Monday, September 15, 2025

SPIRITUAL DIRECTION FOR THE CHRISTIAN LIFE FROM JOHN CALVIN

 Chapter 2: Self-Denial

Connecting Questions

If you were to practice the discipline of fasting, what kinds of foods would be most difficult for you to give up? During Lent, many Christians abstain from selected foods or practices; what might be their choices?

A Reading Adapted from The Institutes of the Christian Religion, Third Book, Chapter 7, “A Summary of the Christian Life. Of Self-Denial.”

When we examine what Scripture teaches about living as followers of Christ, we discover that one principle stands above all others as the foundation of genuine discipleship: self-denial. Jesus made this absolutely clear when He told His disciples, "If anyone wants to come after me, let him deny himself and take up his cross and follow me" (Matthew 16:24). This is not merely one option among many for Christian living, it is the essential starting point that determines whether we will truly follow Christ or remain trapped in the deception of serving ourselves while claiming to serve God.

The apostle Paul captures this principle perfectly when he writes that we should "present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Romans 12:1). From this foundation, Paul draws the logical conclusion: "Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect" (Romans 12:2). The great point here is that we are consecrated and dedicated to God. Therefore, we should not think, speak, plan, or act without considering His glory in everything we do.

"We Are Not Our Own" - The Fundamental Truth

The most revolutionary truth we must grasp as Christians is this: we are not our own. This simple statement completely overturns the way most people approach life. If we truly understand that we belong to God rather than to ourselves, it becomes clear both what errors we must avoid and toward what goal we should direct all our actions.

Since we are not our own, our personal reasoning and desires should not rule our decisions and plans. Since we are not our own, we should not make it our goal to pursue whatever appeals to our natural inclinations. Since we are not our own, we should forget ourselves and our personal interests as much as possible. On the positive side, since we are God's people, we should live and die for Him (Romans 14:8). Since we belong to God, we should let His wisdom and will guide all our actions. Since we are God's possession, every aspect of our lives should be directed toward Him as our only legitimate purpose.

Consider how radically this principle challenges our contemporary culture. We live in a society that constantly tells us to "follow our hearts," "be true to ourselves," and "live our best life now." Social media encourages us to promote ourselves, build our personal brands, and pursue our individual dreams. The entire advertising industry exists to convince us that we deserve whatever we want and that happiness comes from getting it. Against this cultural tide, Scripture declares that the path to true freedom and joy comes through recognizing that we do not belong to ourselves.

How transformative it is when someone truly learns that they are not their own and removes the government of their life from their own reasoning to give it to God! The most certain path to destruction for any person is to obey themselves, while the only safe harbor is to have no other will and no other wisdom than to follow the Lord wherever He leads. This should be our first step: to abandon ourselves completely and devote all our mental and emotional energy to serving God.

By "serving God," we mean not only external obedience to God's commands but the deeper transformation where our minds, stripped of their natural selfish desires, willingly respond to the Holy Spirit's guidance. This transformation, which Paul calls "the renewal of your mind" (Romans 12:2, Ephesians 4:23), represents the entrance into real spiritual life. Remarkably, this foundational principle was completely unknown to all the great philosophers of history.

The Contrast with Human Philosophy

The difference between Christian self-denial and human approaches to self-control reveals the inadequacy of purely human wisdom. Great thinkers throughout history have taught that reason alone should govern human life. They believe that rational thinking, properly applied, can guide us to live virtuously and find fulfillment. In their system, reason sits on the throne of human experience, making all the important decisions about how we should live.

However, Christian teaching calls for something far more radical. True Christianity demands that human reason step down from its throne and yield complete submission to the Holy Spirit. The goal is not simply better self-management but a fundamental change, where the person no longer lives for themselves but allows Christ to live and reign in them (Galatians 2:20).

Think about how this plays out in practical situations. When facing a difficult decision about our career, for example, human wisdom tells us to carefully analyze our options, consider our personal strengths and interests, and choose whatever will bring us the most satisfaction and success. Christian wisdom, by contrast, asks different questions: How can this decision bring glory to God? How can we serve others through our work? What choice demonstrates trust in God's provision rather than anxiety about our security?

The difference is not that Christians ignore practical considerations, but that we subordinate all practical concerns to our primary allegiance to God. We seek His will first, trusting that He will guide us toward decisions that ultimately serve our best interests, even when they seem costly in the short term.

Self-Denial as the Cure for Pride and Self-Centeredness

From this foundational principle flows another crucial insight: we are not to seek our own interests but the Lord's will, and we should act with the intention of promoting His glory. We make great progress when we almost forget ourselves, certainly setting aside our own reasoning, and faithfully commit ourselves to obeying God and His commands.

When Scripture instructs us to set aside private concern for ourselves, it does more than simply remove our excessive longing for wealth, power, or human approval. It actually pulls out by the roots our ambition and thirst for worldly recognition, along with other more subtle spiritual diseases. Christians should be trained and oriented to remember that throughout their entire lives, they are dealing with God. For this reason, just as they will bring everything to God's evaluation and judgment, they should direct their whole minds toward Him.

