Rolheisers View of Four Essential Pillars for a Healthy Christian Spirituality - Coursework Example

Rolheiser’s view of four essential Pillars for a Healthy Christian Spirituality Today Christianity is dominated by pluralism that is bound to bring about confusion in the Christians’ way of life (Dantis, 2008). There is varying information both in print media and digital media on what ought to be done a person to be considered as one leading a spiritual life. The existence of spiritual pluralism forms the foundation of Rolheiser’s view on the four essential pillars for a healthy Christian spirituality (Downey, 1997). According to Rolheiser, the four pillars essential for a healthy Christian spirituality include private prayer and private morality; social justice; mellowness of heart and spirit; and community as a constitutive element of true worship. He argues that these elements are non-negotiable (Au, 1990). He further argues that these elements provide Christians with a spiritual life balance and as such, they must be present in the life of a Christian for him/her to be considered healthy both as a human being and as a Christian. According to Rolheiser, private prayer allows one to have personal relation with God. This relation is enhanced through keeping the commandments. It is argued that prayer that is not accompanied with adherence to commandments is an illusion. Thus, Rolheiser argues that private prayer and private morality is the anchor for spiritual life. Although upholding Ten Commandments is still the centrepiece of spirituality in most churches, Rolheiser argues that many Christians no longer do that for varied reasons. For instance, he points out that some believe that it is dangerous to have too much private relation with God through prayer and upholding the Ten Commandments (Au, 1990). Although Rolheiser agrees to some extend with liberal Christians that one can uphold commandments and fail to love, he argues that according Jesus’ teachings, one cannot love without upholding the commandments. He advocates for a balance between private spirituality and public spirituality (Rolheiser, 1999). By having private prayer and private morality, one is able to inspire and pass the faith to his/her children (Stewart, 1998). It also enables one to avoid the temptation of becoming bitter. Moreover, private prayer and morality enables one to avoid the feeling of emptiness or being abandoned by God. Social justice is another pillar for a healthy spiritual life. Rolheiser argues that throughout Jesus’ teachings, social justice is emphasized. He states that justice for the poor dominates all Christian scriptures. He further argues that justice for poor is not only advocated for by Christian scriptures, but also Jewish scriptures. The identification of Jesus with the poor and Jesus assertion that people will be judged in the way they treat the poor is a strong indication for the need for social justice in Christian spiritual life. Rolheiser argues that the need for social justice was the reason Jesus advocated for people to increase their association with the poor in parties and dinners (Au, 1990). The importance of social justice for the poor in Christian lives is seen in the way all Christian churches have emphasized the teachings on the subject since advent of Christianity (Rolheiser, 1999). Rolheiser argues that social justice is essential for spiritual life since Jesus says that a true relation between him and a person is established when the poor are taken care of and justice abounds. This is contrary to the beliefs among many people today who see social justice as a political issue and not a religious issue (Dantis, 2008). Mellowness of heart and spirit allows one to believe and do the right things. One cannot succeed in doing this when his/her actions are motivated by anger or guilt (Feiss, 1996). Rolheiser argues that a person with a grateful heart is the only one who can transform the world spiritually. Rolheiser refers to the parable of prodigal son to indicate how anger and bitterness (like in the older brother) can keep one away from his/her God (Au, 1990). He argues that having a warm heart is the driving force behind fasting. Thus, justification of anger and bitterness is like following the wrong God. Therefore, Rolheiser argues that mellowness of heart and spirit is a fundamental part of a healthy spiritual life. Rolheiser argues that true worship has the element of community (Stewart, 1998). He augments this assertion by stating that Jesus valued the relation among people as well as the relation between individuals and God. To love your neighbour and God are considered greatest commandment according to Jesus’ teachings. Thus, a person who claims that he/she loves God but is insensitive to his/her neighbour is considered a liar (Au, 1990). Thus, being involved with the community is considered a fundamental part of a healthy spiritual life. Being involved in faith community such as going to church is therefore not negotiable. Rolheiser argues that today people are uncomfortable with going to church as much as they want God. One is expected to be involved in both the grace and the muck of actual life for him/her to claim real conversion (Rolheiser, 1999). Rolheiser reiterates that all religions advocate for communitarian acts as a way of spirituality since it is believed that spirituality is all about searching the face of God communally. Critical evaluation of Rolheiser's view Unlike Rolheiser, Au argues that holistic Christian spirituality can be attained through unification of love of self, neighbour and God by addressing issues and difficulties that prevent one from attaining this unification (Au, 1990). One such issue concerns self-esteem and self-denial. In discussing this issue, Au argues that Christian creed is based on a person’s self-acceptance. He further points out that self-hatred may bar a person from loving others and rejecting God. Thus, he concludes that lack of self-esteem incapacitates a person from realizing Jesus’ commandment about love (Dantis, 2008). It is worthy noting that this argument incorporates the community and private morals as advocated for by Rolheiser. Au further argues that people who narcissistically attain self-love struggle to attain self-acceptance. From the view of Rolheiser on mellowness of heart and spirit, some issues about self-acceptance are covered when he talks about having a grateful heart (Rolheiser, 1999). Thus, there is a relation between