Lynne is a Presbyterian minister and author of numerous books and Bible study guides. She lives in Seattle. Read more »
Soon before she left her position in New Zealand as senior lecturer in pastoral theology, Lynne 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 September 13 2014
Congregational consultant and seminary professor Craig Satterlee uses the term “holy listening” to describe the kind of listening we do when we seek to discern “the presence and activity of God in the joys, struggles, and hopes of the ordinary activities of congregational life, as well as the uncertainty and opportunity of change and transition.”[i]
This kind of listening is holy because when we engage in it, we are hoping and expecting to encounter God. Leaders and members of a congregation can listen in a holy manner in a variety of places and activities, as Satterlee describes so vividly. He believes holy listening is indispensible, because it builds intimacy in congregations and helps people connect with each other in a way that goes beyond the superficial, resulting in powerful bonds between people.
Satterlee notes that our listening is imperfect, because we are flawed people with our own agendas, but we can try to listen attentively and carefully. He writes:
Holy listening demands vigilance, alertness, openness to others, and the expectation that God will speak through them. Holy listening trusts that the Holy Spirit acts in and through our listening. We discern and discover the wisdom and will of God by listening to one another and to ourselves. From a Christian perspective, holy listening also takes the incarnation seriously; it dares to believe that, as God was enfleshed in Jesus of Nazareth, so God is embodied in other people and in the things around us.[ii]
I love the idea that holy listening takes the incarnation seriously. My understanding of God’s call to mission is rooted in a commitment to honor the incarnation of Jesus by responding to Jesus’ words that we are sent into the world as he was sent (John 17:18). As we do that, the Holy Spirit enables us to perceive the presence of Jesus in wildly diverse people and places, and our listening becomes holy.
The word “holy” means set apart, consecrated to God or to a religious purpose. Good and careful listening has several purposes, all of which seem to me to be holy:
My husband, Dave, recently said that “holy listening implies keeping one ear cocked to what God might be saying. Maybe you could call it ‘augmented listening.’” Holy listening in his view, then, is a form of double listening, and Dave believes holy or “augmented” listening plays a role in many different kinds of conversations, including evangelism.
Celia, a Baptist pastor and spiritual director, is another person who advocates trying to listen to God while listening to others. This helps her stay open to what God might be saying to her while she listens: “I learn so much when I listen to others. It’s like doorways opening.” She reflected that in conversations, we need “a kind of appreciative inquiry,” which she describes as interest and acceptance instead of judgment, asking how people understand an issue, which enriches everyone.
Celia went on to discuss the way listening helps people get in touch with what they themselves believe, another form of holy listening that involves paying attention to multiple layers of meaning. She reflected,
Listening often helps people become conscious of what they’re saying. It helps them make connections they haven’t seen before. People say, “I’ve never said that before. I wonder if that’s right.” We can journal or talk to ourselves, and things come up. Why is it so different, so much richer, when we talk to others and they listen?
When we engage in holy listening in conversations with people, we expect to meet God in new ways as well. What a gift!
(This post is adapted from my book, The Power of Listening: Building Skills for Mission and Ministry, and it first appeared on the Gathering Voices blog. If you'd like to get an email update whenever I post on this blog, you can sign up in the right hand column where it says "Subscribe.")
Friday September 5 2014
Spiritual practices—various forms of prayer and Bible study, and other practices as well—can play a significant role in congregational discernment. In a time when congregations are dealing with unprecedented challenges—ethnic shifts in neighborhoods, dwindling financial resources, changes in family patterns, less time available for volunteering, and an increasingly secular society—discernment has become a central issue. What is God calling us to do? What unique contribution can we, in this specific congregation, make in our community? In the wider world?
If we want to be missional congregations, engaging with God’s mission in the world, modeling ourselves after the incarnational ministry of Jesus, these questions are vital. We need to hear the Holy Spirit’s guidance about exactly what we are called to do in our community and in the wider world. We need to grow in our ability to discern the difference between a good idea and the right idea, the direction where God is calling us to walk.
The question of discernment has come into view because of another issue as well. Many congregational leaders are tired of church organization being conducted by Robert’s Rules of Order. They quite rightly rebel against a kind of dualism that views worship and small groups as spiritual, while leadership of the church is treated like business. Either God is present in everything we do, and we expect God’s guidance in all our activities, or we are engaging in hypocrisy.
Some leadership boards in congregations have moved beyond Robert’s Rules of Order to embrace a process of consensus building, and consensus has many advantages over voting. Consensus involves discussion leading to general agreement about a conclusion or decision. This process is often slower than voting on a decision after only brief discussion, but it usually results in a greater degree of ownership by participants, and it provides the opportunity to deal with resistance earlier than when decisions are made by voting.
Often consensus building among congregational leaders centers on meeting the greatest number of needs or desires. The focus is on what we need and want. In contrast, discernment is radically different because it focuses on listening for God’s voice and guidance through the Holy Spirit. Discernment is grounded in the presupposition that our lives and our ministry belong to God, and that God’s Spirit will guide us into decisions that reflect God’s will and values. Our needs and desires need to be considered, but they are neither the starting point nor the primary motivator.
Both consensus and discernment require carefully listening to everyone involved, so the process is similar. In fact, consensus plays a role in the discernment process, as a group tries to come to a conclusion about what they are together hearing from God. The kind of consensus that plays a role in discernment involves the following:
How do we arrive at consensus through discernment? Spiritual practices help us remember who God is and who we are, an essential first step. They give a foundation for peace and resting in God. They help us keep our roots in Christ. Engaging in centering prayer or the prayer of examen together, practicing lectio divina as a leadership group, or spending a long time in thankfulness prayers can get a process of discernment off to a good start because they remind us who we are and Whose we are. They remove the dualism of viewing worship as spiritual while dismissing planning as business as usual. They set the stage for a listening process.
In addition, spiritual practices can play a role in the middle or later stages of a process of discernment. In different ways, spiritual practices help groups of Christians discern what God is up to, the key component of all stages of discernment. One church member remarked that spiritual practices are “like cleaning my glasses,” restoring fresh and clear vision. Having clean glasses makes a valuable contribution to discernment at any stage.
(This post originally appeared on the Gathering Voices blog.)
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.)