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Finding Our Way Again: The Return of the Ancient Practices

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So, all in all, I loved Finding Our Way Again. Loved it. Been carrying it around, sneaking pages when I could... I think I want to make it the text for our Life in the Way of Jesus theology pub, the one designed to introduce folks in our church to the disciplines. Not because the book itself is an exhaustive treatment of spiritual disciplines, but because in the whole sense of "If you want some people to build a boat, don't give them the plans, give them a love of the sea" this book will, I think, give people a passion for Christianity as a way of life which includes a set of common practices that enrich us, change us, and form us.

First, the quibble, then the good stuff.

The book is heavy on seeing commonality between the spiritual practices of Islam, Judaism and Christianity. Our beliefs about many things, most notably the person of Jesus, may divide us in some senses, but Brian brings out at the beginning and end of the book the fact that when it comes to practices like prayer, fasting, sabbath, reading/meditating on/memorizing the Scriptures, we have much in common. I asked him why he emphasized this and he gave me two reasons- 1st, the editor of the series asked him to. But second, Brian says he's an evangelist at heart. His desire is to tell everyone who wants to hear it about Jesus. In his mind, emphasizing our commonalities leads to friendships and relationships... and those are the lines along which the Gospel flows best. Imagine trying to talk to your Muslim neighbor about Jesus. Sound tough?
Now imagine trying to have the same conversation after you have shared meals together, walked and talked about how you pray, what things you pray for, how you try to order your life around times of fasting and sabbath... Makes it a bit easier.
The third reason this emphasis, which Brian didn't mention but that the book makes clear is Brian's desire to see peace reign in the world. The last words of the book:
"What if there is a treasure hidden in the field of our three great monotheisms, long buried but waiting to be rediscovered? And what if the treasure is a way... a way that can train us to stop killing and hating and instead to work together, under God, joining God, to build a better world, a city of God? What if our suffering and fear are not intended to inspire deadly cycles of defense and counterattack in a vain search for peace through domination, but instead, what if they can serve to break and soften us like a plowed field after rain so that the seed of God's kingdom- a few notes of God's eternal harmony- can grow within us and among us?
This is my hope. And this is our hope. Amen."

I was actually looking forward to writing a completely positive review of this book, but that last little bit, while I agree completely with the end goal of peace, is lacking so much the active ingredient of Jesus, the Prince of Peace, that it feels... not just incomplete, but actually off the mark. Do I want Christians, Muslims and Jews to (as Bono and the bumper stickers suggest) "coexist"? Absolutely? Do I think the way to accomplish that is through a focus on shared spiritual disciplines? Well, it certainly couldn't hurt. But simply focusing on our commonalities isn't enough- not without dealing with the one, huge, undeniable difference between us.
Our hope isn't shared practice- our hope is Jesus.

But...
I think that within the context of this book, and his desire to see us stop the suicidal spiral of violence and hatred, what Brian says makes sense- I might have said it differently, sure...

Other than really that last paragraph, I just ate this book up. McLaren begins by talking through why spiritual practices matter- "Spiritual practices are a way of exercising intention regarding the kinds of people we are becoming at every turn."

He moves through the origins of spiritual practice, and into practicing the way of Jesus. "I am a follower of Jesus," he writes." My spiritual formation has taken place in a Christian context. That's not to say I haven't learned from and been inspired by Jews, Muslims, Buddhists, Hindus, Native Peoples, atheists, and others. But it is to say (in the language of Anne Lamott) that I am at heart a Jesus-y person, and my view of God and spiritual practices has most deeply been formed in the context of the life, message , and mission of this Galilean Jew who is seen by many Jews and all Muslims as a great man and uniquely gifted prophet, and confessed by Christians as the Savior of the world...
By a new kingdom, Jesus meant a new way of life, a new arrangement and set of values, a new order and a new array of priorities and commitments, a new vision of peace and how to achieve it. It was, in short, a new way that called for new practices."

From there McLaren talks about the idea that practicing disciplines in small ways and areas that don't matter much makes a big difference when it comes to those make-or-break moments and the areas that really do matter. His chapter on "Practice Makes Possible" was so dang good, I gave a pdf of it to our elders (who loved it) and used it as a starting point for discussing how our communal practices form and shape us.

