FROM THE PEW TO THE MAT: SEEING AND HEARING THE OUTSIDER A Practical Research Project presented to the Faculty of the Claremont School of Theology In Partial Fulfillment of the Requirements for the Degree Doctor of Ministry By Amber Mattingly May 2020 © 2020 Amber Mattingly ALL RIGHTS RESERVED This Professional Project completed by Amber Mattingly has been presented to and accepted by the Faculty of the Claremont School of Theology in partial fulfillment of the requirements of the degree Doctor of Ministry Faculty Advisor Dr. Lincoln Galloway Dean of the Faculty Dr. Sheryl Kujawa-Holbrook May 2020 ABSTRACT From the Pew to the Mat: Seeing and Hearing the Outsider By Amber Mattingly From the Pew to the Mat offers a practice that creates a safe enough space for outsiders to feel invited to share their experience of the Divine. This project designed an intentional non- traditional sacred space, Satsang Yoga, that includes meditation, asanas, the reading of a sacred text and facilitated dialogue to enable people from any or no religious background to build community around embodied spiritual practices in the search for truth, healing, and transformation. In visualizing those who have been hurt by or ostracized by traditional religious institutions, this work draws on the story of Hagar. The story of Hagar, the outsider, is located at the beginning of the Jewish, Christian, and Muslim sacred text. Her story teaches that God’s particular love for a people does not exclude love for others. God searched for Hagar, offered Hagar an opportunity to give voice to her experience, and Hagar boldly offers the world a name for God, the God who sees. Her story offers the theological foundation for seeing and hearing the outsider. Henri Nouwen’s book, Life of the Beloved, provided a common text to facilitate discussion about truth, healing and transformation. Nouwen wrote Life of the Beloved for people who did not participate in traditional religious practice but longed to find a spiritual path that offered meaning and hope for daily living. Nouwen invited the participants in this project to consider their experience of being chosen, blessed, broken, and given. TABLE OF CONTENTS Page Chapter 1 Project Research…………………………………… 1 Introduction………………………………………… 1 Research…………………………………………… 4 Chapter 2 Theological Grounding……….……………….…… 18 The Hagar Narrative……………………………….. 18 Conclusions………………………………………… 37 Chapter 3 The Leadership Task………………………………. 40 Henri Nouwen……………………………………… 40 Conclusions………………………………………… 51 Chapter 4 Research Project…………………………………… 53 Methodology……………………………………… 53 Discussion of Results……………………………… 61 Chapter 5 New Understandings………………………………. 85 Appendix 1 …………………………………………………….. 92 Appendix 2……………………………………………………… 94 Appendix 3……………………………………………………… 95 Appendix 4……………………………………………………… 96 Appendix 5……………………………………………………… 102 Appendix 6……………………………………………………… 103 Appendix 7……………………………………………………… 104 Appendix 8……………………………………………………… 105 Appendix 9……………………………………………………… 106 Appendix 10…………………………………………………….. 107 Appendix 11…………………………………………………….. 110 Bibliography ………………………….………………………… 111 iii Chapter 1 Project Research Introduction This project addresses the need for non-traditional spaces, such as Satsang Yoga, where people of different or no religious backgrounds can come together and build an intentional community around a format of embodied spiritual practices to create a sacred space that searches for truth, facilitates healing, and a path for transformation. Thesis Statement This project seeks to gather yoga students from any or no religious background into a non traditional Sacred Gathering (or Satsang) which includes meditation, asanas, and facilitated dialogue around an inspirational text such as Henri Nouwen’s Life of the Beloved which looks at the intersection of life and spirituality for the purpose of seeking the truth about one’s self and one’s spiritual journey. Context I am a minister who grew up belonging to several different denominations. I appreciate my varied religious upbringing because I see and appreciate the strengths found in each. I appreciate how each of them speaks into my life giving me a rich image of the larger Body of Christ. The downside of exploring many Christian traditions in my early life is that I became an 1 outsider to the tradition I chose in my adult life. In my ministry in the Disciples of Christ denomination, I borrowed from my experience in other Christian traditions to help the local church see the need to show compassionate care for people beyond their membership. Through my husband’s Doctor of Ministry project on church culture, we learned that our church culture emphasized community: people over tasks, insiders instead of outsiders. Directly opposite of the church, my unique ministry aptitude focused on impact: tasks over people, outsiders instead of insiders. The birth of our first child in 2004 changed my world because early on we realized he had autism. Having a child with autism is what lead me to the yoga community. After being a yoga student for seven years, I longed to take my practice to the next level, so I signed up for Yoga Teacher Training (YTT). I found my church lacking the ability to care for someone who thought and acted out their Christian faith differently from what they considered normal. Even as a minister who loves the church dearly, I sadly admitted that I did not sense the healing presence of God in the church like I did in the yoga studio. During my training, I began thinking about how creating a yoga community is similar to creating a church community. Like the church, yoga offers space for spiritual practices on many levels. People participate in church life for a wide range of reasons from engaging in church life because of family ties, for community support, and