Section II

Journal of Spiritual Formation and Soul Care

2018, Vol. 11(2) 182–200
Making Disciples ª The Author(s) 2018
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of All Nations: Spiritual sagepub.com/journals-permissions

DOI: 10.1177/1939790918796835
journals.sagepub.com/home/jsf
Formation Education
and Training
Experience for Chinese
Women Leaders

Patricia Russell
Colorado, USA

Doreen Lewis
TaiChung

Jackie Ro
Virginia, USA

Abstract
In 2004, a group of American women were challenged by the vision of designing spiritual
formation curricula for women in China who were serving as leaders in their churches. This
article describes the highly relational context from which the curricula came, and the premises
that informed the design of the curricula based on two series of five retreats each held within
fifteen months. In addition, the methods by which the curricula are regularly evaluated in
order to meet the current needs of the women in China are described. The results have been
ongoing use of the curricula since 2007 with documented positive effect upon the women of
China, samples of which are included in the article. The curricula will continue to be in use in
China and in other Asian nations as opportunity presents itself.

Keywords
spiritual, formation, curricula, China

Corresponding author:
Patricia Russell, 11480 E. Caribou Dr., Franktown, CO, USA.
Email: patannruss@gmail.com
Russell et al 183

Introduction
While living in China in 2000, we developed friendships with many Chinese
nationals who were impacted by the events of 1989. Their stories poured out:
“My heart died a spiritual death that day on the Square. I began searching for what
was true and trustworthy.”
Given time and the work of the Holy Spirit, many found truth and life in Jesus
Christ and began sharing the Good News with their friends. Soon there were hun-
dreds of “beggars” who had told hundreds of others where to find bread. They were
overwhelmed with feeding the flocks that gathered around them.
As we shared life with these new urban1 shepherds, we listened for their deeper needs.
Their joy and their love for God overflowed as they discovered “truth that was almost too
good to be true!” We also saw them apply intensive work habits from their Chinese
culture to their ministries. Left unchecked, burnout was waiting around the corner.
We listened for hours as women wept, revisiting childhood pain, longing for
healing. We witnessed grief, shame, and depression that hadn’t yet been bathed in
God’s grace and healing. We loved these friends, but we weren’t equipped to
provide what they needed. Fortunately, we had friends who could help.
In 2004, three American friends equipped as spiritual mentors came to lead
retreats. These friends had all suffered much, experienced losses, and developed
intimacy with Jesus. They were relationally gifted by the Spirit to pour His love into
others. That was the beginning of deeper listening as we sought to provide what was
most needed in a leadership training curriculum for Chinese women.
Over the years, a ministry team developed composed primarily of women from
various American parachurch Protestant organizations. In the beginning an expert in
Chinese culture and Asian mission worked with our ministry team. In addition, in
recent years, we have Chinese nationals on the team. These women come together on
a regular basis to develop and plan for this ministry in China.
The DNA of the leadership curriculum is rooted in spiritual formation. It is taught
primarily by trained American faculty who model and share their intimacy with
Christ and how it has permeated their leadership stories. In 2007, a class began for
Chinese women who were involved in church leadership. Our goal is to identify,
equip, and release more women leaders to help the church grow.

Context of the ministry

Demographics of the Chinese women
These women are bi-vocational professionals, “sold out” to the Good News of Christ
and serving with their brothers pastoring young flocks in what has come to be known

1. The term “urban” is shorthand for the group in Chinese society who have received college educations
or work in professions, in contrast to their brothers and sisters in “rural” churches.
184 Journal of Spiritual Formation and Soul Care 11(2)

as the “house church” or the “unregistered” Chinese church. The unregistered church
operated mostly underground for many years in separate gatherings of people not
known to one another. As these “cell” groups have become increasingly connected
to one another, our ministry has increasingly operated (up to this point) within this
environment.
The target group of women we identify, equip, and release are between the ages
of 30 and 45, although we accept younger (late 20s) or older (early 50s) women on a
selected basis. Educationally in the most urban settings, they range from college
level to postgraduate level with all having achieved at least a high school degree.
A number of these women have lived and traveled overseas as visiting scholars or
participants in international conferences. Many are bilingual. Most of these women
have had contact with westerners in that they may have worked with a westerner or
received some education from a westerner.
We have recently ventured into a smaller city in which we work with women who
are more rural in context. In this situation the women are not primarily bilingual and
their connection with western culture and people has been minimal. Education levels
are reduced to at most college level, but at least high school level. In addition, they
are more isolated within their particular house churches.
In both cases women may be married or single, although we find that women with
a child at home will often not be able to take the time to invest in this training. These
younger women are also working full time or part time and are serving in the church
in addition to carrying the primary responsibility for overseeing the development of
their young child (a very high priority for them in a one-child Chinese culture).
“Bi-vocational” means that these women, both the urban and more rural women,
wonder how God might use their professions for his Kingdom. The women work in a
variety of careers: lawyers, teachers, office managers or workers, social concern
agencies, school administrators, college faculty, business, translators, pastors’ and
pastor’s wives, counselors.