The next few chapters are taken up with contemplative, communal and missional practices- a three-fold distinction I found particularly helpful, especially the discussion of communal practices. It's trendy to talk these days about abandoning formal community for being a free-range Christian who hangs out and talks spirituality with a few close buddies... McLaren doesn't exactly "take on that" idea- but the picture he presents of a community sharing a rhythm and disciplines together which then launch them out into mission is so appealing, so attractive... it brings the pain and struggle of community into perspective and, in a sense, shows how "worth it" it can be.

The book's final third is spent discussing the ancient, three-fold ways of katharsis, fotosis and theosis... basically, and ancient way of looking at spiritual growth and maturity that I found fascinating, both for its focus on, not step by step instructions, but concrete spiritual practices and mindsets that lead to growth- and again- not the instant growth of the new and trendy- which often fades as the novelty does, but the slow steady growth of good habits and practice that eventually, over years, bears the kind of fruit we all want and helps us be the kinds of people we dream of being.

Again- I loved this book and highly recommend it. There's not only enough in here to drive the heretic hunters batty, but also enough to move you into thinking about your own spiritual practices, your own journey with God and ultimately, how your disciplines, and the disciplines you commit to with your community can form and transform not just you, but all those around you.

Brian McLaren never ceases to amuse me because he keeps on popping up in unexpected places and writing/speaking of unexpected topics. This time, he is speaking of the ancient spiritual practices or spiritual disciplines of the ancient church. However, I am not surprised because I see the coming convergence of the ancient-evangelical future church movement, the missional ecclesiology, and the emerging church movement.

I find McLaren's thesis for this book important for all Christians, if only they will stop criticising him long enough to listen to what he has to say. It was in the first chapter that he dropped the bombshell. He was telling a story about him conducting an interview with Dr. Peter Senge (father of systems theory and author of The Fifth Discipline). Senge was saying that in any bookstore, the best selling books will be on how to get rich and the second will be on Buddhism. Why Buddhism? Senge replied "I think it's because Buddhism presents itself as a way of life, and Christianity presents itself as a system of belief.'

McLaren went on to explain that what is important is not either/or but both/and. Christianity needs a system of belief and a way of life or else it is not relevant. It will not give to what people are searching for today. McLaren suggests that we (Christians) have to rediscover our faith as a way of life, shaped and strengthened by ancient practices (p.6).


In any discussion about the ancient practices, one usually comes to the contemplative versus the active life or the Mary/Martha conflict. McLaren's solution was rather simplistic in that he lumps it all in a circle and place it in heaven and earth. What he did was to repeat what Ignatius of Loyola was teaching the Jesuit during the counter-Reformation times of Martin Luther: the sacredness of the everyday life. This was also the teachings of other Christian mystics such as Margery Kempe. Recently discovered by the Protestants, it is now strongly advocated by Richard Foster, Diana Bass and Phyllis Tickle. The way of the Christian life is to be both active and contemplative at the same time.

As in other McLaren's books, I learned a number of new words to the English language such as `open-source spirituality' which McLaren use to mean Christians learning and mentoring from each other; `faithing our practices'; `otherliness' (mean love); and this memorable quote from Doug Pagitt "preaching without speeching."

This is a good introductory book to Christian spirituality and Christian spiritual disciplines. It is highly readable, written in McLaren's conversational style with lots and lots of stories to illustrate his points.

Finding Our Way Again is a book you will want to keep close. Less a book than a spiritual guide, Mclaren focuses his attention on the reader - challenging each of us to take a close look in the mirror, especially if you call yourself a Christian. Early in the book he reflects on a conversation with Dr. Senge about why people seemed to be moving away from Christianity towards Eastern Religions. Senge says, "I think it's because Buddhism presents itself as a way of life, and Christianity presents itself as a system of belief." The rest of the book invites the reader to see Christianty as a way of Life that impacts all of life's moments, not just the holy hour on Sunday morning. Rejecting "militarist scienfitic secularism, pushy religious fundamentalism, and mushy amorphous spirituality", Mclaren points to a fourth way to enagage the spiritual life -- bringing ancient spiritual practices to bear on the emerging world. So if you are up to the challenge I encourage you to live your way through Finding Our Way Again, not only reading the text but also using the spiritual exercises to refresh your soul and your perspective of what it means to follow Jesus.

