technology & deformation

the crisis of spiritual formation:

dallas willard’s introduction

• modern culture lacks moral/spiritual direction

• the human self is disordered and fragmented

• superficial solutions dominate

• true transformation = renovation of the heart

dallas willard: why the heart

• the heart = the spiritual center

• source of character, will, and moral orientation

• provers 4:23 “above all else, guard yourm heart”

• spiritual formation is always happening — for good or ill

dallas willard: the human problem

• created for harmony with God

• sin causes disintegration

• the ‘ruined soul’ = misdirected life

• evil becomes embedded in the human system

dallas willard: model

1. will = capacity to choose

2. mind = thoughts and feelings

3. body = behavior and habits

4. social context = relationships and roles

5. soul = integrats the whole person

the ruined soul

1. will is enslaved

2. mind is deceived

3. body is addicted

4. social life is broken

5. person becomes ‘lost’ or ‘fragmented’

dallas willard: the aim of renovation

• spiritual formation in Christ = inner transformation

• not behavior modification

• not instantaneous

• requires intentionality, grace, and practice

dallas willard: key takeaways

• spiritual formation is ongoing

• without renovation, disintegration persists

• true change requires reshaping the heart

• Christ offers forgiveness and transformation

monasticism in the 4th-5th century

• rise and spread of monasticism

• relationship to Roman society and Church

• spiritual and theological motifs

• key figures and legacies

origins of monasticism: religious & cultural roots

influences on early monasticism

• jewish: essenes, therapeutae, John the Baptist

• Pagan: Pythagoreans, Cynics, Gnostics

• Eastern: Indian holy men, Manichaeans

• Christian: Teachings of Jesus, Acts of the Apostles

— monastic ideals did not emerge in a vacuum

— they drew from ascetic streams in various traditions, particularly the concept of withdrawal and self-denial as spiritual disciplnies

social and spiritual motivations: why monasticism toook root

• escape from social burdens and urban life

• protest against church secularization

• imitation of martyrs in new context

• desire for a purer Christian life

major types of monastic life: varieties of monastic experience

• hermit (anchorite)

• cenobitic

• semi-eremitic/laura

hermit (anchorite)

solitary prayer and asceticism (ex. St. Anthony)

cenobitic

communal life under a rule (ex. Pachomius)

• regular living under a set of rules

• usually in monastic setting

• shared resources, structure, daily routine

Semi-eremitic/Laura

loose association with shared leader (ex. Saba)

distinctive developments: regional variations in monastic practice

• egypt: desert spirituality, cenobitic foundations

• syria: stylites (ex Symeon Stylites - lived on pillars)

• palestine: Laura communities (ie, Saba)

monasticism’s legacy: lasting impact of monasticism

• spiritual ideal for centuries

• missionary and pastoral work

• shaped theology, liturgy, and ecclesial life

• laid groundwork for medieval monastic orders

monastic life: summary

• monasticism emerged from diverse influences

• responded to new social and spiritual needs

• developed rich theological and symbolic frameworks

• left a deep mark on Church history

why did monasticism arise?

• response to church’s new status under Constantine

• desire to recover radical discipleship

• loss of martyrdom spurred new forms of sacrifice

• inspired by Jesus’ teachings on poverty and holiness

how did monasticism develop over time

• from isolated hermits → structured communities

• growth of regional styles (Egyptian, Syrian, palestinian)

• formal rules (ie., Basil, Benedict)

• integration into Church life (ie., Augustine, Cassian)

what is the legacy of monasticism

• spiritual disciplines (Prayer, fasting, silence)

• educational centers and manuscript preservation

• global missions and evangelization

• continued relevance in retreat and contemplative movements

kevin hector: attention & wonder

• to perceive that which is extraordinary in ordinary, everyday life

• one of the chief reasons that we do not notice more is that we have simply become used to seeing (and so, not seeing) the things around us

• noticing can beget noticing

kevin hector: attention requires us to let go of the concepts & frameworks through which we ordinarily filer our surroundings, so that

we can open ourselves to the richness and peculiarity of the world around us

kevin hector: attention can be a spiritual practice, then, insofar as it trains us to notice more of the world around us and thus to 

appreciate more of its richness and wonder, for this is part of what it would mean to treat the world as created 

kevin hector: the key to perceiving the world around us with a sense of wonder is to

prime ourselves to do so, which is to say that we will be much more likely to experience wonder if we are expecting to

kevin hector: by disciplining our powers of attention, we become capable of attending more fully to objects, which means,

that we become capable of attending more fully to God

james clear; the power of atomic habits

• success if the product of daily habits — not once in a lifetime transformations

• you should be far more concerned with your current trajectory than with your current resluts

• your outcomes are a lagging measure of your habits… you get what you repeat

james clear: goals

• the results you want to achieve

• good for setting a direction

• can be a form of treating a symptom without addressing the cause (ie a messy room)

james clear: systems

• the current structure of your life

• the processes that lead to results

• best for making progress; the proper focus of habit formation

james clear: the plateau of latent potential

if you find yoruself struggling to build a good habit or break a bad one, it is not because you have lost your ability to improve. it is often because you have not yet crosses the PoLP… your work is not wasted; it is just being stored

james clear: 3 layes to behavior change

1. outcomes - what you get

2. processes = what you do

3. identity = what you believe

james clear: outcome-based habits

focus is on what we want to achieve

james clear: identity-based habits

focus is on who you want to be

james clear: the biggest barrier to positive change at any level - individual, team, society - is

identity conflict

james clear: THE GOAL

• the goal is not to read a book, the goal is to become a reader

• the goal is not to run a marathon, the goal is to become a runner

• the goal is not to learn an instrument, the goal is to become a musician

james clear: the first step is not what or how but 

who

james clear: decide the type of person you want to be

• what do you want to stand for

• what are your principles and values

• who do you wish to become

• who is the type if person that could get the outcome i want

james clear: habit loop

1. cue = noticing the reward

2. craving = wanting the reqard

3. response = obtaining the reward

4. reward = end goal of every habit

james clear:whether or not a response occurs depends on

how motivated you are and how much friction is associated with the behavior

james clear: we chase rewards because they serve 2 purposes

1. they satisfy us 

2. they teach us 

james clear: four laws of behavior change → create a good habit

1. cue - make it obvious

2. craving - make it attractive

3. response - make it easy

4. reward - make it satisfying

james clear: four laws of behavior change → break a bad habit

1. cue - make it invisible

2. craving - make it unattractive

3. response - make it difficult

4. reward - make it satisfying 

the power of atomic habits

• success is the product of dail