some hope that the church will help them connect to God. Similarly, people practice yoga only for the physical benefits, some begin to realize the mental and emotional benefits, and others hope for greater union with the Divine. Like churches, yoga communities offer service projects, book studies, and even potluck meals for fellowship. Also, I started considering the similarities behind preparing a Christian worship experience and the preparation behind creating a yoga class. Church and yoga include music, a 2 ritual or plan to work through from beginning to end, community building elements, prayer or meditation, a message or theme, and a benediction or closing remarks. The idea occurred to me to begin preparing for and teaching classes like I would for a worship experience. In talking with church planters and in helping create new worship expressions for churches, I have sat around tables discussing what we feel people outside the church walls would be attracted to in the church. We speculate and assume based on our own desire to lead in a more creative direction with our worship expression, to find relevant ways to communicate the good news, and because our church decline demands that we reach new people. We fill committees, planning teams, and creative worship groups with people who are insiders in the church asking them to think on behalf of people outside the church. I have a unique ministry because of the inclusive nature of a yoga class. I teach people from various religious backgrounds or no religious background. As I teach the physical practice and add in the spiritual message, I am always curious to hear the response. My classes are different than most of the yoga teachers in my community and people come to hear what message I’ll share next. Justification In my experience, most people desire to be a part of a community where they can share their hurts and stories of healing. Some people find care and support within the church and others would not think of the church as a place that would offer compassionate care. Yoga communities are filling a need for emotional support and physical care for people with a religious background or with no religious background. The popularity of yoga and the inclusiveness of the 3 embodiment practice show great potential for creating sacred gatherings as an alternative way of doing ministry. I wanted to develop a new format that focuses on the spirituality of yoga where the mind, body and soul are engaged in meditation, asanas, and facilitated dialogue around a sacred text such as Henri Nouwen’s Life of the Beloved that explores the intersection of life and spirituality for the purpose of seeking truth about one’s self and one’s spiritual journey. Audience The audience for this project includes clergy and lay leaders who are seeking ways to build community with people from different religious backgrounds or from no religious background. It provides a model for any individual who wants to communicate with persons who understand themselves as spiritual or are seeking meaning in life. Research Mr. Rogers found a unique way to be a minister to people who might not enter the doors of a church, but who would turn on the TV for an uplifting message. In the film, Won’t You be My Neighbor, Rev. George Wirth said that Rogers brought a spiritual dimension to the program that felt inclusive. For example, Rogers style of communication was not an oration, but rather an invitation to communication where listening and times of silence were key.1 For people from religious or no religious background, this ground breaking community where Mr. Rogers invited 1 Won’t You be My Neighbor, directed by Morgan Neville (Tremolo Productions, 2018), 36:50 to 38:41. 4 people in, grew in viewership or ‘membership’ as people regularly attending his program. Through the messages and songs, they found a sense of belonging in a space where they could experience radical kindness, empathy, and acceptance. In some ways, this neighborhood community was a model for the growing neighborhood yoga community and a forerunner to the Satsang. Today, religious institutions face similar challenges in finding a way into the lives of busy people. Many Christian authors write about the decline of the church. They give ideas for how to help our churches reach new people and secure the membership of the current people in attendance. A few new books gaze outward at what is happening beyond the church walls. Dottie Escobedo-Frank and Rob Rynders wrote The Sacred Secular exploring the idea that church buildings are only one example of many places being used for sacred gatherings. Coffee shops, bars, community centers, restaurants and yoga centers are considered “third places.”2 According to sociology professor Ray Oldenburg, “The third place is a generic designation for a great variety of public places that host the regular, voluntary, informal, and happily anticipated gatherings of individuals beyond the realms of home and work.”3 Third places are naturally more inclusive gathering spaces that allow for the possibility of meeting people inside our social network and outside of our network. In The Sacred Secular Rob Rynders asks, “What if the benedictional charge to go out in the world is no longer valid because church is happening out in the world? Can we imagine that radical of a transformation, and can we live through it?”4 From the Pew to the Mat involves 2 Dottie Escobedo-Frank and Rob Rynders, The Sacred Secular: How God is using the World to Shape the Church (Nashville: Abingdon Press, 2016), 65. 3 Ray Oldenburg, The Great Good Place: Cafes, Coffee Shops, Bookstores, Bars, Hair Salons and Other Hangouts at the Heart of a Community (Boston: De Capo Press, 1999), 16. 4 Escobedo-Frank and Rynders, The Sacred Secular, 79. 5