Lynne is a Presbyterian minister and author of numerous books and Bible study guides. She lives in Dunedin, New Zealand, where she is a lecturer in pastoral theology. Read more »
Lynne's recently recorded a one-minute video for her departmental website describing what's most important to her in her writing and teaching.
Lynne spoke last year on "Spiritual Practices for Preachers" (recorded as a video on YouTube.) The talk is relevant to anyone in ministry and focuses on how to draw near to God simply as a child of God as well as engaging in spiritual practices for the sake of ministry.
"Lynne's writing is beautiful. Her tone has such a note of hope and excitement about growth. It is gentle and affirming."
— a reader
"Dear Dr. Baab, You changed my life. It is only through God’s gift of the sabbath that I feel in my heart and soul that God loves me apart from anything I do."
— a reader of Sabbath Keeping
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Saturday August 30 2014
I wrote two books on midlife, 15 and 13 years ago. In the books I defined midlife as the years between 35 and 55. I interviewed a lot of people between those ages, and I also read the dozen or so books on midlife that were available at that time.
The books written in the 1990s about spirituality at midlife were focused on the experiences of the Baby Boom generation and people slightly older. Almost all of my interviewees for my books were Baby Boomers. When I wrote my two books, the leading edge of Generation X was just entering midlife, so maybe I interviewed a few Gen Xers, but not many.
Now that the leading edge of Gen X has reached 50, I’m curious about the ways Gen Xer experience midlife. Oddly enough, very little has been written about midlife in the past dozen years. In what ways is the Gen X midlife journey similar to and different from the Baby Boomers? It looks like I’ll get my answers. I’m going to be supervising a Ph.D. student who will be writing her thesis on midlife. She’s going to interview ministers and spiritual directors about what they observe about the spiritual needs and pathways of people at midlife today. And she’s going to interview people at midlife about their experiences.
One of the amusing moments in the process of her acceptance as a Ph.D. student came when the post-graduate admissions committee in my department was considering her application. All of my colleagues on the admissions committee with me are between 35 and 55, and one of them said after reading her proposal, “Really? People have unique spiritual needs at midlife? I didn’t know that.”
So I spent a few moments of the meeting summarizing the main points of my books. I said that churches have age-related ministries for children, youth, young adults, and seniors. We treat midlife folks as the work horses of our congregations, without particular age-related needs. Yet many writers assert that midlife is a time of rich spiritual growth, as we realize we won’t live forever and as we begin the process of evaluating the first half of our lives and looking ahead to the second half.
After the admissions meeting, one of my colleagues asked me if he could read one of my books on midlife. He said that the ideas in the proposal and the words I said about midlife at the meeting resonated with him and he wanted to learn more. I lent him A Renewed Spirituality and he read it and found it quite helpful. He will turn 40 in December, so he is in the last years of Gen X. The fact that he found my book helpful is my first clue that Gen Xers are indeed experiencing at least some of the same issues at midlife as the Baby Boom. I can’t wait to learn more from my student researcher.
If you’d like to read a summary of the main ideas in my books on midlife, I recently wrote an article called “Faith at Midlife.” My two books on midlife are A Renewed Spirituality: Finding Fresh Paths at Midlife and Embracing Midlife: Congregations as Support Systems.
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Thursday August 21 2014
The church in Seattle where I served as associate pastor from 1997 to 2004, Bethany Presbyterian, has asked members of the church community to write psalms, so I decided to write one. I’m posting it here, along with some reflection/journaling questions.
Psalm for 2014 by Lynne Baab
Loving God, we’re tired:
worn out from multitasking,
frustrated by new software and apps,
and overloaded with stimulation.
We wonder how to nurture friendships
in a Facebook age
and how to love
new Hindu, Buddhist and Muslim neighbors.
God, our Creator and Redeemer,
be the still point in the turning world.
Guide us into your paths
and help us embrace the challenges
set before us,
relying on your grace and power
and looking to our brothers and sisters in Christ
for companionship and support.
God our help and our joy,
put your song on our lips
and your love in our hearts.
