Page 11 - EMCAPP-Journal No. 19

toral are iden�fied that may be included in the Spiritual Forma�on
programmes. Mar�n Luther introduced prayer
and medita�on on the text in the context of the
trials of life and established a prac�ce of spiri-
tual forma�on for sincere believers (Wilhoit
and Howard, 2020).
In the Protestant theological tradi�on forma�-
on is not part of the theological curriculum but
rather pursued through individual faculty. In
this context, forma�on refers to human and
spiritual. In theological educa�on the scope of
forma�on could be summarised as 1) to be like
Christ, 2) to know the Word of God and 3) to do
the work of ministry. Lu (2021) asserts that
most higher educa�on contexts focus on the
cogni�ve dimension of forma�on. The dimensi-
ons of self awareness in spirit, emo�on and
awareness are neglected.
According to Lu (2021) transforma�ve learning
occurs when a person’s frames of reference are
cri�cally examined and new frames of refe-
rence developed. New frames of reference are
formed by going through a process that invol-
ves a disorien�ng dilemma; self examina�on of
feelings of anger, guilt or remorse; a cri�cal as-
sessment of asump�ons; intepre�ng one’s dis-
content as a process of transforma�on; explo-
ring new op�ons of roles; rela�onships and re-
sponsibili�es; planning new ac�ons; acquiring
knowledge and skill; trying out new roles; buil-
ding confidence and competence in the new
role, and reintegra�on into one’s life based on
the new perspec�ve (Lu, 2021). This process
fits in with the lifelong process of spiritual for-
ma�on as discussed in this ar�cle.
The Holy Spirit works in a person to recognize
an inner state of self that inspires engagement
with the Spirit. This leads to self awareness and
self reflec�on, assessment of the challenge or
disorien�ng dilemma, and consequent spiritual
development. Theologians agree that spiritual
forma�on involves mul�ple levels and dimensi-
ons that are interrelated. Self knowledge and
self awareness are essen�al elements in this
process. It is important to note that spiritual
forma�on should focus firstly on spiritual deve-
lopment and deepening our rela�onship with
Christ, and secondly on knowledge and skills.
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Inten�onal spiritual forma�on could be pursu-
ed by engaging in spiritual disciplines and spiri-
tual exercises. Tradi�onal spiritual exercises
and disciplines such as those developed and
prac�ced by the desert fathers and Benedict of
Nursia are s�ll relevant. The prac�ces develo-
ped by Mar�n Luther can be followed by any
sincere believer. Wilhoit and Howard (2020)
proposed the word WISDOM as an acronym to
refer to the prac�ces that should be involved in
spiritual forma�on. W- stands for wise plan-
ning. Leaders should prayerfully seek what is
needed to implement in a specific context. I-
stands for inten�onal and refers to calling peo-
ple to commit to dis�nguish themselves from
the world. S- stands for Scripture, salva�on and
Spirit and emphasises the message of salva�-
on. The D- stands for discipleship, the O- for op-
�mism and the M- for Means, or the methods,
trials and events that provide the opportuni�es
for spiritual forma�on. More recently develo-
ped educa�onal methods provide learning ex-
periences aimed at leading theology students
into spiritual forma�on (Lu, 2021). Many of
these methods and exercises could be imple-
mented by believers to engage in spiritual
growth.
Spiritual Forma�on as a Lifelong Process of
Sanc�fica�on
The spiritual forma�on of Chris�an leaders
from the perspec�ve of a lifelong process of
sanc�fica�on provides a �meline and direc�on
for growth. This perspec�ve can be applied by
any sincere believer. Forma�on and transfor-
ma�on incorporate processes, challenges and
turning points, which are woven together in
the lifelong process of sanc�fica�on (Clinton &
Clinton, 2004; Naidoo, 2008). Through these
challenges believers are becoming more Christ-
like and their Chris�an character is shaped in
accordance with God’s work in them. Ephesians
2: 10 states: “We are God’s handiwork, created
in Christ Jesus to do good works, which God
prepared in advance for us to do.”
Paul, in his le�er to Titus, encouraged him to
admonish true believers to be ready for every
good work. Titus was instructed to remind
them “to be submissive to rulers and authori-
�es, toobedient, to speak evil of no one, to avo-