Watch Chris Hall’s Introduction here.
The Church has acknowledged the wisdom of the Desert Mothers and Fathers for centuries. In these videos, Chris Hall gives us a glimpse into why. The introduction outlines the format for the sessions to come—but also lays out for us the crux of desert spirituality: Be free of distractions; and Live in such a way that love is the final result in our lives.
In each of the following sessions, we will:
Small Group Leaders: Equipment Required
1. What did you hear?
The study group leader picks up the pebble and shares what resonated and what brought up resistance. One sentence for each. No comments, no questions. The study group leader then passes the pebble to their neighbor.
When a group member is holding the pebble, it is their turn to share if they want to— everyone should be given the courtesy of being listened to without judgment or comment but remember, one sentence for each. If a group member does not wish to share anything then they can simply pass the pebble to their neighbor.Some people may not be comfortable passing an object around the group. You may want to provide hand sanitizer for everyone to use before and/or after touching the pebble. However, please also feel free to find more creative ways to pass on the right to share without interruption.
2. What are you thinking?
After you have all had the chance to share your initial impressions you can open up the group for discussion.
a. In what way did fleeing to the desert help the monks see truth? What other situations / metaphorical deserts can you think of that might cause us to encounter truth?
b. How noisy is your environment? What options do you have for practicing attentiveness?
c. We all have a rule of life, whether we are conscious of it or not:
Abba Anthony cultivated the habit of listening to wise elders.
How considered is your “rule of life?”
3. Reflecting on Scripture
The word rule in our culture is a dictate, a law to be followed. However, the root of the word means “trellis, something to support growth rather than an obligation to follow.” Does that change the way you think about these “desert practices”?
Psalm 139:1–12 implies that the truth we run from is already known to God. Does that knowledge make you feel more or less vulnerable?
Finish by reading the passage again.
Psalm 139:1–12 All Scripture quotations are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™
1 You have searched me, Lord,
and you know me.
2 You know when I sit and when I rise;
you perceive my thoughts from afar.
3 You discern my going out and my lying down;
you are familiar with all my ways.
4 Before a word is on my tongue
you, Lord, know it completely.
5 You hem me in behind and before,
and you lay your hand upon me.
6 Such knowledge is too wonderful for me,
too lofty for me to attain.
7 Where can I go from your Spirit?
Where can I flee from your presence?
8 If I go up to the heavens, you are there;
if I make my bed in the depths, you are there.
9 If I rise on the wings of the dawn,
if I settle on the far side of the sea,
10 even there your hand will guide me,
your right hand will hold me fast.
11 If I say, “Surely the darkness will hide me
and the light become night around me,”
12 even the darkness will not be dark to you;
the night will shine like the day,
for darkness is as light to you.
Try the following exercise at home before the next session. Please take a copy of the study guide with you as a reminder.
Chris did not set a specific practice for this session, but he did teach us that when Abba Anthony wanted to know God, he had to slow down and listen.
The rhythm suggested for your small group meetings will include periods of silence.
You are also invited to spend time in silence and listening over the next few days. Be still and know that God is God.
Once a day, find a quiet, comfortable place to sit. (Being upright makes it easier to be more attentive and to stay awake.)
Try and stay silent and still for five minutes. Thoughts will come; notice them and let them alone. If you become aware of any tension in your body—the chair holding you up, the sounds around you, etc.—then just notice, and let go of whatever you notice.
At the end of the exercise note down how it went. Was it silence, stillness, or solitude you found most challenging? Does that change with practice?
Have participants pray the following prayer together at the end of the session.
Prayer of Yielding
Psalm 139:23–24
23 Search me, God, and know my heart;
test me and know my anxious thoughts.
24 See if there is any offensive way in me,
and lead me in the way everlasting.
“Abba” Chris Hall says, “Desert Spirituality is an invitation to awareness of the truth.”
The Enneagram is an ancient system of describing people that aids self-awareness and can help us to face that truth.
