learn to be a disciple. “Work is about stewardship, productivity, fruitfulness, relationships, for the good of the world, and for the glory of God.”[31]

xii. Demonstrating the fruit of the Spirit – love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal5:22-23)

In addition to my patients being the cultivators for my fruits of the Spirit, my family and friends are also my teachers. In the small group, the parents of teenagers started discussing the challenges of raising children. Their children drive them “angry as a devil”. We have to remember that children are our inheritance from God, and also part of the process in shaping us to be more like Christ. We have to accept that our children can be quite different from us, and affirm them rather than discourage them. However, there are times where we have to put a stop to destructive behaviours, and we can only pray to God that our children can see the love behind this. The elders in our lives can be teachers of our patience too. I have been encountering elders with early dementia in our family, the work setting and the church setting. Sometimes when you have just answered their question, they ask the same question again. Other times they have dangerous habits eg. not locking the door properly at night, but gets angry when you try to tell them about safer methods. In those circumstances, we can only offer our presence and prayers and assist them physically, which requires patience, kindness, and gentleness.

We are human beings, not human doings. God is more concerned with who we become than what we accomplish.[32] As branches of the true vine, we do not create life, but we receive it through our connection with the vine. Good works are not attained by dependence on our own fleshly efforts; instead, they flow from the power of the Holy Spirit who indwells us (Galatians5:16-25).[33] Prayer is the central avenue God uses to transform us.[34] Paul wrote, “be imitators of me as I am of Christ.” 1Corinthians11-1. Paul’s use of the word imitators is important. Modelling, observing and copying is vital to discipleship because of the biblical view of the way disciples must learn.[35] In addition to imitating Christ, it is also important to find good mentors. We learn to do ministry by imitating those who do it well.[36]

Interestingly, as I reflect on my calling from last Friday until this week, on the 12July there was a bombardment of doctor+missions+holistic care related messages (which was what I have been thinking about for the last week): When I first opened my eyes a pastor from Melbourne posted about his “five star” Christian GP who did a three week short mission in Cambodia. Then I received an email from RACGP about the new government incentive for GPs to provide psychotherapies so as to provide more holistic care for patients. Then a pastor from Gold Coast posted something about searching for a GP to provide holistic care for a community. I have never encountered this many doctor+mission+holistic care messages in one day! This does not seem to be some random coincidence. So I don't know what doors will open up in the future, but it seems to be something along this direction.

Bibliography:

Adams, Joanna M. “What I Would Like to Tell My Colleagues in Ministry.” In Best Advice: Wisdom on Ministry from 30 Leading Pastors and Preachers, edited by William J. Carl, 1-6. Louisville: Westminster John Knox Press, 2009.

Agosto, Efrain. Servant leadership: Jesus & Paul. St. Louis: Chalice Press, 2005.

Barnes, Craig. “Three Temptations of the Pastor.” In Best Advice: Wisdom on Ministry from 30 Leading Pastors and Preachers, edited by William J. Carl, 14-20. Louisville: Westminster John Knox Press, 2009.

Block, Daniel I. The Book of Ezekiel Chapters 1-24. Grand Rapids: William B Eerdmans Publishing Company, 1997.

Boa, Kenneth. Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation, Grand Rapids: Zondervan, 2001

Buchanan, John. “Why Stay in the Church?” In Best Advice: Wisdom on Ministry from 30 Leading Pastors and Preachers, edited by William J. Carl, 14-20. Louisville: Westminster John Knox Press, 2009.

Calhoun, Adele Ahlberg. Spiritual Disciplines Handbook. Downer’s Grove: IVP Books, 2015.

Crossan, John Dominic. Jesus: A Revolutionary Biography. San Francisco: Harper San Francisco, 1994.

Dawson, Gerrit Scott. “The Christian Life as a Journey.” In Companions in Christ. Participant's Book: A Small-Group Experience in Spiritual Formation, edited by Willard, Dallas, and Don Simpson, 17-24. Nashville: Upper Room Books, 2001.

Duguid, Iain M. Ezekiel: The NIV Application Commentary. Grand Rapids: Zondervan, 1999.

Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth, London: Hodder & Stoughton, 1999.

Greenleaf, Robert K. Servant Leadership: A Journey into the Nature of Legitimate Power and Greatness. Mahwah: Paulist Press, 1991.

Greenleaf, Robert K. The Power of Servant Leadership. San Francisco: Berrett-Koehler Publishers, 1998.

Guinness, Os. The Call: Finding and Fulfilling the Central Purpose of Your Life, Nashville: Word, 1998.

Lore, John S. “Servant-Leadership in a Christian Organization: The Sisters of St. Joseph Health System.” In Insights on Leadership, edited by Larry C. Spears, 297-307. New York: John Wiley & Sons Inc., 1998.

Malphurs, Aubrey. A New Kind of Church. Grand Rapids: Baker Books, 2007.

Martin, Kara. Workship: How To Use Your Work To Worship God. Singapore: Graceworks Private Limited, 2017.

McCrindle, Mark. Faith and Belief in Australia: A national study on religion, spirituality and worldview trends. Australia: McCrindle Research Pty Ltd, 2017.

https://mccrindle.worldsecuresystems.com/blog/2017/05/Faith%20and%20Belief%20in%20Australia%20Report_McCrindle_2017.pdf

Osmer, Richard R. Practical Theology: An Introduction. Grand Rapids: William B. Eerdmans Publishing Company, 2008.

Sipe, James W., and Frick, Don M. Seven Pillars of Servant Leadership: Practicing the Wisdom of Leading by Serving. New York: Paulist Press, 2009.

“Transformational Discipleship Program Foundation Module 1”, Morling College, 2017.

Wang, Ying-fan Yvonne. Dr Yvonne Wang’s Blabberings. Last modified July 8, 2017. http://dryvonnewang.blogspot.com.au

Wright, Walter C. Relational Leadership: A Biblical Model for Influence and Service. Colorado Springs: Biblica, 2009.

Yancey, Philip. Reaching for the Invisible God: What Can We Expect to Find? Grand Rapids: Zondervan Publishing House, 2000.

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[1] Mark McCrindle, Faith and Belief in Australia: A national study on religion, spirituality and worldview trends (Australia: McCrindle Research Pty Ltd, 2017), 27.

[2] Kara Martin, Workship: How To Use Your Work To Worship God (Singapore: Graceworks Private Limited, 2017), xix.

[3] Martin, Workship, 69. Holy Working is virtuous, where you set high standards for yourself in the workplace, with a focus on personal moral transformation and training in godliness.

[4] McCrindle, Faith and Belief in Australia, 26.

[5] Efrain Agosto, Servant leadership: Jesus & Paul (St. Louis: Chalice Press, 2005), 96.

[6] Walter C. Wright, Relational Leadership: A Biblical Model for Influence and Service (Colorado Springs: Biblical, 2009), 38.

[7] Robert K. Greenleaf, Servant Leadership: A Journey into the Nature of Legitimate Power and Greatness(Mahwah: Paulist Press, 1991), 7.

[8] Wright, Relational Leadership, 41.

[9] James W. Sipe, and Don M. Frick, Seven Pillars of Servant Leadership: Practicing the Wisdom of Leading by Serving (New York: Paulist Press 2009), 38.

[10] Robert K Greenleaf, The Power of Servant Leadership, (San Francisco: Berrett-Koehler Publishers, 1998), 7.

[11] John S. Lore, “Servant-Leadership in a Christian Organization: The Sisters of St. Joseph Health System,” in Insights on Leadership, ed. Larry C. Spears (New York: John Wiley & Sons Inc., 1998), 307.

[12] Richard R.Osmer, Practical Theology: An Introduction(Grand Rapids: William B. Eerdmans Publishing Company, 2008), 34.

[13] John Dominic Crossan, Jesus: A Revolutionary Biography, (San Francisco: Harper San Francisco, 1994), 75-91.

[14] Kenneth Boa, Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation (Grand Rapids: Zondervan, 2001), 102-04.