Anyone who learns to look to God in everything they do will simultaneously be turned away from all empty thoughts. This is the self-denial that Christ so strongly emphasizes to His disciples from the very beginning of their relationship with Him. Once this principle takes hold of the mind, it leaves no room for pride, showing off, and arrogance. Neither does it leave space for greed, lust, luxury, or other vices that grow from self-love.

In our current cultural context, this teaching directly confronts some of our most cherished assumptions about success and happiness. We are taught to believe in ourselves, to build our self-esteem, and to pursue our personal fulfillment as the highest good. The idea that we should deny ourselves sounds not only unappealing but psychologically unhealthy to many modern ears.

However, Scripture reveals that the opposite is true. When we try to build our lives around ourselves, we become enslaved to our appetites, insecurities, and constantly changing emotions. We become trapped in an exhausting cycle of trying to prove our worth and defend our image. True freedom comes when we find our identity and security in our relationship with God rather than in our performance, possessions, or other people's opinions.

Practical Steps Toward Implementing Self-Denial

Understanding self-denial intellectually is one thing; actually practicing it is quite another. Scripture provides practical guidance for how we can implement this principle in our daily lives. Paul gives us a helpful framework in his letter to Titus: "For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age" (Titus 2:11-12).

Paul identifies two major obstacles that stand in our way: ungodliness and worldly desires. Under ungodliness, he includes not merely obvious sins but everything that conflicts with genuine reverence for God. Worldly desires encompass all the appetites and longings that pull us away from spiritual priorities. Paul then organizes all our actions into three categories: self-control, uprightness, and godliness.

Self-control includes not only sexual purity and moderation in eating and drinking, but also the proper use of material possessions and patient endurance when we lack things we want. Uprightness covers all the duties of fairness in our relationships with others, giving everyone what they deserve. Godliness separates us from the corrupting influences of the world and connects us with God in true holiness.

When these three areas are properly connected, they form complete spiritual maturity. However, nothing is more difficult than saying goodbye to our fleshly desires, controlling and even rejecting our natural impulses, devoting ourselves to God and others, and living like angels in the middle of a corrupt world.

Paul helps us by pointing to our future hope of eternal life, urging us to persevere because Christ, who appeared once as our Redeemer, will appear again to complete the salvation He has accomplished for us. This perspective helps us see through all the attractive distractions that would otherwise prevent us from pursuing heavenly glory. Paul reminds us that we are pilgrims in this world, traveling toward our true home in heaven.

Consider how this applies to contemporary challenges. When we are tempted to compromise our integrity for career advancement, self-denial asks whether we are seeking God's approval or human recognition. When we feel pressure to accumulate possessions to keep up with others, self-denial questions whether we are trusting in material security or in God's provision. When relationships become difficult, self-denial helps us focus on serving others rather than protecting our own comfort.

The practice of self-denial also requires us to regularly examine our motivations. Are we making decisions based on what will make us look good, feel comfortable, or get ahead? Or are we choosing what will honor God, serve others, and demonstrate faith in His promises? This kind of honest self-examination can be uncomfortable, but it is essential for spiritual growth.

Self-denial does not mean we never enjoy good things or that we should pursue misery for its own sake. Rather, it means we hold all good things loosely, enjoying them as gifts from God while being willing to give them up if He calls us to do so. It means we find our deepest satisfaction in our relationship with God rather than in temporary pleasures or achievements.

When we practice self-denial consistently, we discover something surprising: instead of making us miserable, it actually sets us free to experience the joy and peace that come from aligning our lives with God's purposes. We stop being driven by the exhausting need to prove ourselves and instead rest in the security of being loved and accepted by our heavenly Father.

Conclusion

Self-denial stands as the essential foundation of all Christian discipleship because it addresses the root problem of human sin: our tendency to make ourselves the center of our universe instead of God. When we truly grasp that we are not our own but belong to God, everything else about Christian living begins to make sense. This principle challenges our culture's emphasis on self-fulfillment but offers something far better: the freedom and joy that come from living for our Creator's glory rather than our own satisfaction.

Personal Reflection on the Above Text

What insights or questions about Christian living do you have as a result of this reading?

Related Scripture

Romans 12:1-2 - Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

Galatians 2:20 - I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 

1 Corinthians 13:4-7 - Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.

Personal Reflection on the Above Scripture

What are a few of the main teachings from this Bible passage?

Discussion Questions

How does our culture's emphasis on "being true to yourself" conflict with the biblical principle of self-denial, and how can we navigate this tension in practical situations?

What are some specific areas in your life where you struggle most with the principle that "we are not our own"? How might applying this truth change your approach to these areas?

The chapter points out that self-denial is the cure for pride and self-centeredness. Can you think of examples from your own experience where focusing on God's glory instead of your own interests led to better outcomes?

How can we practice self-denial without falling into legalism or unhealthy self-hatred? What is the difference between biblical self-denial and mere self-punishment?