Rolheiser’s views and Au first issue that need to be addressed to attain holistic spirituality. Another issue that Au points out that need to be addressed to attain spirituality is ministry and leisure. He acknowledges that ministry is fundamental part of religious life (Au, 1990). In discussing this issue, Au points out the need for collaboration to realize Christ’s call for the spread of the ministry. Au further states that when Jesus was ministering, he used to announce the forgiveness and acceptance of all by God, to form communities that embodied God’s love and to perform acts of service and justice. From this, Au covers Rolheiser’s aspects of private prayer and private morality; social justice; and community as a constitutive element of true worship. Au further argues that lack of leisure in ones life can lead to degenerative effects on one’s life and ministry. This argument is similar to discussion on mellowness of heart and spirit by Rolheiser. Another aspect discussed by Au that enhances spirituality is friendship and generosity. The discussion of this issue covers some elements like those expressed by Rolheiser in social justice and community as a constitutive element of true worship. Other issues that are discussed by Au include prayer and humour and community and solitude. It is apparent that Au’s discussion on the realization of holistic spirituality via unification of love of self, neighbour and God is similar to views provided by Rolheiser on four pillars for a healthy Christian life. Unlike Rolheiser and Au who talks about ways of attaining spirituality, Downey tries to elucidate problems with Christian spirituality (Au, 1990). Downey argues that spirituality today is concerned with the whole life of Christian life. One of the problems identified by Downey is that currently there is no single way to [pray or grow and develop spiritually. Given the fact that he talks about prayer, it is imperative that prayer is an essential part of spiritual life as alluded to by Rolheiser and Au (Au, 1990). Another problem that is pertinent in Christian spirituality according to Downey is the marginalization of women especially in the Catholic Church notwithstanding the fact that they are the majority (Feiss, 1996). He argues that cultivation of women spiritual life in church has emphasized patience, humble service, forbearance and other hidden life virtues. The church has on the other hand cultivated public virtues such as zeal, courage and fortitude in men (Dantis, 2008). The struggle of women to incorporate feminist and liberationist ideas in roman Catholic have been met with resistance (Downey, 1997). Both men and women in Roman Catholic feel that patriarch is biased and embraces male dominion. These issues are not expressed definitively by Rolheiser as being essential for spiritual life. However, Rolheiser‘s discussion on the need for social justice could fervently explain that when men and women are treated equally then that is part of social justice. Thus, we cannot authoritatively state that Rolheiser does not address issues of marginalization as being essential for healthy spiritual life. Another contemporary problem that was noted by Downey is the advent masculine spirituality movement, which argues that while redressing the wrongs inflicted in women, men spiritual experience should not be, denigrated (Rolheiser, 1999). This position still complements the views expressed on the need for social justice by Rolheiser since justice cannot be attained by denying another person justice. Another issue facing spirituality today according to Downey is the relational matrix. This concerns relationship with God and interpersonal relationship. This indicates that interpersonal relationship is as important as relationship with God as alluded to by Rolheiser when he discusses private prayer and private morality and community as a constitutive element of true worship as essential for a healthy Christian spirituality. Just like Rolheiser, Downey argues that justice is a requirement and not just a desire towards attainment of Christian spirituality. This argument provides support for social justice as an essential pillar for a healthy Christian spirituality. Downey also states that community is a strong context of spiritual growth and development. This argument supports Rolheiser’s views that community is a constitutive element of true worship. Downey also argues that it is widely recognized that there is need to connect prayer and action in order to realize spiritual being. This argument is similar to the views expressed by Rolheiser when discussing private prayer and private morality. According to Feiss, there exist a relationship and comradeship between humans and the natural world. He argues that human need to love their children and protect them from any harm. Using the natural history Feiss emphasize the need for love, care and justice among people living together. He also emphasise the need to be pure in heart wherever one is since God is omnipresent. He also points out the need for cooperating to ensure that tasks are accomplished easily and proceeds are shared among participants. Feiss uses the life led by Benedictine monastic to bring out these issues. On analysis of issues covered by Feiss, it is imperative that they fall under what Rolheiser discussed as being the four pillars for a healthy Christian spirituality. However, Feiss discussion differs from Rolheiser in the fact that Feiss feels that protection of nature is instrumental in the spiritual wellbeing of a Christian. Rolheiser’s discussion does not in any waypoint to the role of nature in the spiritual wellbeing of a person. Stewart’s discussion on understanding Benedict asserts that Benedict devoted his life to close the gap between words and deeds. He states that Benedict renounced his possession to please God. He narrates that Benedict was able to repair broken sieve belonging to his nanny through prayer. Stewart further asserts that often took a break from home and society (Stewart, 1998). From the narration, Benedict spent much time in the monastery with other monks. It is also asserted that Benedict’s path to community life from solitude was arduous (Rolheiser, 1999). Because of his intelligence, other monks conspired to poison him but he was saved by his prayer that shattered the glass containing poison. This made him to flee from his adversaries (Stewart, 1998). He later returned to community life and it is argued that the community that