cow tipping: wrestling with youth ministry

The False Self of the Early Adolescent: Part 1

In graduate school I was introduced and personally transformed by the writings of those in the area of spiritual formation. Working with middle school students, I have cautiously, but courageously, introduced as many spiritual disciplines to my students as possible. Personally, I have been especially intrigued by the concept of the "false self." The term "false self" has a long history in the Christian tradition beginning with Paul (Col 3:9) and finding its contemporary use by writers such as Thomas Merton, Basil Pennington, Richard Rohr, David Benner, and Robert Mulholland. For the purposes of this post and future posts, let me define the term "false self." Here is Thomas Merton's definition:

"This false, exterior, superficial, social self is made up of prejudices, whimsy, posturing, pharisaic self-concern and pseudo dedication. The false self is a human construct built by selfishness and flights from reality. Because it is not the whole truth of us, it is not of God. And because it is not of God, our false self is substantially empty and incapable of experiencing the love and freedom of God." -Thomas Merton, New Seeds of Contemplation

So, I've been wondering, does a middle school student have a false self? We know that developmentally they are in the early stages of identity formation, biologically they are going through new brain development, and socially they are experimenting with relationships. Basically, middle school is all about trying on different selves. So, would it be fair to say that all of their selves are false for an early adolescent? So when it comes to practicing spiritual disciplines that require a young adolescent to relinquish their false self (self-examination, silence, solitude, submission, confession) it would be difficult because they haven't yet discovered the self they have to give away - right?

False Self: Defined

False Self: An identity rooted in secondary things like accomplishments, productivity, people pleasing, fame or success. The false self is always an identity that can be lost because it is a "self" we develop.

"This false, exterior, superficial, social self is made up of prejudices, whimsy, posturing, pharisaic self-concern and pseudo dedication. The false self is a human construct built by selfishness and flights from reality. Because it is not the whole truth of us, it is not of God. And because it is not of God, our false self is substantially empty and incapable of experiencing the love and freedom of God." -Thomas Merton, New Seeds of Contemplation

Taize

I'm headed out to Ascension Catholic Church in Oak Park, IL tonight for their monthly Taize Prayer Service. I was introduced to Taize (and Ascension) when I was a grad student at Wheaton College. We were required to attend for a class on spirituality, and I enjoyed it so much that I kept attending for 2 years. After getting back into full-time ministry, I stopped going. I don't know what I was thinking! It's probably the most powerful practice for personal transformation I have ever experienced. I have decided to make Taize a part of my "Rule For Life." I'm also scouting it out for my student leaders - I'd love to take them with me some month and get their perspecitve.

What is Taize?
Taize was founded at the beginning of World War II by a young Swiss theologian named Roger Shutz who wanted to work for peace and help refugees by celebrating Christian unity. Today, more than 100 men -- Catholic, Protestant, and Eastern Orthodox, from all over the world -- are monks there, led by Brother Roger. The community has no preaching but has become famous for its simple, meditative music, and prayer. Many thousands of visitors travel to Taize every summer. Outside of France, Oak Park, IL is reportedly the largest Taize gathering.

What does a Taize service look like?
The service begins with several Taize chants. The purpose of those 2 or 3 chants that they begin with is to help people make the transition from the business of their day into the spirit of the prayer.

All the children will come forward to the cross and light their candles, and they'll take their candles through the church. And at that time everybody stands and we sing an alleluia.

There is normally a Scripture reading. The point of the Scripture is to proclaim God's word, to allow people to hear God's word. Later in the service it will provide a source for people to meditate on. There's no preaching at a Taize service. We listen to God's word and we offer our prayers. We don't have some dogmatic sermon or homily; it's pure prayer in that way.

Then, people will bring their candles forward -- a great procession of light. They will place their candles in containers around the altar area. There are various icons, ancient Christian images. For some people it's a wonderful way of being united with everyone that's here. It seems that Christians often want to focus on their differences instead of the unity that already exists. That lighted candle can be symbolic of a prayer they're holding in their heart. It can be symbolic of a loved one or a friend who's in great need.

We have a period of silence. And the period of silence lasts about ten minutes. Everybody in this church prays in a different way. What we try to provide here is a place and a space for people to encounter the presence of God in silence. Then we have intercessory prayer, and we believe that's one of the greatest things we can do -- pray for each other and pray for peace. We open it up in the church, and we allow people to pray for whatever the feel they need to pray for.

We end with a final hymn or song or chant. Music can be very powerful. It doesn't have to be extravagant, it can be very simple. And that is the whole point of worship music. It's supposed to help people in their spiritual search.