In what ways does Paul's framework of self-control, uprightness, and godliness provide practical guidance for implementing self-denial in our contemporary context?

Concluding Question

What spiritual direction might we take away from this discussion?

Thursday, September 4, 2025

SPIRITUAL DIRECTION FOR THE CHRISTIAN LIFE FROM JOHN CALVIN


Chapter 1: Christian Living

Connecting Question

What are your favorite or least favorite memories of high school? Which of these are associated with breaking the rules?

 

A Reading Adapted from The Institutes of the Christian Religion, Third Book, Chapter 6, “The Life of a Christian Man.”

When we consider what it means to live as Christians in today's world, we must first understand the connection between our new life in Christ and how that life should be expressed through our daily actions. The apostle Paul reminds us that those who belong to Christ have "put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator" (Colossians 3:9-10). This transformation is not merely a one-time event but an ongoing process that shapes every aspect of how we live.

The Connection Between Inner Change and Outward Living

We need to recognize that true Christianity involves both an inner transformation and an outward expression of that change. Scripture presents a beautifully organized system of moral and spiritual instruction that surpasses anything human philosophy or psychology has produced. While great secular thinkers may create impressive theories about wellness and meaningful living, they can only appeal to human nature and reason. Scripture, however, draws its teachings from a much deeper source, our relationship with the holy God who created us.

This biblical approach to Christian living rests on two fundamental pillars. First, we must cultivate personal holiness, because God Himself is holy. As we read in 1 Peter 1:16, “For it is written: ‘Be holy, because I am holy.’” The bond that unites us with God must be holiness—not because our holiness earns us a relationship with Him, but because His glory demands that He have no fellowship with wickedness and impurity. We were not rescued from the world's corruption simply to continue wallowing in it throughout our lives.

Second, our Christian living flows from our redemption through Christ. God the Father has reconciled us to Himself through His Son and has impressed His image upon us. We are called to be conformed to this image (Romans 8:29). Think about this: if God adopts us as His children on the condition that our lives reflect Christ, then we must dedicate ourselves to righteousness. To do otherwise would be to revolt against our Creator with the worst kind of betrayal and to reject our Savior Himself.

Since God has shown Himself to be our Father, we would be extremely ungrateful if we did not conduct ourselves as His children. Since Christ cleansed us with His blood and shared this purification with us through baptism, it would be shameful for us to defile ourselves with new pollution. Since Christ has made us members of His body, we who belong to Him should carefully avoid anything that would bring dishonor to our Head. Since Christ, our Head, has ascended to heaven, we should withdraw our affections from earthly things and set our hearts on heaven. Since the Holy Spirit has made us temples of the Lord, we should strive to show forth God's glory and guard against being corrupted by sin. Since both our souls and bodies are destined for heavenly glory and an eternal crown, we should earnestly work to keep them pure until the day of the Lord's return.

These truths provide the strongest foundation for a well-ordered life. We will search in vain among secular resources for anything that comes close to these motivations. Even their highest appeals to human dignity fall far short of what Scripture offers us.

Distinguishing True Christians from False Ones

We must begin by discussing those who claim the name of Christ but show no evidence of His transforming power in their lives. How can they dare to call themselves Christians when they have only the name and outward appearance of faith? True fellowship with Christ belongs only to those who have gained genuine knowledge of Him through the Gospel. Paul clearly states that no one has truly learned Christ who has not learned to "put off the old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to put on the new self, created after the likeness of God in true righteousness and holiness" (Ephesians 4:22-24).

Those who claim to know Christ but show no evidence of transformation are deceiving themselves, regardless of how eloquently they may speak about the Gospel. Christian doctrine is not merely a matter of words but of life itself. It is not something we grasp only with our minds and memories like other academic subjects. Instead, it takes possession of our entire being and finds its home in the deepest parts of our hearts. When the Gospel truly impacts us, it transforms us completely rather than proving barren and ineffective.

Consider how this applies in our contemporary context. Many people today identify as Christians because they grew up in Christian families, attend church occasionally, or live in a culture with Christian influences. They may even be able to discuss theology or quote Bible verses. However, if their lives show no evidence of the Gospel's transforming power—if they live primarily for their own pleasure, show no concern for righteousness, and demonstrate no love for God or others—then their claim to be Christians is empty. 

We should be much more concerned about those who let the Gospel remain merely on their lips when it should penetrate their hearts and transform their entire lives. If secular philosophers of the past have rightfully rejected students who turn their noble teachings into empty talk, how much more should we be concerned about those who treat the Gospel so carelessly?

The Scripture's Approach to Spiritual Formation

Scripture's method of spiritual instruction differs significantly from secular systems of human development. Scripture presents its teaching in connection with our relationship to God. Secular thinkers often focus on impressive resources and scientific data, but the Holy Spirit teaches without such pretense. Although Scripture does not always follow a rigid systematic structure, it does reveal eternal truths that guide us in godly living.