Craig Kennet Miller
7 Myths of the United Methodist Church

One of the earliest terms with which early followers of Jesus described themselves was that they were followers of "the Way." Many of us who are engaging in a new-found spiritual sense or who are trying to jump the spiritual wagon wheel rut we have been in look first for a "way," a process, or a list of ingredients to follow.

"The Ancient Practices" series from Thomas Nelson publishing seeks to aid people who are seeking a refresher course on some of the older spiritual practices of Christianity (and possibly of all the Abrahamic faiths). "Finding Our Way Again: The Return of the Ancient Practices" by Brian McLaren seeks to be the introductory guide to this burgeoning series.

McLaren is overt about his belief that these ancient practices are not solely the property of the Christian faith, but are rather shared in common by the three Abrahamic faiths: Christianity, Islam, and Judaisim. It is for that reason that I will not be reviewing this book as a Christian book per-se, but as a devotional guide for members of all three of these faiths written by one who identifies with Christianity.

In this introduction, McLaren introduces several spiritual practices in the hopes that the reader will find a new sense of spiritual life and open the possibilities of that person's life. "Practice (or exercise) may not make us perfect," McLaren comments, "but...it does make currently impossible things possible." (p. 46). McLaren's point is that these practices do not in of themselves create a spiritually wise person, but that they are good habits to pick up which will promote a more spiritually healthy life. In other words, these practices won't buy you the gym membership, but they are good things to try out while you're there.

At the end of every chapter, there are a list of questions which seek to elicit responses from the reader. These questions are generally good introspective looks at how one has previously been practicing religion, and how a new set of practices may build upon one's religious life.

McLaren's writing is a clear 1st person testimony of one who has attempted to include many of these practices in his own life. He seeks to take the role of mentor, someone who has gone before with successes and failures, in order to explain the coming path.

The last few chapters are riddled with McLaren's own imaginary mentor, an old abbess, who seeks to show him a way of spirituality that involves catharsis (letting things go), illumination (new things being brought to light), and theosis (coming into a "oneness" with the divine). It is through her imagined conversation with McLaren that one comes to point of the book, that practices can and do affect our lives and our awareness of spiritual realities.

As an ordained Lutheran pastor, however, I was disappointed in a few things about McLaren's book theologically. McLaren seems to open the door of "spirituality" wide enough for those of all three Abrahamic faiths in for the party. While I do not quibble with the ideas that Jews as well as Christians and Muslims practice a Sabbath, I do believe that a Sabbath without God's complete word including the divinity and sacrifice of Jesus Christ for the forgiveness of sin - is really no more than an empty day off. For this theological reason, I cannot recommend McLaren's book as primary material for those who are looking into beginning these practices. Practices without Jesus are empty, just as those who have books and do not read them are as empty as those who cannot read.

My church affirms Martin Luther's teaching to speak well of our neighbor and "put the best construction on everything," (Small Catechism, Explanation of the 8th Commandment). I have found that I can say some positive things about McLaren's work. "Finding Our Way Again," seeks to promote disciples in disciplines that have been lost by quite a few in our culture. Early Christians did take the Abrahamic practices of prayer, fasting, Sabbath, common meals, pilgrimage, the observance of holidays and tithing from the people of Israel. For this reason, we do well to follow suit and ask ourselves how these practices might form us as disciples of Jesus Christ as they formed disciples from the earliest of days.

"Finding Our Way Again" could benefit the spiritually mature in Christ Jesus in finding some new things to add to their "spiritual workout," perhaps some things that we have left in our collective pasts for too long.

Christian renewal movements begin with the claim that the church has lost its way and then move on to suggest how we can revivify the faith. Brian McLaren wants to recast the faith as a "way of life" that moves beyond the tried but tired "systems of belief" found in "militaristic scientific secularism, pushy religious fundamentalism, and mushy amorphous [read "new age"] spirituality." This "fourth way" will look backward in order to move forward. In this introductory volume McLaren sets the table for future books in a series devoted to the seven ancient practices of prayer, fasting, Sabbath, the sacred meal, pilgrimage, the liturgical year, and tithing.