The word, Enneagram, simply means “diagram of nine.” The Enneagram describes nine categories or types of people. People who share a type tend to view the world in a certain way and are motivated by similar issues. They use the same strategies to manage in life and to build their self-esteem. Each type also shares a tendency toward a particular vice.
Those of you familiar with the Enneagram will recognize that the Enneagram’s insights and structure has shaped the format of this series. Desert Spirituality covers the nine vices and corresponding virtues highlighted by the Enneagram. However, we wanted to focus on the wisdom of the Desert Fathers, and we were also wary of assigning a vice to a particular type. We are all vulnerable to any of the vices, though some may be a greater temptation than others. For these reasons, the videos and the study guides do not elaborate on the Enneagram. Instead, we have provided further information about the types in the appendix for each session.
The Enneagram does not belong to any particular religious or secular group. Aspects of its teaching can be traced back to the Desert Fathers themselves. However, it was put together in its popular form by Oscar Ichazo in the 1950s and further expanded by Claudio Naranjo in the 1970s. Many people have developed its insights since then, most prominently Don Riso, and Russ Hudson.Riso, Don Richard and Russ Hudson, The Wisdom of the Enneagram: The Complete Guide to Psychological and Spiritual Growth for the Nine Personality Types (New York: Bantam Books, 1999). The English translation of Father Richard Rohr and Andreas Ebert’s book The Enneagram: A Christian PerspectiveRohr, Richard and Andreas Ebert, The Enneagram: A Christian Perspective, rev., Peter Heinegg, trans. (New York: The Crossroad Publishing Company, 2001). was first published in 1990, and many have found the Enneagram to be a valuable tool for Christian Spiritual Formation.
In Romans 12, Paul urges us to be transformed by the renewing of our minds and to think of ourselves with sober judgement. This means being realistic about ourselves, acknowledging our strengths as well as recognizing our weaknesses. Our picture of God directly affects our relationship with Him. Similarly, our picture of ourselves has a powerful effect on that relationship.
In his book Prayer: Finding the Heart’s True Home,Foster, Richard, Prayer: Finding the Heart’s True Home (San Francisco, CA: Harper SanFrancisco, 1992), 68. Richard Foster continuously advocates honesty in prayer. “Who we are—not who we want to be—is the only offering we have to give.” In Sacred Rhythms, Ruth Hayley Barton writes, “The process of being conformed to the image of Christ takes place right there at that point of our unlikeness to Christ. . . . But even knowing this, we vacillate between our tendency to hide that which is truest about us and our longing to be changed by love.Ruth Hayley Barton, Sacred Rhythms: Arranging Our Lives for Spiritual Transformation (Downers Grove, IL: InterVarsity Press, 2006), 92–93, emphasis mine.
The Enneagram can help us see our blind spots, the truth that we hide from ourselves, what we ascribe worth to and the motives behind even our most seemingly righteous behavior. Furthermore, we tend to build a picture of God that is in our own image, so the Enneagram can help us see our false narratives about God and to see God magnified in the gifts and strengths of those who are different to us.
Type 1: The Reformer.
“Ones” are motivated by high ideals. They strive to do the best they can in any situation and are always wanting to improve themselves, the world and other people. Their self-esteem is high when they perceive themselves as being good or getting things right.
In contrast, Ones are not good at relaxing/going with the flow/letting their hair down. They are most likely to see what is wrong with a situation, a person, or even themselves before seeing the good and are therefore very hard on themselves. Their big pitfall is anger, the emotion of a frustrated goal, which they bury (because it isn’t good!). They may have a great deal of difficulty when making big decisions because they have internal arguments about the best course of action and worry a lot about what others think.
At their best, Ones are ethical, hard-working, fair, honest and self-disciplined. At their worst, they are judgmental, inflexible, controlling, and far too serious.
Type 2: The Helper.
