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Spiritual Life: The Foundation for Preaching and Teaching
John Westerhoff offers this resource to help preachers and teachers revitalize their lives and ministries. Noting that the health of our spiritual life is based on our image of God, he asks readers to open their imaginations to new ways of knowing. Recognizing that the spiritual life can be fostered in many ways, he helps readers recognize which types of spiritual formation are most compatible with particular personality types.
96 pages, Paperback
First published January 1, 1994
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February 4, 2011
Bibliographical Entry
Westerhoff, John H. Spiritual Life: The Foundation for Preaching and Teaching. Louisville, KY: Westminster John Knox Press, 1994.
Author Information
On the Talbot School of Theology website, Paul Bramer notes writes that John Westerhoff attended Ursinis college, an evangelical reformed college and earned a bachelors degree in psychology. During his time in undergraduate school Westerhoff became known for his spiritual and religious passion but was simultaneously going through a period of skepticism privately. Westerhoff went on to attend and graduate from Harvard Divinity School, which he himself credits as “the most significant and transforming” years of his academic training (Westerhoff, 2000, 123). Westerhoff began his ministerial career as a minister of youth at First Congregational Church in Needham, MA; a United Church of Christ affiliated church.
Westerhoff spent much of his time in education, preaching and serving on staff in churches, but also spending much time teaching and writing on education. For eight years Westerhoff worked on an education magazine that he created and edited, Colloquy. His work on the magazine led to leading discussions on education in multiple seminaries around the country. During the 1970's the magazine began to lose subscribers and meanwhile Westerhoff began to explore liberation, medieval, and Roman Catholic theology. His explorations led him to an Ed.D from Columbia University Teacher's College. After an automobile accident that nearly took his life, Westerhoff assumed a position on faculty at Duke Divinity school where he served for 20 years. Westehoff left the UCC for the Episcopal church in 1978, and has remained there ever since. He is once divorced and once remarried (Talbot School of Theology).
Content Summary
This text purposes to challenge the preacher and teacher to embrace and live the Gospel in such an all-encompassing manner that when he sets to the work of teaching or preaching; he is full of the gospel that he speaks. In Exploring the Spiritual Life, Westerhoff begins by challenging the reader to focus on God as a personal and knowable God; not as an abstract theological idea. He suggests that spiritual growth is the result of the development of this relationship and that quantifiable fruits can be seen from such a growth (1-13). Westerhoff takes his concept of the knowable God, and a relationship with Him and applies it into the practical area of preaching and teaching in his next chapter. The idea is that the preacher must live, experience, and become intimate with the scriptures and the God who spoke them, not just study them academically (15-28).
In The Spirituality of Preachers and Teachers, Westerhoff challenges readers in three areas that although deeply personal in the spiritual life of the preacher or teacher, directly impact the community and those he preaches or teaches to. The image of Christ, the embracing of suffering, and the personal examination of the conscience (29-39). Westerhoff explores his understanding of the relationship between student and teacher, or disciple and preacher; suggesting that the preacher should see his life as an ethically responsible teacher who is more than just one who presents information, but whose life is a resource to the student (41-52). With eloquence and clarity, Westerhoff details four different models of spirituality, prayer and devotion; intent on demonstrating each as a plausible spirituality, yet demonstrating the uniqueness and individuality of those who practice each model (53-64). Westerhoff concludes with a plea to develop the spiritual life as one would develop their athletic or physical abilities; through trial and error, practicing different methods, and embracing it as a journey (65-78).
Evaluation
Westerhoff presupposes that God has a feminine nature, and should therefore be imagined in the spiritual life in that way. This argument for the femininity of God is not convincing or well supported. Westerhoff appeals primarily to extra-biblical writings (of which he cites none), and then offers one text from the Gospel, which is a stretch in this context to suggest that his supporting text has in mind directly a female characteristic of God (5). Westerhoff reaches some worthwhile conclusions regarding the unfortunate way that Christians often see God in the wake of the enlightenment, calling for a shift from the abstract and mysterious to the personal and knowable God, although he again makes unnecessary and reaching statements that seek to re-define the Trinity by removal of the first person as Father and replace Him with parent (21).
Westerhoff's presuppositions about God and reference to extra-biblical writers, even non-Christian writers as basis for his arguments (such as Aristotle on friendships), shows a more liberal approach that does not scripture as the authority for Christian life and context; but includes even secular philosophy (5). This approach likely stems from a deeper presupposition that scripture itself is not complete in the revelation of God. In his discussion of intuitive thinking and knowing, Westerhoff begins to express a contemplative way of knowing that expects some kind of unique, special, and new understanding of God (26). Contemplation would have been a much better inclusion if Westerhoff made this contemplation dependent upon the Holy Spirit, and suggest that this understanding gleaned is not extra-biblical, or somehow outside of God; but rather a clarification or identification of the truth of God by the Sprit.