McLaren gravitates toward the idea of the kingdom of God as a movement and away from the church as an institution (37, 51, 52), which is a bit odd given that the ancient practices are distinctly ecclesial. As the founding pastor of the non-denominational Cedar Ridge Community Church in metro-Baltimore (1982-2006), he's well aware of the distinction, although he never addresses the inevitability and even necessity of institutions. Still, who has not resonated with the joke that Jesus promised a kingdom but what we got was the church, or with the conundrum of how we might "bottle the lightening?"

Just as one would never dream of excelling in a sport or playing a musical instrument without hard work, so too the Christian way requires intentional practice(s) for a lifetime. Some of the practices, he explains, are contemplative (reading, Sabbath, or prayer), others are communal (hospitality, singing, or confession), and still others missional (caring for the sick, helping the poor). In the last part of his book McLaren gives general sketches of "a common ancient treasure" of "the threefold way" as found in both the Latin west and the Greek east -- namely, the Via Purgativa or Katharsis, Via Illuminativa or Fotosis, and Via Unitiva or Theosis. McLaren shares liberally from his own Christian pilgrimage in a self-effacing manner, and ends each chapter with questions for reflection.

Prolific and sometimes controversial author Brian McLaren invites readers to explore the roots of their faith in his thought-provoking book, FINDING OUR WAY AGAIN, the first of eight installments in "The Ancient Practices Series."

We give birth to character through exercise --- exercise for the soul, says McLaren. This exercise, or exercises, might be called "life practices" or "spiritual practices," which develop our character and tune us in to God. The purpose of these practices is not to make us more religious, but to wake us up to life. To help us learn to pay attention. These practices get us through the hard times when we also feel alone and far from God. They help us rediscover our faith as a way of life, shaped and strengthened by ancient practices rather than just a set of beliefs --- an important distinction McLaren makes throughout the book. Churches can then become "schools of practice."

McLaren writes from a Christian perspective but intends his book for seekers and those from Christianity, Islam and Judaism. He looks specifically at seven ancient practices shared by the three religions: fixed-hour prayer, fasting, Sabbath, the sacred meal, pilgrimage, observance of sacred seasons, and giving. He begins by looking at the genesis of practice, then moves to helping the reader make these concepts a normal and habitual part of life. Each chapter ends with a series of questions, or "spiritual exercises," designed to help groups or individuals meditate on and apply the concepts in the chapter.

McLaren uses delightful images throughout his book, and his prose is competent and direct. One lovely phrase that struck me was "Contemplative practices, then, are means by which we become prepared for grace to surprise us. They are ways of opening our hands so that we can receive the gifts God wants to give us." Beautifully said. Contemplative practices might include: Solitude (or Sabbath or Silence), Spiritual Reading and Study, Spiritual Direction, Practicing God's Presence, Fixed-Hour Prayer, Prayer Journaling, Contemplative Prayer, Service, Simplicity, Fasting, Feasting, Holy Days/Season, Submission, Gratitude, Memorization and Meditation.

One of the best parts of the book is McLaren's meditation on God as light, our ways of experiencing this, and on the dark night of the soul. He reminds us that "Ones's enjoyment of the light of God is punctuated with nights and sometimes long, long nights, spiritual storms --- low-pressure systems, atmospheric depressions --- when the clouds are thick and gray for days, weeks, months, even years... One learns about light not just by being in its presence, but also by experiencing its absence."

Those who have read McLaren's books tend to find themselves alternately provoked, stimulated, reassured, angry and encouraged by his words. That's why I enjoy his writing so much --- it's impossible to read benignly. McLaren doesn't waste much time regurgitating pat answers; instead, he prompts readers to look at their faith inside out, upside down, and from every possible angle. What he seems to be after is authenticity, and if he sometimes provokes disagreement getting there, so be it.

McLaren encourages us to look at the best practices of faith, without regard to where they traditionally spring from. It's this ecumenicalism that is so appealing in his writing, a blending of the strongest practices from the Christian traditions, or what he calls Christianity going "open source." Some more conservative readers may feel that his writing veers toward universalism, which should open up plenty of interesting conversations and makes this a good book for discussion groups.