“Twos” are motivated by the need to be loved. They need to be with people and to be accepted. As a result, they strive to meet the needs of others around them, and their self-esteem is high when they are expressing positive feelings about others, caring for people, or being asked for advice.
In contrast, Twos find it very difficult to express their own needs, to be on their own or to hear criticism. Twos often feel physically and mentally drained from giving out to others and can suddenly snap if a last straw makes them feel unappreciated or taken for granted.
Their big pitfalls are pride (at how nice they are)—and the inability to say no. They over- analyze what others say about them and take things very personally.
At their best, Twos are loving, tuned in to other people, generous, adaptable, and enthusiastic. At their worst, they are martyr-like, manipulative, possessive, hysterical, and over-accommodating.
Type 3: The Achiever.
“Threes” are motivated by success. They need to win, to be productive and avoid failure. As a result, they are hard-working, organized, efficient and task-orientated. They are very personable people who make great leaders; knowing exactly what to wear, say, and do to fit into any situation. Their self-esteem is high when they are making progress, earning money, or getting ahead.
In contrast, Threes have a tendency to get out before the ship goes down, are more interested in work than a work-life balance and can be self-absorbed. Their big pitfall is deceit. They will cover up failure in any way they can, changing the goal posts, shifting responsibility, or stretching the truth.
At their best, Threes are optimistic, confident, self-motivated, practical, efficient, and industrious. At their worst, they are superficial, vain, pretentious, vindictive, and competitive.
Type 4: The Individualist.
“Fours” are motivated by the need to avoid being ordinary. They want to experience their feelings, be understood and avoid rejection. Fours search for meaning in life and find creative and eloquent ways to communicate what they find. Fours form deep relationships and can really give of themselves. Their self-esteem is high when they are perceiving themselves as being authentic. They want to create something deep, meaningful, and unique.
On the other hand, Fours often seem to be waiting for their life to begin or for the love of their life to come along. They often feel that they are incomplete or lacking in some way. Their big pitfall is envy of those who have what they long for, or who seem to be more beautiful or creative or exceptional than they are.
At their best, Fours are warm, compassionate, expressive, creative, and supportive. At their worst, they are self-absorbed, moody, depressed, guilt-ridden, withdrawn, and stubborn.
Type 5: The Observer.
“Fives” are motivated by their search for knowledge. They need to know and understand everything to feel competent and avoid looking foolish. They have an extensive inner thought life and need space and time to be alone with, and process, those thoughts. It can be very difficult for Fives to share their thoughts with others, so expressing an opinion may cost a lot of effort. They like to be independent, rarely reveal their feelings, and hate clinginess. Their self-esteem is high when they act with integrity—doing what they think is right rather than being influenced by others.
Fives can be reluctant to get involved if they feel that they do not yet know enough. They often dislike big parties, having their privacy invaded, and being managed by people who know less about their field than they do but who can “play the game.” Their big pitfall is being stingy—in sharing of themselves, their opinions, and their knowledge.
At their best, Fives can be kind, self-sufficient, trustworthy, analytical, wise, and objective.
At their worst, they can be intellectually arrogant, critical, distant, unassertive, and negative.
Type 6: The Loyalist.
“Sixes” are motivated by a need for security. Often sixes are reluctant to upset those in authority and seek approval instead. Sometimes, however, they go all out to confront what they dread. Most Sixes like to know where they stand, to have clear rules and guidelines.
They are neat and orderly, work hard, and are very loyal. Sixes tend to have a very hospitable, welcoming, and compassionate nature. They hate flattery and pretension but do worry about what others may think of them. Their self-esteem depends on being able to do what is expected of them and feel safe.
It is characteristic of Sixes to hold themselves back from success or from standing out from the crowd. The big pitfall for Sixes is being controlled by fear. Sixes are often very anxious, acutely aware of danger, and of everything that could possibly go wrong. This leads them either to be very cautious or to plunge recklessly into something to overcome their fear.
