All of us have heard it: He/she is not my type. There is nothing overtly wrong with the
person; it is not that they are a sociopath or eat spaghetti with their
fingers. Nonetheless, they just doesn’t
feel “right.” Finding the right type
has become a huge industry in America.
Dating services have become a $2 billion a year industry, employing over
3898 people in 2013. Some services are
specializing in particular types of people--Christian, Jewish, over 50,
etc. Finding the right type has become
a highly sophisticated process involving exhaustive questionnaires and computer
programs.
Finding the “right type” is big deal.
When individuals go looking for a church, they are looking
for a certain “type” of congregation.
They may not think of it that way; they may not even know that they are
doing this. But, they do know when it
does and does not feel right. There are
no questionnaires to complete or computer program to run. People reply on the feeling they get as they
walk through the door and begin to hear conversations and experience the
worship service.
Israel Galindo, in his book The Hidden Lives of
Congregations—Discerning Church Dynamic observes that there are six broad
styles of spirituality, or types, that characterize congregations: (1) cognitive
spirituality; (2) affective spirituality; (3) pilgrim
spirituality; (4) mystic spirituality; (5) servant spirituality;
and (6) crusader spirituality. No style perfectly captures any single
congregation, but these 6 styles help us to understand our congregation and why
some people connect there and others do not.
These styles are shaped by theology, doctrine, local culture, and/or a
deliberate marketing strategy. A
congregation selects them, consciously or unconsciously, because that particular
style has affinity with the members’ social world. In other words, this style resonates with and makes sense of
those people’s experiences and the world around them. In this journal, I will discuss two of the spiritual styles, and
then next time I will discuss the other four styles.
Cognitive Spirituality: This style reflects the
preoccupation of Western culture with rationality and scientism. This “spirituality of the head” tends to
emphasize, even perhaps overly emphasize, the cognitive component of effectual
faith {Galindo, p. 106]. Attention is
given to right concepts and doctrine.
Right belief rightly interpreted is a priority. This style of spirituality is prevalent in
mainline churches. Worship tends to be
liturgical with a lot of attention given to the biblical text itself. The preaching has an overt teaching to it,
and it is important for the preacher to appear to be well educated. These churches have a strong Christian
education program. There is room in this congregation for seekers, skeptics, and
doubters, because members have strong confidence in their beliefs and are not
threatened by other beliefs or unbelief.
This is a church of people who know what they believe and can articulate
that belief in a compelling way. This
spiritual style can, however, neglect the more emotional needs of the
congregation. It can fail to recognize
that not all of the life of faith resides in the cognitive domain. This style
of faith can confuse “cognitive” with “rational.” Effectual faith requires attention to the affective, behavioral,
and volitional components of faith as much as the cognitive component (Galindo,
p. 107).
Affective Spirituality: Movements within Western culture that have reclaimed for
spirituality a heartfelt component have been renewing for our churches.
Affective spirituality raises up the felt, pietistic, and devotional dimensions
of faith. Experiencing the faith is
very important in congregations of this type.
Warm and intimate fellowship is central to the life of these
congregations. Feelings of intimacy and
belonging and affirmation take precedent over other aspects of faith and church
life. These churches require pastoral
skills that will engender and multiply these feelings. Worship takes on the tone of celebration; it
is enthusiastic, joyful, and unapologetically emotional. Praise is a word often on the lips of people
in these congregations. Unlike in “cognitive spirituality congregations” where
hymns are chosen for their elegant texts in support of well-articulated
orthodoxy and tradition, in “affective spirituality churches” the music is
chosen for emotional impact. They may
repeatedly sing choruses that do not have profound meaning, but the music
“moves” the worshipper to a deep experience of transcendence. The prayers are impromptu, highly personal
expressions that communicate sincerity and authenticity. The first person singular “I” may replace
the corporate “we” in public praying.
Priority is given to speaking of evangelism, the need for conversion,
affirmation, or hope. At its best,
affective spirituality “shapes a hopeful and optimistic membership with an
ability to embrace life’s challenges… [Galindo, p. 108].” It can, however, be
dismissive of the content of Christian faith.
People lose the ability to discern between one experience and another,
healthy belief and unhealthy belief.
You can end up with a situation where one experience is as good as the
next. “Without the corrective that
critical discernment provides, members are at risk of not appreciating that
some experiences ennoble us, while others diminish us—even though they ‘feel’
good {Galindo, p. 109].”
Next time we will look at the other four spirituality
styles. None is perfect, but looking at
them helps to understand our congregations--what we are and what we are
not. Begin thinking about the
spirituality type of your congregation.
Blessings,
Jim Kelsey
Executive Minister