Are you tired these days? What contributes to your fatigue? What helps you find energy?
What helps you experience God as the still point in the turning world?
What helps you rely on God’s grace and power?
In what settings are you likely to have God’s song on your lips and God’s love in your heart?
Friday August 15 2014
Two years ago I was in the middle of writing my book on listening and I was stuck. I had written a good chapter on listening for the sake of mission. I had written three chapters on listening to God in communal discernment, in communal spiritual practices and through communal engagement with the Bible. I had written basic chapters on listening skills, why and how we listen, and obstacles to listening. I had one chapter left to write, focused on listening to each other within a congregation.
I had quite a few good stories to use in that one remaining chapter, but I didn’t have a central idea for the chapter. My stories and ideas felt scattered.
I set the book aside to go to an academic conference that I was not particularly excited about. The only thing I was anticipating was two keynote talks by Nancy Tatom Ammerman. She described her most recent research on spiritual patterns among people in various religions, and to my great delight she gave me the unifying idea for my troublesome chapter. In addition to helping with that chapter, her research helped me gain an entirely new perspective on the significance of listening in all forms of discipleship and spiritual formation.
Ammerman and her team of researchers interviewed dozens people in Boston and Atlanta about their spiritual convictions and practices. They sought out people with diverse religious commitments: Protestants, Roman Catholics, Jews, Buddhists, Hindus, Wiccans, atheists, agnostics, New Age practitioners, etc. They found that the people who had the deepest spiritual commitment also had friends with whom they talked about the overlap between their spiritual commitment and their everyday lives, between the sacred and the secular, between the holy and the ordinary. Ammerman called these friends “spiritual compatriots.”
The research showed that people most often found these spiritual compatriots in three settings: congregations, the home and the workplace. The congregation has special significance, because congregations provide places for people to learn to talk about this overlap between God and daily life. People then brought that ability to talk about God’s role in everyday life into their homes, and they often found people at work with whom they could talk about it.
Ammerman said that the people who were the most comfortable talking about this overlap of the holy and the ordinary were the people who were the most involved in mission of various forms.
After listening to Ammerman, I spent a lot of time thinking about the places in congregations where people talk about the overlap between their faith and their daily life: small groups, men’s and women’s events, retreats, coffee hour, etc. Good sermons model ways to talk about this overlap. The key is to make space for people not just to chat and get to know each other, but to go deeper to the place where they are able to talk about where God is in their daily lives, how they feel called to follow Jesus in everyday life, where they feel the Holy Spirit’s guidance and empowering.
I began to think about pastoral care, which has often been viewed as a good and necessary thing, but somewhat separate from discipleship or mission. Often the major crises of life are the places where we see God at work most profoundly. Maybe God seems clearly present guiding the cancer patient to the right doctor or helping feuding siblings to get along at a funeral. Maybe God seems particularly absent in a crisis. Making room for people to talk about God’s presence and absence in big challenges, a major task of pastoral care, now seems to me to be integrally connected to Christian discipleship and mission.
Conversations where we can talk about the overlap between the Christian faith and daily life require good listening, drawing people out, and asking perceptive questions. We need to allow conversations to go on long enough for people to work their way around to the issue of where and how they experienced God in a particular situation. Because of Nancy Ammerman’s research (recounted in her book Sacred Stories, Spiritual Tribes: Finding Religion in Everyday Life) I saw the significance of listening in congregational life in a whole new light.
(If you'd like to receive an email alert when I add a new post to this blog, sign up over in the right hand column where it says "subscribe." This post originally appeared on the Godspace blog.)
Saturday August 9 2014
I have a new colleague in my department, and we're having our first one-on-one conversation. I ask him the normal questions: Where are you from? Where did you study? Tell me about your family. What are your interests?
I'm carefully watching my inner thoughts and feelings as he talks. I'm watching for a moment of tension or discomfort.
Maybe he'll tell me he's a bit of a political activist and I'll find out his political convictions are quite different from mine. Maybe he'll tell me he practices a religion other than mine.