[15] Philip Yancey, Reaching for the Invisible God: What Can We Expect to Find? (Grand Rapids: Zondervan Publishing House, 2000), 239.

[16] Osmer, Practical Theology, 34.

[17] Martin, Workship, 85-86.

[18] Yancey, Reaching for the Invisible God, 204-205.

[19] Agosto, Servant leadership, 84.

[20] Martin, Workship, 104.

[21] Martin, Workship, 78.

[22] Craig Barnes, “Three Temptations of the Pastor,” in Best Advice: Wisdom on Ministry from 30 Leading Pastors and Preachers, ed. William J. Carl. (Louisville: Westminster John Knox Press, 2009), 19.

[23] Daniel I.Block, The Book of Ezekiel Chapters 1-24(Grand Rapids: William B Eerdmans Publishing Company, 1997), 131.

[24] Iain M. Duguid, Ezekiel: The NIV Application Commentary (Grand Rapids: Zondervan, 1999), 74.

[25] Duguid, Ezekiel, 75.

[26] Aubry Malphurs, A New Kind of Church(Grand Rapids: Baker Books, 2007), 136. The inspiration of the Bible as the Word of God. The existence of only one true God as three coequal and coeternal persons (the Trinity). The deity and substitutionary atonement of Christ. The bodily resurrection of Christ. The physical return of Christ.

[27] Joanna M. Adams, “What I Would Like to Tell My Colleagues in Ministry,” in Best Advice: Wisdom on Ministry from 30 Leading Pastors and Preachers, ed. William J. Carl. (Louisville: Westminster John Knox Press, 2009), 4.

[28] Gerrit Scott Dawson, “The Christian Life as a Journey,” in Companions in Christ. Participant's Book: A Small-Group Experience in Spiritual Formation, ed. by Willard, Dallas, and Don Simpson (Nashville: Upper Room Books, 2001), 18.

[29] “Transformational Discipleship Program Foundation Module 1”, (Morling College, 2017), 7.

[30] Martin, Workship, 13.

[31] Martin, Workship, 23.

[32] Adele Ahlberg Calhoun, Spiritual Disciplines Handbook (Downer’s Grove: IVP Books, 2015), 21.

[33] Kenneth Boa, Conformed to His Image: Biblical and Practical Approaches to Spiritual Formation (Grand Rapids: Zondervan, 2001), 102-04. 

[34] Richard J. Foster, Celebration of Discipline: The Path to Spiritual Growth (London: Hodder & Stoughton, 1999), 42. 

[35] Os Guinness, The Call: Finding and Fulfilling the Central Purpose of Your Life (Nashville: Word, 1998), 85.

[36] John Buchanan, “Why Stay in the Church?” in Best Advice: Wisdom on Ministry from 30 Leading Pastors and Preachers, ed. William J. Carl. (Louisville: Westminster John Knox Press, 2009), 29.

Transformational discipleship: the relationship between spiritual formation, discipleship, prayer and reflection

Spiritual formation[1]: an ongoing process of transformation through the holistic work of God in a believer’s life and character toward the life and character of Jesus Christ – accomplished by the ministry of the Spirit.

Spiritual formation is a call to discipleship, a call to follow Jesus radically and so become his true brothers and sisters-sons and daughters of God.[2] Discipleship, however, calls for discipline. Whereas discipline without discipleship leads to rigid formalism, discipleship without discipline ends in sentimental romanticism. The discipline of prayer is the intentional, concentrated, and regular effort to create space for God.[3] A life without a quiet centre easily becomes delusional. When we cling to the results of our actions as our only way of self-identification, we become possessive, defensive, and dependent on false identities.[4] In solitary prayer Jesus comes to understand his identity and mission (Mark 1:32-39).[5] Theophan the Recluse said, “To pray is to descend with the mind into the heart, and there to stand before the face of the Lord, ever-present, all-seeing, within you.”[6]

The English word prayer comes from the Latin verb precari, which means “to entreat or beg.” This definition indicates that we always stand in need before God, even when petition is not our intent. In prayer we do not speak about God; we speak with God.[7] Rowlett believes that “Without a clear conception of what God is like, where God is to be found, and how God relates to the world, we are likely to be hesitant and limited in prayer.”[8] Our relationship with God is multifaceted. At times, it is like a parent-child relationship. Sometimes it has the character of a master-servant relationship; at others, it is like the relationship between friends. It may even resemble the intimacy between lovers.[9]

The ideal reflection of faith: where belief, action and attitude are fully aligned.