Scripture's approach to Christian living has two primary objectives. First, it seeks to instill and plant within us a love for righteousness, toward which we are not naturally inclined. Our fallen nature gravitates toward selfishness and sin, so we need supernatural motivation to pursue what is right. Second, Scripture provides clear guidance to keep us on the right path as we pursue righteousness, preventing us from wandering into error.

When considering contemporary examples of righteous living, think about how this principle applies to our work lives and family relationships. If we truly belong to God, then our integrity in business dealings, our treatment of coworkers, and our attitude toward authority, all become expressions of our relationship with our holy God. Similarly, in our family relationships, our patience with difficult relatives, our faithfulness to our spouses, and our love for our children all reflect whether we are truly living as God's children.

Progress, Not Perfection: Encouragement for the Struggling Believer

We should clarify an important point: we do not insist that every Christian's life perfectly reflects the Gospel in every detail, though this should certainly be our goal and constant effort. We do not demand such strict evangelical perfection that we would refuse to acknowledge as Christians anyone who has not attained it. If we applied such a standard, we would exclude everyone from the church, since no one is completely free from imperfection. Many believers who have made only modest progress would be unfairly rejected.

What then should be our approach? We should keep this goal constantly before us as the target at which we aim and the finish line toward which we run. We cannot compromise with God by choosing to obey some of His commands, while ignoring others, according to our own preferences. God consistently emphasizes integrity as the central element of life and true worship, meaning genuine sincerity of heart, free from pretense and falsehood. This integrity stands in direct opposition to a divided heart that tries to serve both God and self.

The spiritual foundation of a good life begins when our internal motivations are sincerely devoted to God in pursuit of holiness and justice. However, since we live in these earthly bodies, none of us possesses sufficient strength to run this race with perfect consistency. Most of us struggle with weaknesses that cause us to hesitate, stumble, and sometimes barely crawl forward, making only small progress. Nevertheless, each of us should go as far as our humble ability allows and continue the journey we have begun.

No one will perform so poorly that they fail to make some regular progress. Therefore, we should never stop working to advance daily in the Lord's way, and we should not despair because our success seems limited. However small our progress may be compared to our hopes, our effort is not wasted when today is better than yesterday. We must maintain this constant striving with genuine sincerity of heart, keeping our focus on the goal, rather than flattering ourselves or indulging our vices. We should make it our consistent effort to become better until we attain goodness itself.

This perspective requires genuine humility on our part. When we honestly examine our faults and acknowledge our ongoing weaknesses, we learn to depend less on our own strength and more on God's grace. This humility keeps us from spiritual pride that can infect even genuine believers when they see progress in their lives. Rather than becoming self-congratulatory, we recognize that any advancement comes from God's work in us.

If we seek and follow this path throughout our entire lives, we will eventually reach our destination when we are freed from the weakness of our flesh and welcomed into full fellowship with God. This should encourage us when we feel discouraged by our slow progress. The Christian life is a marathon, not a sprint, and God measures our success by our direction and persistence rather than by our speed or current position.

Conclusion

The foundation of Christian living rests on understanding that our inner transformation must express itself in outward righteousness and holiness. We live as God's adopted children, united to Christ and indwelt by His Spirit. While we do not expect perfection in this life, we must demonstrate genuine progress in conforming to God's character. True Christians can be distinguished from false ones by this evidence of the Gospel's transforming power in their lives, even as they continue to grow and mature in their faith.

Personal Reflection on the Above Text

What insights or questions about Christian living do you have as a result of this reading?


Related Scripture and Other Resources

1 Peter 1:13-16

Therefore, with minds that are alert and fully sober, set your hope on the grace to be brought to you when Jesus Christ is revealed at his coming. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.” 

Ephesians 4:17-32

So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed.

That, however, is not the way of life you learned when you heard about Christ and were taught in him in accordance with the truth that is in Jesus. You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.

Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body. In your anger do not sin. Do not let the sun go down while you are still angry, and do not give the devil a foothold. Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need.

Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Definition of the word “holy.”

The word "holy" refers to what is set apart for God's purposes, characterized by moral and spiritual purity. It identifies God's perfect, divine, sacred, and righteous nature. When applied to people or things, “holy” indicates dedication to God and separation from worldly influences, often requiring obedience and reverence. It may also be thought of as “Christlikeness.”

Personal Reflection on the Above Scripture

What are a few of the main teachings from this Bible passage?

 

Discussion Questions

How can we distinguish between genuine spiritual transformation and mere outward religious behavior in our own lives and in others we observe?

What are some practical ways that our understanding of being "adopted as God's children" should influence our daily decisions and relationships?

The chapter points out that Scripture's approach to spiritual growth is superior to secular systems. What might be examples of “secular systems” today? What specific advantages does a God-centered approach offer compared to human-centered approaches to life?

How should we balance the encouragement that "progress, not perfection" is expected with the biblical call to holiness and the serious warning against false Christianity?

In what areas of your life do you most need to apply the principle that "we are not our own" but belong to God? How might this change your priorities and choices?

Concluding Question

What spiritual direction might we take away from this discussion?