Benedict build lives on today. The discussion by steward points out the importance of prayer in spiritual life. It also indicates that solitude is to some extent important toward spiritual growth although in the end community life is important. Therefore, Stewart’s discussion supports Rolheiser’s view on the need for private prayer and private morals and community is a constitutive element of true worship. Stewart’s discussion of Benedict’s rule indicates that one ought to be aware of God’s presence. He states that the fear of the lord forms the basis of humility. Moreover, as he discusses Benedict’s rule he asserts that Benedict advocate for people to see Christ in their fellow men (Feiss, 1996). This indicates that one ought to love each other as he loves Christ. To some extend this assertion attempts to advice people to be mindful of others and hence be just to them. It is thus apparent that Stewart’s discussion supports Rolheiser’s view for the need for social justice (Stewart, 1998). It is apparent that Rolheiser’s four pillars essential for a healthy Christian spirituality are valid. This is because many authors on the issue of spirituality talks about the same issues covered by Rolheiser, even though they use different terms. Thus, private prayer and private morality; social justice; mellowness of heart and spirit; and community as a constitutive element of true worship are essential components of a health Christian spirituality and should be upheld by any person with the intention to grow and develop spiritually (Stewart, 1998). Implications for religious education in Catholic schools Traditionally, religious education in catholic schools has been oriented towards faith education. This orientation is still strong although the style and approach of education has drastically changed since 1960s. Australian primary catholic schools use textbooks, singing, drama, prayer experiences, story telling and audiovisual materials to teach religious education. The education employ child centred approach. Teamwork is usually embraced in teaching religious education in Australian primary schools (Au, 1990). The education prepares the pupils for Eucharist, reconciliation and confirmation. Parents are also involved in religious education in Australian catholic primary schools (Rolheiser, 1999). They mainly participate in the preparation for sacraments. They also occasionally follow the preparation of children for sacraments in schools when invited (Downey, 1997). Teachers also visit groups of parents in the homes to conduct prayers, which often incorporate masses (Feiss, 1996). Family group, school group and parish group are emphasized during preparation of children for Eucharist. Class liturgy preparations also involve children. Children are involved through practicing hymns, reading, prayer writing and para-liturgical prayer services (Stewart, 1998). Close relationship between the parish community and catholic primary school is usually encouraged. However, such relationship is rarely seen secondary schools. Current religious education emphasise scripture teachings rather than catechism that dominated religious education in 1960s. Children and school staff are drawn into activities that express community or unity. Like primary schools, religious education programs in secondary schools also indicate that they use life centred approach, involve students in liturgy, and activity methods textbooks are also used in religion programs in lower secondary (Feiss, 1996). However, the use of textbook reduces as students advance to higher secondary years (Stewart, 1998). Religious education receives three to four periods per week. Catholic secondary schools also include Eucharistic and reconciliation celebrations in religious education. Some catholic schools integrate religious education in their curriculum (Feiss, 1996). Other schools implement personal development programs in the religious education. This covers areas such as basic sex education, marriage, personality development, family life, relationships and problem areas such as homosexuality and premarital sex (Downey, 1997). Secondary schools also have religious retreats and caps as part of religious education. Social justice is also incorporated in school curriculum as part of religious education (Rolheiser, 1999). The views expressed by Rolheiser are significant implies that religious education need to change and emphasise the four pillars essential for a healthy Christian spirituality. The religious education need to impart in students knowledge about the importance of private prayer and private morality. This need to emphasize the fact that prayers coupled with actions that reflect Christian way of life enhances Christian spiritual growth and development. Although there are some aspects of knowledge about prayers, the education still lacks in emphasizing its importance in spiritual life. The integration of social justice in the religious education in some schools is commendable and should be encouraged in all catholic schools and its importance in spiritual growth and development need to be emphasized. The need for self-love and being grateful should also be encouraged in religious education to ensure that they grow and develop a heart and spirit with mellowness. The students should be educated on the effect of actions that are directed with guilt or anger. Currently the role of community in Christian life is emphasized in religious education in catholic schools at all levels. However, it is unclear whether its importance for spiritual development is taught to students. Thus, participation in community activities needs to be coupled with teachings on its relevancy to community development. References Au, W. (1990). By Way of the Heart: Toward a Holistic Christian Spirituality. New York: Paulist Press Dantis, T. (2008). Journeying with God: Spirituality and Participation in Faith related Activities among Catholic Youth in Whangarei. Social Policy and Social Work Programme, School of Health and Social Sciences at Massey University. Downey, M. (1997). Understanding Christian Spirituality. New Jersey: Paulist Press Feiss, H. (1996). Watch the Crowns: Environmental Responsibility and the Benedictine Tradition. Washington, DC: United States Catholic Conference Rolheiser, R. (1999). The Holy Longing: The Search for A Christian Spirituality. New York: Doubleday Religion Stewart, C. (1998).Prayer and Community: The Benedictine Tradition. New York: Orbis Books Read More