Westerhoff's approach to the Spirit offers some excellent critical thoughts on the fruit of the Spirit as a test of spiritual growth. Specifically he notes that the fruit is one (Gal 5:22-23), and that if the Christian is unbalanced with only “one dimension of the fruit without the others,” that fruit then becomes a distortion (9). While upholding a contemplative view that suggests a lesser view of the doctrine of the word of God, Westerhoff still clearly holds scripture highly, and makes an excellent point regarding how Christians approach scripture; noting that “we turn the Holy Scripture into an object for our investigation, rather than a subject intended to engage us.” In this, Westerhoff concludes rightly and challenges the reader, “we need to learn again to pray the scriptures” (24).
Westerhoff offers an excellent discussion of four requirements for living the spiritual life by Greene. “A willingness to embrace suffering, our own and the world's; a life marked by moments of silence and solitude; a willingness to pay attention to the deep restlessness in our spirits; and life within community of faith that sees the image of God, the image of Christ, in us” (30). These are well stated and worthwhile for the reflection of every teacher. Finally, perhaps one of the more unique coverings in Westerhoff's text is the careful expression of the four different models of spirituality. The way that Westerhoff presents each, offering examples of well respected theologians and clergy; offers the reader a brief journey into the prayer lives of each. This was both refreshing and encouraging, and an enticement to engage into a deeper study into the prayer and devotional lives of some of those he mentioned.
This book would be an excellent read for those in ministry or Christian education, well grounded in orthodox biblical understanding and theology. Because Westerhoff employs little scripture, nor grounds many of his arguments with it; this text would not be edifying to the less biblically literate minster. On the other-hand, to the minister who may be weak in spiritual discipline, even if a well educated student of theology and scripture; the text certainly is worthy of a read for a challenge to a deeper spiritual personal and preaching life.
Bibliography
Bramer, Paul. John H. Westerhoff III. Talbot School of Theology. http://www2.talbot.edu/ce20/educators... (accessed January 28, 2011).
Westerhoff, John H.. Spiritual life: the foundation for preaching and teaching. Louisville, Ky.: Westminster/John Knox Press, 1994.
Westerhoff, John H. Spiritual Life: The Foundation for Preaching and Teaching. Louisville, KY: Westminster John Knox Press, 1994.
Author Information
On the Talbot School of Theology website, Paul Bramer notes writes that John Westerhoff attended Ursinis college, an evangelical reformed college and earned a bachelors degree in psychology. During his time in undergraduate school Westerhoff became known for his spiritual and religious passion but was simultaneously going through a period of skepticism privately. Westerhoff went on to attend and graduate from Harvard Divinity School, which he himself credits as “the most significant and transforming” years of his academic training (Westerhoff, 2000, 123). Westerhoff began his ministerial career as a minister of youth at First Congregational Church in Needham, MA; a United Church of Christ affiliated church.
Westerhoff spent much of his time in education, preaching and serving on staff in churches, but also spending much time teaching and writing on education. For eight years Westerhoff worked on an education magazine that he created and edited, Colloquy. His work on the magazine led to leading discussions on education in multiple seminaries around the country. During the 1970's the magazine began to lose subscribers and meanwhile Westerhoff began to explore liberation, medieval, and Roman Catholic theology. His explorations led him to an Ed.D from Columbia University Teacher's College. After an automobile accident that nearly took his life, Westerhoff assumed a position on faculty at Duke Divinity school where he served for 20 years. Westehoff left the UCC for the Episcopal church in 1978, and has remained there ever since. He is once divorced and once remarried (Talbot School of Theology).
Content Summary
This text purposes to challenge the preacher and teacher to embrace and live the Gospel in such an all-encompassing manner that when he sets to the work of teaching or preaching; he is full of the gospel that he speaks. In Exploring the Spiritual Life, Westerhoff begins by challenging the reader to focus on God as a personal and knowable God; not as an abstract theological idea. He suggests that spiritual growth is the result of the development of this relationship and that quantifiable fruits can be seen from such a growth (1-13). Westerhoff takes his concept of the knowable God, and a relationship with Him and applies it into the practical area of preaching and teaching in his next chapter. The idea is that the preacher must live, experience, and become intimate with the scriptures and the God who spoke them, not just study them academically (15-28).