 

Copyright ©2025 by Burt D. Braunius

Saturday, August 24, 2024

The Family that Plays Together Stays Together

Our family thrives on having good times together. So when our friend, Lynn Bunnell, a Therapeutic Recreation Specialist, showed me a worksheet packet from one of her seminars, I asked her for permission to make it into a blog. Here is my adaptation of her good work.

The Importance of Family Play Time
In today's fast-paced world, it's easy to overlook the importance of family leisure time. However, research and expert opinions suggest that engaging in play and recreational activities as a family unit can have profound benefits for both individual family members and the family as a whole. This blog post explores the concept of family play, its benefits, and practical ways to incorporate it into your life.

Understanding Leisure and Family Play

Leisure is more than just free time. According to Therapeutic Recreation Specialist Lynn Bunnell, it's an experience that can bring joy, acceleration, and pleasure. It's important to note that:

Leisure is a personal experience that must come from within,

The attitude towards an activity often determines whether it's truly leisure, and

It's a state of mind, reflecting a positive attitude toward life and living.


Rediscovering Childlike Qualities

As adults, we often suppress the childlike qualities we once possessed. However, reconnecting with these traits can enhance our ability to engage in meaningful family play. Some of these qualities include:

Optimism

Creativity

Curiosity

Imagination

Resilience

Eagerness to learn

Identifying and cultivating these qualities in ourselves can significantly improve our capacity for family play and overall life satisfaction.


The Benefits of Family Play

Engaging in play and maintaining a playful attitude can yield numerous benefits for families:

1. Increased self-esteem and self-confidence

2. Improved stress management

3. Enhanced cooperativeness between family members

4. Stronger sense of belonging and shared experiences

5. Improved trust and communication

6. Increased flexibility and spontaneity

7. Strengthened family bonds and feelings of togetherness


Overcoming Negative Messages About Play

Society often sends messages that can discourage play, especially for adults. These may include:

"Work before play"

"Be more responsible"

"Act your age"

"Do something productive"

It's crucial to recognize these messages and consciously choose to prioritize family play despite societal pressures.


Important Facts About Play and Leisure

Consider the following statistics:

Americans devote only 1.5 hours per week to sports and recreation on average

In Japan, 10% of all deaths of working men are attributed to overwork

Many individuals seek work to fill voids in their lives, neglecting leisure and family time

Low self-esteem, which affects one in three adults, can significantly impact motivation to play

These facts underscore the importance of intentionally incorporating play into family life.


Practical Tips for Enhancing Family Play

Here are some strategies to increase family playfulness:

1. Set aside unscheduled time for spontaneous family activities

2. Create a list of activities for children to do when bored

3. Find a balance between structured and unstructured time

4. Encourage creativity by allowing children to ask questions and try new things

5. Let children help decide family leisure activities

6. Schedule regular family nights

7. Participate in both cooperative and competitive activities as a family

8. Focus on the process of activities rather than the end result

9. Expose children to a wide range of activities

10. Examine your own leisure values and lifestyle

  

The Wisdom of Simplicity

Robert Fulghum's, All I Really Need to Know I Learned in Kindergarten reminds us of the fundamental principles that can guide family play:

Clean up your own mess

Take time to wander and observe the world around you

Balance different types of activities in your day

Share everything.

Play fair.

Don’t hit people.

Put things back where you found them.

Don’t take things that aren’t yours.

Say you’re sorry when you hurt somebody.

Wash your hands before you eat.

Flush.

Warm cookies and cold milk are good for you.

These simple yet profound ideas can serve as a foundation for meaningful family play.

Conclusion

Incorporating play into family life is not frivolous; it's a vital component of building strong, resilient family bonds. By understanding the importance of leisure, recognizing its benefits, and implementing practical strategies, families can create a lifestyle that values play and togetherness.

Remember, as the title suggests, "The family that plays together stays together." Make a commitment today to increase playfulness in your family life, and watch as it strengthens your connections and enhances your collective well-being.

Thank you, again, Lynn. By the way friends, if you ever call Lynn and need to leave her a voice mail message, you will get her recording that ends with, “And have a fun day.” We all need this reminder. Play together as a family and have a fun day!

Wednesday, July 10, 2024

Leadership Reflections on Max De Pree

Max DePree (1924-2017) was the son of D. J. De Pree (1891-1990), founder of Herman Miller Corporation of Holland, Michigan. Max became CEO in 1980 and served in that capacity untill 1987. He was a member of the company's Board of Directors until 1995. He graduated from Hope College and was a member of its board of trustees. He also served on the board of Fuller Theological Seminary and was involved with the Max De Pree Center for Leadership at Fuller. He is the author of numerous books and articles on leadership. All of these bring a perspective emphasizing the values of creativity, humility, relationships, and respect.

I met Max De Pree once and have enjoyed three of his leadership-related books. These are Leadership is an Art (1989), Leadership Jazz (1992), and Leading Without Power (1997). The quotes in this presentation are from those books.