These practices are not intended to be legalistic rules, McLaren reminds us. Rather, they are intended to be a way of living to bring God's shalom into the world. When God takes us from being unhealthy (spiritually) to healthier, he is able to work through us to help heal a broken world. "What would happen if we were willing to risk everything so that people could...(be) formed and transformed by spiritual practices (?)" McLaren asks. These practices first change us, then help us to work change in the world.

Readers of FINDING OUR WAY will discover solid tools for an authentic pilgrimage of faith. Fans of McLaren will find this one of his best books to date.

--- Reviewed by Cindy Crosby

Very few people are devout Christians in the modern era; modernity erodes faith. "Finding Our Way Again: The Return of the Ancient Practices" is a guide to finding one's faith through looking to the past and the older methods of faith. With advice on following ancient practices of early Christians to restore one's faith in today's world, suggesting disciplines such as fixed hour prayer, sacred meals, pilgrimage, fasting and other concepts, "Finding Our Way Again: The Return of the Ancient Practices" is highly recommended for community library Christian studies collections.

I was very kindly given a review copy by Thomas Nelson of Brian McLaren's book Finding Our Way Again: The Return of the Ancient Practices, so that I could deliver an unbiased review. It is part of The Ancient Practices Series that Thomas Nelson has developed. I had assumed that the book would be about ancient Chrsitian practices, but much mention was made of Islam and Judaism. Since, to me, Christianity is the culmination of Judaism I didn't mind some discussion of this religion, however, Islam, really has nothing to do with Christianity except to, maybe, be in opposition to it.

I know all this stuff about the three big religions all sharing commonalities is all the rage these days, but I am a Christian, a practicing Catholic and I frankly have no interest in Islam. When I knew very little about Islam and its culture, I was in happy ignorance. But quite frankly, the more I learn about Islam the more I find it a disturbing religion and one, that I beieve, does not share the "same" God as the Old and New Testaments.

That being said, I found McLaren's writing style somewhat round about and meandering which made it difficult for me to read. Even though I am a Catholic I do read other Christian authors and thought that a discussion of the ancient practices would be interesting. It turned out to be different than I expected. I don't feel like I really learned about the ancient practices of prayer, fasting, etc.

I can't say that I came away with a lot of information and found it rather difficult to absorb much due, I believe, mainly to McLaren's writing style.

The Ancient Practices Series is edited by Phyllis Tickle, and this volume written by Brian McLaren is the first of eight planned volumes that reintroduce us to seven central spiritual practices that have been part of the Christian experience from the very beginning. This particular book expresses Brian McLaren's idea of a generous orthodoxy, and his belief that the way forward involves bringing certain practices from the past into the present. For him, as for many who join him in the Emergent Church Movement, Christian faith is not about propositions and doctrines but a way of life. Near the end of the book, having laid out a path, he confesses his hope that the reader does not see this as a burden - one more thing added to our spiritual "to do" list. I appreciate this acknowledgment of our tendency to receive guidance such as this in a guilt producing manner.

Brian always writes with a certain personalness and winsomeness. The book is full of stories, some personal, some historical. We're introduced to characters such as St. Francis, people who have lived these specific practices: Common Prayer, Sabbath, Fasting, Sacred Meal, Pilgrimage, the Liturgical Year, and Tithing. He also provides context, so that we can incorporate these practices into our lives. In this book there is a recognition of a deep hunger for spirituality - but much of our spirituality today is unfocused. A recent poll suggests that we're very eclectic in our spiritual practices. Indeed a majority of Christians also embrace astrology. We dabble in this and that, hoping to find some sort of spiritual high.

The series then, as laid out in this book, seeks to offer us a spiritual path that avoids three unattractive alternatives - reductionist secularism, reactive fundamentalism, and a "vague, consumerist spirituality." In Brian's book, each chapter ends with a set of "spiritual exercises," questions and experiences for further reflection.