In The Spirituality of Preachers and Teachers, Westerhoff challenges readers in three areas that although deeply personal in the spiritual life of the preacher or teacher, directly impact the community and those he preaches or teaches to. The image of Christ, the embracing of suffering, and the personal examination of the conscience (29-39). Westerhoff explores his understanding of the relationship between student and teacher, or disciple and preacher; suggesting that the preacher should see his life as an ethically responsible teacher who is more than just one who presents information, but whose life is a resource to the student (41-52). With eloquence and clarity, Westerhoff details four different models of spirituality, prayer and devotion; intent on demonstrating each as a plausible spirituality, yet demonstrating the uniqueness and individuality of those who practice each model (53-64). Westerhoff concludes with a plea to develop the spiritual life as one would develop their athletic or physical abilities; through trial and error, practicing different methods, and embracing it as a journey (65-78).
Evaluation
Westerhoff presupposes that God has a feminine nature, and should therefore be imagined in the spiritual life in that way. This argument for the femininity of God is not convincing or well supported. Westerhoff appeals primarily to extra-biblical writings (of which he cites none), and then offers one text from the Gospel, which is a stretch in this context to suggest that his supporting text has in mind directly a female characteristic of God (5). Westerhoff reaches some worthwhile conclusions regarding the unfortunate way that Christians often see God in the wake of the enlightenment, calling for a shift from the abstract and mysterious to the personal and knowable God, although he again makes unnecessary and reaching statements that seek to re-define the Trinity by removal of the first person as Father and replace Him with parent (21).
Westerhoff's presuppositions about God and reference to extra-biblical writers, even non-Christian writers as basis for his arguments (such as Aristotle on friendships), shows a more liberal approach that does not scripture as the authority for Christian life and context; but includes even secular philosophy (5). This approach likely stems from a deeper presupposition that scripture itself is not complete in the revelation of God. In his discussion of intuitive thinking and knowing, Westerhoff begins to express a contemplative way of knowing that expects some kind of unique, special, and new understanding of God (26). Contemplation would have been a much better inclusion if Westerhoff made this contemplation dependent upon the Holy Spirit, and suggest that this understanding gleaned is not extra-biblical, or somehow outside of God; but rather a clarification or identification of the truth of God by the Sprit.
Westerhoff's approach to the Spirit offers some excellent critical thoughts on the fruit of the Spirit as a test of spiritual growth. Specifically he notes that the fruit is one (Gal 5:22-23), and that if the Christian is unbalanced with only “one dimension of the fruit without the others,” that fruit then becomes a distortion (9). While upholding a contemplative view that suggests a lesser view of the doctrine of the word of God, Westerhoff still clearly holds scripture highly, and makes an excellent point regarding how Christians approach scripture; noting that “we turn the Holy Scripture into an object for our investigation, rather than a subject intended to engage us.” In this, Westerhoff concludes rightly and challenges the reader, “we need to learn again to pray the scriptures” (24).
Westerhoff offers an excellent discussion of four requirements for living the spiritual life by Greene. “A willingness to embrace suffering, our own and the world's; a life marked by moments of silence and solitude; a willingness to pay attention to the deep restlessness in our spirits; and life within community of faith that sees the image of God, the image of Christ, in us” (30). These are well stated and worthwhile for the reflection of every teacher. Finally, perhaps one of the more unique coverings in Westerhoff's text is the careful expression of the four different models of spirituality. The way that Westerhoff presents each, offering examples of well respected theologians and clergy; offers the reader a brief journey into the prayer lives of each. This was both refreshing and encouraging, and an enticement to engage into a deeper study into the prayer and devotional lives of some of those he mentioned.
This book would be an excellent read for those in ministry or Christian education, well grounded in orthodox biblical understanding and theology. Because Westerhoff employs little scripture, nor grounds many of his arguments with it; this text would not be edifying to the less biblically literate minster. On the other-hand, to the minister who may be weak in spiritual discipline, even if a well educated student of theology and scripture; the text certainly is worthy of a read for a challenge to a deeper spiritual personal and preaching life.
Bibliography
Bramer, Paul. John H. Westerhoff III. Talbot School of Theology. http://www2.talbot.edu/ce20/educators... (accessed January 28, 2011).
Westerhoff, John H.. Spiritual life: the foundation for preaching and teaching. Louisville, Ky.: Westminster/John Knox Press, 1994.
This entire review has been hidden because of spoilers.
July 28, 2011
If you are spiritually empty, or stagnant, this book will make you re-examine how you approach God, and how you are approached. Readers who are not used to the Anglican/Catholic approaches, or who have never developed a discipline of prayer will likely find some of it as "foolishness." However, there is more than one way to pray, and sometimes prayer is more about listening than it is talking, and this little book will remind one of that truth.
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