Our journey and growth as disciples: we need to expand the overlap between belief, attitude and action so that they align.[10]

Reflection has two central components - experience and reflective activity on the experience. For reflection to be successful, the person must be aware of his/her own feelings, because negative views about self can distort perceptions. The more you can reflect the more opportunity you have to assess your own worldview and address the barriers you identify as undermining your learning and growing.[11]

The above comes from the reading materials of the Transformational Discipleship (MCO100) subject at Morling.

22/3/2017:

Having spoken to Keith a week previously about subject selection for Baptist accreditation, I saw the subject Transformational Discipleship MCO100 on the handout he gave me. However, this subject is not compulsory for part-time students, so I ignored it. Then at supper time today, Gayle, the course coordinator for this subject, suddenly walked right up to the table where I was sitting and started chatting with us. So I asked her about this subject, and she mentioned that people applying for Baptist accreditation will need to do this subject for a minimum of 8 semesters! Sounds like just the right time to enrol into it, given that I will most likely complete my MDiv by 2019, and accreditation by 2021.

Bibliography:

Dawson, Gerrit Scott. “Prayer and the Character of God.” In Companions in Christ. Participant's Book: A Small-Group Experience in Spiritual Formation, edited by Willard, Dallas, and Don Simpson, 114-120. Nashville: Upper Room Books, 2001.

Nouwen, Henri J. M., Michael J. Christensen, and Rebecca Laird. Spiritual Formation: Following the Movements of the Spirit. London: SPCK, 2011.

Malphurs, Aubrey. A New Kind of Church. Grand Rapids: Baker Books, 2007.

Osmer, Richard R. Practical Theology: An Introduction. Grand Rapids: William B. Eerdmans Publishing Company, 2008.

“Transformational Discipleship Program Foundation Module 1”, Morling College, 2017.

J. Mallison and Scripture Union Australia, Mentoring to Develop Disciples and Leaders (Adelaide: Open Book, Scripture Union, 1998), 8, 59.

http://www.johnmallison.com/data/Mentoring%20to%20Develop%20Disciples%20&%20Leaders.pdf

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[1] Paul Pettit, Foundations of Spiritual Formation : A Community Approach to Becoming Like Christ (Grand Rapids, MI: Kregel Publications, 2008), 19,20.

[2] Henri J. M. Nouwen, Michael J. Christensen, and Rebecca Laird. Spiritual Formation: Following the Movements of the Spirit (London: SPCK, 2011), 17.

[3] Nouwen, Christensen, and Laird. Spiritual Formation, 18.

[4] Nouwen, Christensen, and Laird. Spiritual Formation, 19.

[5] Nouwen, Christensen, and Laird. Spiritual Formation, 20.

[6] Nouwen, Christensen, and Laird. Spiritual Formation, 22.

[7] Gerrit Scott Dawson, “Prayer and the Character of God,” in Companions in Christ. Participant's Book: A Small-Group Experience in Spiritual Formation, ed. by Willard, Dallas, and Don Simpson (Nashville: Upper Room Books, 2001), 113.

[8] Dawson, “Prayer and the Character of God,” 114.

[9] Dawson, “Prayer and the Character of God,” 119.

[10] “Transformational Discipleship Program Foundation Module 1”, (Morling College, 2017), 7.

[11] “Transformational Discipleship Program Foundation Module 1”, 12.