I am a friend of Pastor Toby Gruppen, whose mother, Sally, was Executive Assistant to D. J. De Pree, Max De Pree, and other presidents of the Herman Miller Corporation (now MillerKnoll). The pictures at the end of this blog are from Sally’s home. She and Toby graciously hosted our family and shared stories about the company. Sally currently serves as Legacy Ambassador for MillerKnoll. Following are quotes from the three books mentioned above and pictures taken from our time with Sally and Toby.


Quotes from Leadership Jazz
"We cannot become what we need to be by remaining what we are" (p. 74).

“A (jazz band) leader will pick the tune, set the tempo, and start the music, define the ‘style.’ After that it is up to the band to be disciplined and free, wild and restrained – leaders and followers, focused and wide-ranging, playing the music for the audience and accountable to the requirements of the band. Jazz-band leaders know how to integrate the ‘voices’ in the band without diminishing their uniqueness” (p. 103).


“… leaders need to learn not to inflict pain, but to bear it. It seems to me that if you are bearing pain properly… you ought to have the marks of the struggle. One ought to have bruised shins and skinned knees (p. 139).

“It takes more grace than tongue can tell to play the second fiddle well” (p. 198).

Quotes from Leadership Is an Art
“The leader is the ‘servant’ of his followers in that he
removes the obstacles that prevent them from doing their jobs… the true leader enables his or her followers to realize their full potential” (p. xx).

“Leadership is an art, something to be learned over time, not simply by reading books. Leadership is more tribal than scientific, more a weaving of relationships than an amassing of information…” (p. 3).

"The first responsibility of a leader is to define reality. The last is to say thank you. In between, the leader is a servant" (p. 11).

"We need to give each other the space to grow, to be ourselves, to exercise our diversity. We need to give each other space so that we may both give and receive such beautiful things as ideas, openness, dignity, joy, healing, and inclusion" (p. 15).

"The signs of outstanding leadership appear primarily among the followers. Are the followers reaching their potential? Are they learning? Serving? Do they achieve the required results? Do they change with grace? Manage conflict?" (p. 12).

"Trust grows when people see leaders translate their personal integrity into organizational fidelity. At the heart of fidelity lies truth-telling and promise-keeping" (p. 59).

Quotes from Leading Without Power
"The goal of leadership is to make life better for others, not to impress them with your talents" (p. 22).

"When we think about the qualities of a leader, we need to consider how well they facilitate the performance of others, not just their own performance" (p. 28).

“One of the crucial tasks of leaders… is to help move groups of people, whether a family or a church or a school, in the direction of maturity as a community” (p. 76).

“The right to know is basic. Moreover, it is better to err on the side of sharing too much information than risk leaving someone in the dark. Information is power, but it is pointless power if hoarded (p. 103).

“While technical skill and lifetime learning are essential, I’m convinced that competence in relationships remains most important in making organizations places of realized potential” (pp. 166-167).

Summary
This has been a personal reflection on the life and writings of Max De Pree. He authored numerous leadership books. The quotes from three of his books emphasize creativity, humility, relationships, and respect. Pictures represent memories of gracious hospitality that was extended and powerful stories that were told by Sally Gruppen and her son Pastor Toby Gruppen. There is refreshing relevance to the work and writings of Max De Pree. I hope that you will enjoy reading some of his materials that follow.




Resources
Selected books by Max De Pree

Leadership Jazz. https://amzn.to/3W72rEf

Leadership is an Art. https://amzn.to/3zBIpJ3

Leading Without Power: Finding Hope in Serving Community. https://amzn.to/3W5rKqa

Called to Serve: Creating and Nurturing the Effective Volunteer Board. https://amzn.to/4cICccL

Fuller De Pree Center. https://depree.org/de-pree-journal/leadership-is-an-art/

Available as a YouTube video at https://youtu.be/0Hg6-LUwq9E

Supplementary online resources that may have been consulted include ChatGPT, Claude, Copilot, Google Gemini, and Google Search, and Wikipedia

Church and School Education (CASE) Resources is a participant in the Amazon Services LLC Associates Program, affiliate advertising designed to provide a means for sites to earn fees by linking to Amazon.com.























Monday, June 24, 2024

Reformation Era Educational Contributions

Do you ever wonder where many of today’s educational values originated? Are you curious about how we got universal education, civic responsibility for schools, and curriculum content for general education and church education? This presentation aims to answer such questions by summarizing the contributions of selected educators during the Protestant Reformation era in Europe. For our purposes, this period began in 1517 with Martin Luther’s Ninety-five Theses. It ended in 1648 with the Peace of Westphalia, the end of the Protestant and Catholic Thirty-Year War. A timeline will illustrate important events and individuals of this period as well as related events before and after it.

The Protestant Reformation was a religious revolution that took place in the Church in Western Europe in the 16th century and beyond. It was in response to claimed abuses in the Roman Catholic Church. The Reformation became the basis for the founding of Protestantism and had far-reaching religious, political, economic, social, and educational effects. Some of the marks (or beliefs) that are associated with the Reformation are referred to as the “Five Solas.” We will identify the “Solas” and survey selected educators and characteristics of the Reformation era, with an emphasis on education.