The book is broken into three parts, the first of which out lines the "Way." In a series of seven chapters, we're introduced to the idea that Christian spirituality is one of practice. The importance of these practices, is that they build character, giving us the ability to deal with life's experiences. They help bridge the gap between what we want to be and where we're currently at. Brian writes: "As such, spiritual practices are pretty earthy, and not strictly about spirituality as it is often defined; they're about humanity" (p. 14). Further, even as these practices concern themselves with daily living they enliven us and awaken us to God's presence in the midst of our daily lives.

Having set out the idea of Christian faith being a way of life - as defined by Jesus, by Paul, and the church at large, McLaren lays out the various practices, which can be experienced contemplatively, communally, and missionally. They are practices, because they help train our bodies and spirits for Christian life. They are contemplative, because they invite us to consider God's presence, they're communal because we share in them together, and they're missional because they prepare us to engage the world with God's grace. Brian notes that he ran his first marathon in middle age - after practice. He didn't just go out and run the marathon, he worked up to it. It required physical training - and if we're to go on the Christian way, these practices help train our spirits. On this, he writes: "They say that practice makes perfect, but I wouldn't know about that. What I do know is that practice makes possible some things that would otherwise have been impossible" (p. 87).


The goal in this is to become a person of faith who not only walks humbly before God, but also shows kindness and does justice - "meaning we must address the sick societal structures that keep plunging people into conditions where they will die without the kindness and compassion of others" (p. 120).

These practices, which allow us to take the path of faith, are ancient. They're not necessarily new or faddish. They're time-tested. And when we've lost our way, we rediscover path forward, by looking back so we can reconnect to the path and reset our path. In exploring this past, Brian finds three important ways of spiritual life that go back to before the break between east and west - the via purgativa (katharsis), the via illuminativa (fotosis) and the via unitiva (theosis). In the first set of practices, we seek to purge ourselves of the things that keep us from experiencing God's presence - fasting is a good example. In the second, we open ourselves up to the light of God's presence; Brian equates this with spiritual sunbathing, and finally, having gone through the previous two ways, we find union with God (theosis).


As Brian explores these practices and sets their context, he makes it clear that the end is not becoming more religious, but more alive to God and to our "spouses, parents, children, neighbors, strangers, and yes, even our enemies" (p. 182).

This book, of course, is designed to serve as an introduction to a spiritual pathway. The practices that are developed in the books that follow are not meant to be burdens, but aids to our spiritual training so we might join God in the work of the kingdom. They help us see the world as God sees the world. But, once again, I return to the warning - this pathway isn't meant to be seen as another "to-do list." This is, therefore, an excellent introduction that promises us a fruitful journey as we pick the remaining volumes of this series.

This is the first book in the Ancient Practice Series and by 2010, different authors will write books that cover Prayer, Sabbath, Fasting, The Sacred Meal, The Pilgrimmage, The Liturgical Year and Tithing.

This book is about the rediscovery of Christianity as a way of life and not just a system of beliefs or putting it another way how do we find sacredness in all that we do, everyday. How do we become more spiritual and less religious? How do we tend or care for our souls or how do we strengthen our character? Brian's writing always challenges me to think, to reflect, to listen to God to become all that God wants me to be.

On page 16, Brian writes, "spiritual practices are about life, about training ourselves to become the kinds of people who have eyes and
actually see and who have ears and actually hear, and so experience...not just survival but life. " Brian reviews how these practices got started and are practiced by 50% of the world's largest faiths, Christianity, Islam and Judaism.

Brian reflects on what it means to be a follower of Jesus, walking in this new way of life and seeing His Kingdom and how we fit into it. How we become more learners of this way so that we can model it for others. He follows the life of Jesus with the life of Paul and how Paul's life echoed the life of Jesus by being "reconciled with God, one another, and all creation in a global community."

Brian's humility also comes out in his writing, how he has learned these different practices from different friends who come from different backgrounds. These have added richness to his his spiritual journey and have clarified where the destination of this journey is to take us. I will let you discover what the practices are but I have found this book to be practical, raising questions, having a time at the end of each chapter to reflect or to discuss with others various implications through the spiritual exercises. Page 185, "It would be tragic for you to read this book and walk away with a longer to-do list." Page 188, " The ancient way is about joining God in the spending of every day."

This book has been helping me to find my way. Maybe it will help you too.