At their best, Sixes are loyal, honest, reliable, practical, warm, and compassionate. At their worst, they can be ultra-cautious, paranoid, defensive, rigid, controlling, and self-defeating.
Type 7: The Adventurer.
“Sevens” are motivated by having fun and getting the most out of life. They are positive, upbeat people who love travel, new experiences, and surprises. They are full of energy and up for anything. Sevens are often very quick witted, can think on the spot, and like a challenge—making them very useful in an emergency as problem solvers or trouble shooters. Sevens love people, including themselves, and feel best about themselves when they are happy or have a plan for happiness in the future.
On the other hand, Sevens are easily bored and find it difficult to stick at anything long enough to gain real expertise—jack of all trades, master of none. They rarely admit the dark side of life and avoid pain whenever possible. Their big pitfall is self-indulgence. Self-discipline is not a strong suit. They hate being alone and crave affection, friends, and freedom such that commitment to one person or one cause can be difficult.
At their best, Sevens are outgoing, spontaneous, imaginative, charming, curious, light-hearted, and productive. At their worst, they are unfocused, impulsive, undisciplined, restless, opinionated, and distracted.
Type 8: The Challenger.
“Eights” are motivated by self-reliance, avoiding weakness, and dependency. They have a strong sense of justice and will stand up for the underdog. They are natural leaders. Eights speak truth, often bluntly and with colorful language. They cannot bear being manipulated or used as they themselves believe in being direct and honest. They protect their own, say what they think and fight for what is right even if it makes them unpopular. In fact, they seem to thrive on conflict. They work hard, know how to get things done, and are not afraid to be nonconformist. Their self-esteem relies on them remaining strong in their own eyes.
Eights will only show vulnerability and love when they really trust someone. Their big pitfall is that they will shamelessly use others to ensure that they get their own way. They enjoy power and have an immense lust for life on their own terms but can leave carnage in their wake.
Eights, at their best, are direct, truthful, authoritative, energetic, down to earth, protective, and self-confident. At their worst, they are controlling, insensitive, domineering, self-centered, arrogant, and aggressive.
Type 9: The Peacemaker.
“Nines” are driven by a need to avoid conflict, to empathize with others and to keep the peace. Nines are good at hearing all sides of an argument and excel at mediation but are correspondingly bad at making decisions. However, once they do reach a decision, they can be very clear. They are able to simplify complex things as they often perceive the real issue or see the big picture. Their self-esteem rests on them being calm, content, and in harmony with others. This makes them very accepting and easy to be with.
Nines struggle with inertia. It is very hard to get them going—they will procrastinate and do unimportant things whilst something vital waits—although once they do finally get going, they can roll on until it is done. They react stubbornly to pressure, so nagging a Nine to get something done will exacerbate the situation. Nines underestimate themselves and their own importance and are often overlooked. They have a problem acknowledging anger, tending to numb themselves to life’s pain. They are vulnerable to addiction—alcohol, drugs, television, or even losing themselves in a good book to block out inner or outer conflict. Their big pitfall is sloth, that is inaction, a reluctance to rock the boat.
Nines, at their best, are patient, open-minded, generous, receptive, empathic, diplomatic, and peaceful. At their worst, they are apathetic, spaced-out, forgetful, passive-aggressive, and stubborn.
We all have a type, yet we are all unique
Although the Enneagram categorizes people into nine types, it does not pretend that there are actually only nine sorts of people in the world. There are clearly an endless number of different characters. Within a type there may be massive variation according to, for example, temperament, culture, influence of parental types, and self-awareness or maturity.
In addition, we are all capable of using the strategies of any of the types and do so to a greater or lesser degree. The Enneagram is represented as points around a circle numbered in a clockwise direction ending with nine at the top. The types either side of a type are called the wings. Hence the wings for 1 are 9 and 2 (see picture below). Our own personality is influenced by our wings and the strength of each wing will differ for each person, each circumstance and also with maturity. We often have a dominant wing when younger but as we grow, we may become more balanced.