Five Solas of the Reformation
Sola Scriptura: by Scripture (the Bible) alone
Sola fide: through faith alone
Sola gratia: by grace alone
Solo Christo: through Christ alone Soli Deo gloria: to the glory of God alone

Timeline
1370-1415 John Hus, Czech Pastor, Theologian, and Reformer
1406-1486 Johannes Gutenberg, 1440 Invention of the Printing Press, 1455 Printed Bible
1466-1536 Desiderius Erasmus, Catholic, Humanist
1483-1546 Martin Luther, German Pastor, Theologian, Reformer; 1517 Ninety-five Thesis
1484-1531 Huldrych Zwingli, Swiss Pastor and Theologian
1491-1556 Ignatius of Loyola, 1540 Jesuits
1492 Discovery of the New World, Global Exploration
1497-1560 Philip Melanchthon, “Teacher of Germany”
1509-1564 John Calvin, French Theologian, Pastor, Reformer, 1563 Heidelberg Catechism
1514-1572 John Knox, Scottish Clergyman, Reformer
1545-1563 Council of Trent, Counter-Reformation Catholic Decrees
1561-1626 Francis Bacon, Scientific Method
1592-1670 John Amos Comenius, Moravian Bishop, Father of Developmentalism
1618-1648 Thirty Years’ War, Reformation vs. Holy Roman Empire, 1648 Peace of Westphalia
1646 Westminster Confession

Late Middle Ages
There is a transitory nature to education in the fourteenth and fifteenth centuries. While papal directives urged clerics to provide parish schools, there was a lack of consistency in doing this and no evidence of universal education for boys and girls during this time. References can be found for practices such as tutoring, parish priests teaching small groups of children (mostly boys), and independent schools related to cathedrals, guilds, or charitable institutions. However, historians suggest that for 1 in five men, and 1 in 20 women could read and even fewer could write.

Protestant Era Educational Reforms
The emergence of the Protestant Reformation resulted in new religious, political, and social structures, including education. The following slides identify selected theological leaders and their associated educational reforms. This information is based primarily on the book, “The Protestant Reformations,” edited by Ulinka Rublack (Oxford University Press, 2017).

In general, the common threads associated with the Reformers include biblical and theological education grounded in Reformation distinctives, as well as classical studies, universal education regardless of gender or social class, teaching in the vernacular language rather than Latin, and church and civil authorities sharing responsibility for schooling.

1483-1546 Martin Luther, German Pastor, Theologian, Reformer, 1517 Ninety-five Thesis
Luther aimed to make quality liberal arts and theological training widely available to both sexes through a standardized, state-run school system with teaching in the vernacular. Some of the characteristics included the following.
  • Universal Education for all children, regardless of gender or social status. He believed that education was essential for everyone (not just the elite) to be able to read and understand the Bible and to participate fully in the Christian life.
  • The University of Wittenberg, founded by Frederick 3rd in 1502, was influenced by Luther to become a center for education according to Protestant principles. This included an emphasis on biblical exegesis, studies of the original languages, and teaching and learning in the German vernacular. Luther joined the faculty in 1512 and Philipp Melanchthon, his close colleague, in 1518. The curriculum included the seven liberal arts (grammar, logic, rhetoric, arithmetic, geometry, music, and astronomy) in addition to biblical and theological studies.
  • Bible and Catechisms for teaching to youth and adults. Luther translated into German the Latin New Testament in 1522 and the entire Bible in 1534. The Small Catechism and Large Catechism were written in 1529.
  • Radical approach to music. Luther wrote 37 hymns in the vernacular German with a popular, singable musical style; the most well-known being “A Mighty Fortress is our God.” He encouraged congregational singing and published the first hymnal entitled “Geistliche Lieder” (Spiritual Songs) in 1524.
1484-1531 Huldrych Zwingli – Switzerland, Pastor and Theologian
Zwingli's theological reforms were not as broad as those of Luther or Calvin, yet he significantly influenced education in Protestant Swiss regions.