And if either of these happen, I'll wonder if I'm conveying that I approve of his beliefs and convictions because I'm trying to listen well. That would make me tense. And I'll probably feel uneasy wondering how to respond to his expression of values different from my own.
Watching for that inner tension as I listen is a new practice for me. It comes out of research I conducted a couple of years ago. I interviewed 63 people about the role of listening in congregations, and I tacked on a question about obstacles to listening at the end of the interviews.
To my surprise, most of my interviewees were the most passionate as they described obstacles when listening.
Some of those obstacles come from outside us, such as noisy rooms, a soft-spoken conversation partner or someone who talks really fast. But many more obstacles come from within.
Quite a few of my interviewees used the term ''inner noise'' to describe the emotions and thoughts that make us want to stop listening, perhaps by changing the subject or getting up to do something.
I've already described two kinds of inner noise: wondering if by listening to someone I disagree with, I'm giving tacit approval to their point of view, and worrying I won't know how to respond appropriately.
My interviewees also talked about other forms of inner noise, including the tyranny of the ''to-do'' list floating around in our mind and a feeling of time pressure that makes it hard to be present with people we're talking to.
Tuesday August 5 2014
I view listening as a key skill for hospitality in all its forms. Imagine a traditional hospitality setting: you are offering a traveler a place to sleep. “What do you need right now?” you ask. “A shower? A nap? The wifi password? A cup of tea?” You listen to the response and try to meet the traveler’s need. In addition, you may need to listen to subtle cues that help you know what the traveler needs.
Meal times are another typical hospitality setting, and listening plays a key role in mealtime conversations. I have sat through many meals where one person is talking, talking, talking . . . taking up all the air time and dominating the conversation. And I have enjoyed many meals where the host or someone else draws people out and listens carefully. A world of difference!
The connections between listening and hospitality go far beyond lodging and meals, however. I have a very broad definition of hospitality (which I described in a post on the Godspace blog). I see hospitality as an open stance toward others, a receptivity to who they are and what they have to offer. I see hospitality as a welcome to others that can happen in a short conversation or a long-standing relationship. This kind of welcome and receptivity requires good listening skills and the willingness to stop talking long enough to hear deeply from the other.
One of the obstacles to this kind of listening comes from our fears that if we listen deeply and carefully to someone we disagree with, we will be communicating tacit agreement to their perspective. Imagine I have just met someone new in my workplace, and a few random comments she makes leads me to believe she practices a religion very different from mine. If I draw her out about her religious practices, will she think I agree with them? Or perhaps she expresses a political opinion diametrically opposed to mine. If I draw her out about her political convictions, will she think I give assent to them?
The authors of a communication textbook write, “There is a difference between understanding and agreeing with a speaker. We need to develop new psychological habits that encourage us to keep an open mind and a positive attitude to the motivation behind what is communicated to us orally.”
These communication scholars might recommend language like this: “Tell me about X” (when X is the thing I profoundly disagree with). “Tell me what motivated you to get involved.” We indicate our openness to understanding what lies behind the other person’s commitment. We open ourselves to the other person’s story. At some point in the conversation we are free to say, “Wow, I don’t agree with the conclusion you came to, but it’s very interesting to see where your convictions came from. Tell me more about how you got there.”
As long as we believe that listening implies agreement, our ability to be truly hospitable to the people we meet will be truncated. We won’t listen well because we will be fearful that we will hear something we disagree with and that we won’t know how to respond. All of us can grow in believing that listening does not imply agreement, that understanding other people’s stories, motivations and thought processes will enrich us even if we disagree with them.
(If you'd like to receive email updates whenever I post something on this blog, look in the right hand column of this page for "subscribe." These ideas came from the research for my book The Power of Listening: Building Skills for Mission and Ministry. This post originally appeared in the Godspace blog.)
 Terry Mohan, Helen McGregor, Shirley Saunders, and Ray Archee, Communicating! Theory and Practice, 4th ed. (Sydney: Harcourt Brace, 1992), 417.