The identification of Jesus with the poor and Jesus assertion that people will be judged in the way they treat the poor is a strong indication for the need for social justice in Christian spiritual life. Rolheiser argues that the need for social justice was the reason Jesus advocated for people to increase their association with the poor in parties and dinners (Au, 1990). The importance of social justice for the poor in Christian lives is seen in the way all Christian churches have emphasized the teachings on the subject since advent of Christianity (Rolheiser, 1999).

Rolheiser argues that social justice is essential for spiritual life since Jesus says that a true relation between him and a person is established when the poor are taken care of and justice abounds. This is contrary to the beliefs among many people today who see social justice as a political issue and not a religious issue (Dantis, 2008). Mellowness of heart and spirit allows one to believe and do the right things. One cannot succeed in doing this when his/her actions are motivated by anger or guilt (Feiss, 1996).

Rolheiser argues that a person with a grateful heart is the only one who can transform the world spiritually. Rolheiser refers to the parable of prodigal son to indicate how anger and bitterness (like in the older brother) can keep one away from his/her God (Au, 1990). He argues that having a warm heart is the driving force behind fasting. Thus, justification of anger and bitterness is like following the wrong God. Therefore, Rolheiser argues that mellowness of heart and spirit is a fundamental part of a healthy spiritual life.

Rolheiser argues that true worship has the element of community (Stewart, 1998). He augments this assertion by stating that Jesus valued the relation among people as well as the relation between individuals and God. To love your neighbour and God are considered greatest commandment according to Jesus’ teachings. Thus, a person who claims that he/she loves God but is insensitive to his/her neighbour is considered a liar (Au, 1990). Thus, being involved with the community is considered a fundamental part of a healthy spiritual life.

Being involved in faith community such as going to church is therefore not negotiable. Rolheiser argues that today people are uncomfortable with going to church as much as they want God. One is expected to be involved in both the grace and the muck of actual life for him/her to claim real conversion (Rolheiser, 1999). Rolheiser reiterates that all religions advocate for communitarian acts as a way of spirituality since it is believed that spirituality is all about searching the face of God communally.

Critical evaluation of Rolheiser's view Unlike Rolheiser, Au argues that holistic Christian spirituality can be attained through unification of love of self, neighbour and God by addressing issues and difficulties that prevent one from attaining this unification (Au, 1990). One such issue concerns self-esteem and self-denial. In discussing this issue, Au argues that Christian creed is based on a person’s self-acceptance. He further points out that self-hatred may bar a person from loving others and rejecting God.

Thus, he concludes that lack of self-esteem incapacitates a person from realizing Jesus’ commandment about love (Dantis, 2008). It is worthy noting that this argument incorporates the community and private morals as advocated for by Rolheiser. Au further argues that people who narcissistically attain self-love struggle to attain self-acceptance. From the view of Rolheiser on mellowness of heart and spirit, some issues about self-acceptance are covered when he talks about having a grateful heart (Rolheiser, 1999).

Thus, there is a relation between Rolheiser’s views and Au first issue that need to be addressed to attain holistic spirituality. Another issue that Au points out that need to be addressed to attain spirituality is ministry and leisure. He acknowledges that ministry is fundamental part of religious life (Au, 1990).

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