Reflection on Listening Skills (learnt from Pastoral Skills & Methods)

I am working as a full time GP. As I reflect back on my development of empathetic listening skills this semester, I felt doing the Pastoral Skills & Methods not only helped me work-wise, but also in my everyday interactions with family and friends. The other two units I took are Cross-Cultural Communications and Introduction to Christian Ethics. Although busy, these units worked in good synergy with each other: knowledge from one subject actually helps the other subject. I tried to be cautious about keeping a balance in life, as Stairs[1] notes that people are not going to feel heard by someone who is in a hurry. If we fail to suspend our own agenda, many opportunities for listening pass us by.[2]

Moodle videos:

Leadership Training

https://youtu.be/ESujTCel6lM

Everybody Loves Raymond

https://youtu.be/4VOubVB4CTU

Poor communication

https://youtu.be/W1RY_72O_LQ

The Moodle videos gave me important reminders. The video on leadership training reminded me that active listening is an empathetic way of reflecting back of the words and feelings the troubled person has expressed to see if I’ve understood correctly. Occupationally, I often reflect back the words and feelings of my patients to see if I’ve understood correctly, but probably not in a very empathetic way. I find it difficult to be empathetic when I am busy and behind schedule. The video “Everybody Loves Raymond” reminds me that sometimes judgmental comments can sometimes slip out of my tongue especially if I am stressed, which is obstructs communication. Another words, I am sometimes prone to falling into the trap of evaluative listening, where as I listen, I am judging what the other person is saying as good/bad, right/wrong, acceptable/unacceptable, likable/unlikable, relevant/irrelevant, etc. Therefore, I sometimes start challenging people prematurely. Egan^[3] notes that while what comes out of the counsellor’s mouth might well be sound advice, but counselees should first be understood, then, if necessary, challenged or helped to challenge themselves. I find the video on “Poor Communication” very exaggerated. I am glad that we had some communication skills training in medical school and I haven’t seen any doctors communicating to people as poorly as the one in the video. 

My first observation sheet was on the topic of personal frustration. The opening was very difficult because the interviewee didn’t seem interested in talking. However, I think it was a good simulation of a scenario where the counselee was brought in against his/her will. It was a slow start where he only answered in monosyllables or even silence in response to open ended questions! So I had to resort to a more targeted form of questioning quite similar to the history taking I do with patients during my job as a doctor in order to collect enough facts to help me detect the underlying issue. I was aware that sometimes it is easy to fall into the trap of fact-centred listening where one is so focused on collecting the facts that one misses the person. Egan^[4] believes the antidote to this is to listen to clients contextually, trying to focus on themes and key messages. I tried to focus on that, so the questions I asked and the reflective statements I made eventually led us closer to the issue, and the whole pace of the session got faster.

My second observation sheet was on the topic of a person who was getting stuck on the same matter. The evaluator probably thought I handled the session ok because most of the ticks were “pretty much there”. However, the “other person centred approach” and “sense of warmth and openness” were just “getting there”. The lecture that week was on confrontation and challenging, so I remembered trying to use the technique of challenging on the counselee, who was stuck on having a poor relationship with her mother. I think it can be difficult to challenge somebody and be warm and open at the same time. The counsellor needs to establish a good relationship with the counselee to build up enough trust, or else challenging will break the relationship. This level of relationship requires a number of sessions to build up. Pembroke[5] notes that in counselling, a personal quality and availability is more important than any skill or technique. We must have their trust, or they are not going to feel free to talk to us about intimate personal problems.[6] I believe empathetic listening is essential in building a trusting relationship. Empathetic listening centres on the kind of attending, observing, and listening needed to develop an understanding of clients and their worlds. The counsellor must put aside their own concerns to be fully with the counselee. Furthermore, Carl Rogers points out that these deeper understandings of the counselee remain sterile unless it is somehow communicated to them. Although the counselee can appreciate how intensely they are attended and listened to, they and their concerns still need to be understood.^[7]

My third observation sheet was on the topic of a close Christian married friend who is having an affair. The evaluator thought I gave appropriate responses and listened well. The interviewee thought that I was quick to give advice and he would have wanted to get listened to more. I thought I listened and understood the issue quite quickly. However, I didn’t communicate this understanding in a way that made the counselee felt he was understood. Furthermore, I think I fell into the trap of playing a doctor role instead of a counsellor role in being quick to give advice, as doctors usually start explaining “management/treatment options” to the patients towards the end of the 15 minute consultations! Clinebell^[8] believes counsellors should avoid falling into the trap of the need to prove one’s counselling competence by solving people’s problems quickly with wise advice. Instead of concentrating on solutions, caregivers should focus on understanding and being with people. I think this is something I should watch out for. Doctors are trained to recognise issues, eg. Recognising someone with depression. But to counsel or pastorally care for someone with depression is a different ability/skill: I may be able to recognise it and refer the person on, but I am not necessarily effective in counselling or motivating this person. This is something I can improve on.