  • Education should be for all children, not just the elite and not just boys, and schools should be regulated by civil and Protestant church authorities, rather than the Catholic Church.
  • Theological and biblical studies were emphasized in addition to education in classical Greek and Latin literature.
  • Writings included “A Short Christian Introduction” (1523) as an introductory catechism and “The Shepherd” (1524), a dialogue for teaching Reformed doctrine.
1497-1560 Philip Melanchthon
Collegue of Martin Luther and a key figure in the development of Lutheran education.
  • Developed a comprehensive education system for Protestant schools in Saxony (present-day eastern Germany, including the cities of Leipzig, Wittenberg, Meissen, and Freiberg), covering elementary through university levels. These were referred to as Protestant gymnasia (secondary schools) that prepared students for university studies.
  • Served as a professor at the University of Wittenberg, where he helped reform its curriculum and organization based on Protestant principles.
  • Advocated the establishment of schools for providing a comprehensive education, grounded in both religious and classical learning.
  • Developed Protestant educational theory and practices to such a degree that he was given the title, “Praeceptor Germaniae” (Teacher of Germany).
  • Wrote numerous educational and theological textbooks for guiding effective teaching content, methods, and curriculum design, including one of the earliest systemic presentations of Protestant theology, "Loci Communes Rerum Theologicarum," (1521) translated from Latin to English "Common Places of Theological Matters" or "Common Topics of Theological Matters," a theological textbook for teaching Lutheran doctrine.
1509-1564 John Calvin
Established Protestant education in Geneva, Switzerland that was based on Reformed theological principles.
  • Developed The Academy of Geneva (1559), with the assistance of Theodore Beza, to train ministers and provide a general education for the city's youth, later becoming the University of Geneva. The Academy had two levels: the Schola Privata (a preparatory school for younger students) and the Schola Publica (a higher education institution for advanced studies, especially for clergy, teachers, lawyers, and public servants).
  • Established a classical liberal arts foundation that included the trivium (grammar, logic, rhetoric) and quadrivium (arithmetic, geometry, music, astronomy), along with theological and biblical studies.
  • Provided instruction in the vernacular (French), rather than just Latin, as well as training in biblical interpretation.
  • Wrote catechisms for teaching Reformed doctrine to children, church members, and new followers, especially the Geneva Catechism (1536/1541) and the Catechism of the Church of Geneva (1560); Institutes of the Christian Religion, 1536/1559; The Golden Book of the True Christian Life, 1550; as well as multiple commentaries, the first being on Romans in 1539.
1592-1670 John Amos Comenius
An educator, theologian (Moravian Brothern Church), and philosopher who is viewed (by Jean Piaget) as the father of modern developmental approaches to education.
  • Served as professor and rector of Calvinist College in Saros-Patak (Northern Hungary, 1614-1618), teacher and pastor in Leszno, Poland (1618-1628), and was commissioned by the Swedish government (1638) and British Parliament (1641) to design their educational systems. He also influenced educational reform in Hungary.
  • Emphasized the importance of education for all, regardless of social status or gender, and advocated for teaching methods that were respectful of children's developmental stages and interests.
  • Best known for three major works: “The Gate of Languages Unlocked,” (1631) on language learning; “The Great Didactic,” (1657) on educational theory and reform; and “The Visible World in Pictures,” (1658) the first children's picture textbook.
  • Considered to be the father of developmental, experiential, and inclusive approaches to teaching and learning.
These reformers contributed to the transformation of educational systems in Europe by promoting literacy, religious instruction, and the establishment of universal edu
cation, all of which are foundational for teaching and learning standards as we know them today.


Catholic Counter-Reformation
1491-1556 Ignatius of Loyola, 1534/1540 Jesuits
Founder of the Society of Jesus (Jesuits), which had a significant impact on Catholic education during the Counter-Reformation. His principles guided the Catholic church in providing education that emphasized teaching Catholic doctrine, moral training, spiritual disciplines, and classical learning.
  • Established a network of Jesuit colleges and universities across Europe and later in missionary territories to provide Catholic education. The curriculum of these schools was known as the “Ratio Studiorum,” official uniform guidelines for the organization and curriculum of Jesuit schools.



  • Developed spiritual disciplines and practices that are a foundation for Catholic, as well as many Protestant churches. Several of these are “spiritual exercises” (meditations, prayers, and mental exercises), “contemplation and meditation” (contemplation on Scripture, prayer, and imagination), “obedience and humility,” and “spiritual direction” (guidance from a spiritual director or mentor).

Summary
The Protestant Reformation led to significant educational reforms initiated by key theological leaders such as Luther, Zwingli, Melanchthon, Calvin, and Comenius. They established universal education, focused on biblical, theological, and classical learning, emphasized teaching in the vernacular, developed catechisms and educational materials, and established education with shared oversight by church and civil authorities. The Catholic Church responded through the Jesuits, led by Ignatius of Loyola, by promoting Catholic doctrine, moral training, spiritual disciplines, and classical learning in the Jesuit colleges and universities.

Resources
• Rublack, Ulinka (ed.). The Protestant Reformations. Oxford University Press, 2017. https://amzn.to/3yGVbWk
• Towns, Elmer (ed.). A History of Religious Educators. Baker Book House, 1975. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=1023&context=towns_books
• Anthony, Michael J., and Warren S. Benson. Exploring the History and Philosophy of Christian Education: Principles for the 21st Century. Kregel Publications. 2003. https://amzn.to/4bMOXmn
• Reformation Timeline: https://www.apuritansmind.com/wp-content/uploads/MiscImages/ReformationTimeline_1.jpg

Available as a YouTube video at https://youtu.be/QCGG07o3lEs

Supplementary online resources that may have been consulted include ChatGPT, Claude, Copilot, Google Gemini, and Google Search, and Wikipedia

Church and School Education (CASE) Resources is a participant in the Amazon Services LLC Associates Program, affiliate advertising designed to provide a means for sites to earn fees by linking to Amazon.com.