Stairs[9] believes that we are listening for more than what is consciously expressed. Continual spiritual formation is critical. Listening for the soul means paying attention to the signs of God’s voice and graceful activity and inviting others to become more aware of God speaking through such signs.[10] A person can act as a vehicle for the Holy Spirit’s encouragement. The Scriptures describe the Holy Spirit as ‘another counsellor’[11]; the awesome power of God that brings lasting change which might never come otherwise.[12]

Interestingly, during my trip to Israel, a sister with a strong gift in intercession prayed for me using the following verse (even though she had no idea what subjects I am doing at Morling College):
The Sovereign Lord has given me a well-instructed tongue,
    to know the word that sustains the weary.
He wakens me morning by morning,
    wakens my ear to listen like one being instructed.
(Isaiah 50:4)
Guess this is an aspect God wants me to grow further in.

Bibliography:

Clinebell, Howard John and McKeever, Bridget Clare. Basic Types of Pastoral Care & Counseling: Resources for the Ministry of Healing and Growth. Updated and revised by Bridget Clare McKeever. Nashville: Abingdon Press, 2011.

Collins, Gary R. Christian Counseling. Nashville: Thomas Nelson, 2007.

Egan, Gerard. The Skilled Helper: A Problem-Management and Opportunity-Development Approach to Helping. Belmont: Brooks/Cole, Cengage Learning, 2014.

Geldard, Kathryn and Geldard, David. Counselling Skills in Everyday Life. Basingstoke: Palgrave Macmillan, 2003.

McGilvray, Jill. God's Love in Action: Pastoral Care for Everyone. Brunswick East, Vic.: Acorn Press, 2009.

Pembroke, Neil. The Art of Listening. Grand Rapids: William B. Eerdmans Publishing Company, 2002.

Stairs, Jean. Listening for the Soul: Pastoral Care and Spiritual Direction.

Minneapolis: Fortress Press, 2000.

Wang, Ying-fan Yvonne. Dr Yvonne Wang’s Blabberings. Last modified October28, 2015. http://dryvonnewang.blogspot.com.au.

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[1] Jean Stairs, Listening for the Soul: Pastoral Care and Spiritual Direction, (Minneapolis: Fortress Press, 2000), 20.

[2] Stairs, Listening for the Soul, 23.

[3] Gerard Egan. The Skilled Helper: A Problem-Management and Opportunity-Development Approach to Helping, (Belmont: Brooks/Cole, Cengage Learning, 2014), 101.

[4] Egan, The Skilled Helper, 102.

[5] Neil Pembroke, The Art of Listening, (Grand Rapids: William B. Eerdmans Publishing Company, 2002), 74.

[6] Kathryn Geldard and David Geldard. Counselling Skills in Everyday Life, (Basingstoke: Palgrave Macmillan, 2003), 29.

[7] Egan, The Skilled Helper, 82.

[8] Howard John Clinebell and Bridget Clare McKeever. Basic Types of Pastoral Care & Counseling: Resources for the Ministry of Healing and Growth, (Nashville: Abingdon Press, 2011), 74.

[9] Stairs, Listening for the Soul, 17.

[10] Stairs, Listening for the Soul, 29.

[11] Jill McGilvray, God's Love in Action: Pastoral Care for Everyone, (Brunswick East, Vic.: Acorn Press, 2009), 22.

[12] Gary R. Collins, Christian Counseling, (Nashville: Thomas Nelson, 2007), 10. A comment made by Collins based on his own experience: It does not take long for Christian counsellors to see what God can and does do, usually in his own ways in his own timing.