Cultural influences
Because of their educational level and their exposure to outside relationships, most
of these women have learned to evaluate their culture and think about how Chinese
cultural norms compare or conflict with the values of Scripture and what Jesus
taught. They seek to live out their faith in their career, sometimes at a cost but also
in being seen as an excellent worker. Some women in their 30s and 40s will choose
to move out of one employment situation to another, seeking a work situation where
their Christian values can be lived out, if not in an overt manner, at least in a non-
persecuted manner. That is not to say that they avoid being challenged in their faith,
but at times the pressure is too great.
Some of our participants are full-time, lead pastors in the church, but more often
men are now the lead pastors and the women have taken on other roles as the
organizational structure of the church has grown. They mostly serve the church as
Russell et al 185

Bible study leaders, teachers, children’s workers, seeker-group leaders, young adult
leaders, worship team members, or prayer leaders. This cultural shift is a source of
disorientation for some of the women who once served as leaders of the church in a
pastoral role. This has been a point of discernment and encouragement as these
leaders find a new path of service.
The women would not define themselves as “leaders” in the house church
because a “leader” is the lead pastor. They see themselves as “serving” in the house
church. Because of the extremely high work ethic, performance and over-
achievement ranking high on the list, women strive to serve with excellence in every
area of life—home, career, church.
This leads to an unattended soul which most women do not recognize. Their lives are
on a constant trajectory towards meeting the needs around them. To stop, take stock,
rest, and become still produces the guilt of not doing what is thought most important—
meeting needs and getting the job done. One of our Chinese team leaders mentioned that
she believes that Chinese women within the house church probably have not been taught
about the value or the how of what we would call the “quiet time.”
Most of them have been raised in a shame-based culture, in a society where there
is much depression and nowhere to go for forgiveness. We perceive that in order to
deepen their life in Christ and find refreshment for their souls, they need to increas-
ingly experience God’s love for who they are, not for what they do, and to find
places to “drink” in deep draughts of cool water (Ps. 42).
There are few mentors for these Christ-following women in this communist
context. In the beginning of our ministry the majority of these Chinese women were
first-generation followers of Jesus. As the influx of new Christians came into the
folds, the Chinese women leaders lacked women mentors who grew up in the faith
and were schooled in the discipleship process. Therefore, the women who are leaders
in the movement not only need encouragement, but they also crave relationship with
a female figure who has walked for years with Christ, experienced life challenges,
and has sustained a desire to grow. We stepped into that breach.

Theological and doctrinal background

In the early years of this ministry, the women were coming to us from what we might
identify as non-denominational house churches, although a particular house church
might have a denominational bent. As the characteristics of the house church have
changed over recent years, we have seen more denominational association.
For example, women may identify themselves as being from a Baptist or Reformed
or Charismatic house church.
What the women seem to have in common is they all drink heavily from the
“evangelical stream” as defined by Richard Foster in Streams of Living Water.2

2. Richard Foster, Streams of Living Water: Six Great Traditions of Christian Faith (New York:
HarperCollins, 1998, 2001 paperback). Foster describes the six traditions above in this way:
186 Journal of Spiritual Formation and Soul Care 11(2)

Another part of their life is captured by the “holiness stream” as they seek to live
out their faith in the context of society that generally does not place much emphasis
on integrity and righteousness. Occasionally, women who are from the
“charismatic stream” join with us. Finally, we have women who are operating,
especially in their careers in the “social justice stream” in their efforts to influence
society. Always, the ministry of the Word stands tall in all their lives. What has
been minimized are the “contemplative stream” and “incarnational stream,” which
are major aspects of our model.
From a theological perspective, the redemptive work and life of Jesus Christ stand
in the center of their faith. They seek to hear God’s voice through the Holy Scripture.
Some women may have a charismatic understanding of the work of the Holy Spirit,
meaning emphasis on the more visible gifts of the Spirit. In the early years of our
work this was the primary theological context, but more recently Reformed theology
has come into the house church which has brought to the fore the primacy of God’s
will and more structure to the Christian faith.

Summary
It is difficult for those who live in a free society to understand the pressure and
challenges of those who do not. We, therefore, continually seek to understand the
Chinese context through reading, cultural consultation, interaction with our Chinese
“sisters,” and by being physically present with them. In an uncertain, fluid environ-
ment, our gatherings are precious and listening ears are ever so attentive. We know
that we have been given a privilege, a small window into their souls to listen, love,
and guide.
Three of the leadership team are authors and consulting authors of this article.
The primary author oversees curriculum development for the ministry. The second
author is the director of the ministry. The third author is the founder of the ministry.
In addition, consultation with our Chinese leadership sisters has also taken place. All
three of the authors teach and lead gatherings with Chinese women.

Model of the ministry

Our model is based on an ongoing leadership model of ministry that began in China
in 2001, geared to urban house church male pastors. For that particular ministry, 15
male pastors (from differing Protestant denominational orientations) were selected
for an intensive, in-country two-year class in leadership skills from a spiritual

Evangelical—a life founded on the living Word of God, the written Word of God, and the proclaimed
Word of God. Holiness—a life that functions as it should. Charismatic—a life immersed, empowered
by, and under the direction of the Spirit of God. Social Justice—a life committed to compassion and
justice for all people. Contemplative—life of loving attention to God. Incarnational—a life that
makes present and visible the realm of the invisible Spirit.
Russell et al 187

formation context. It is still in place in Asia. We then adjusted our model to meet the
particular needs of Chinese women in ministry by shortening the time frame and by
selecting topics appropriate to their ministry context.

Spiritual formation foundation

First, we believe that God is the initiator of any spiritual formation that is accom-
plished in our lives. The Creator’s outstretched hand brings life into this world and
into our individual spirits. His infinite personal power reaches into our finite per-
sonal power, bringing life and growth. He also desires relationship with us; he
pursues us. Finally, we believe that when a person intentionally desires that rela-
tionship, God responds with grace.
Second, we rely on God for any spiritual formation that happens in a person’s
life. We have no magic bullets to fix deep problems. We understand that an ongoing
relationship with God unfolds over time, and we respect that as we enter into another
culture, the way God moves in that culture may be different than anything we
understand. We can only strive to present truths that will be applicable anywhere
and anytime.
As we invite the presence of our Lord, he does the refining work of touching the
depth of souls. When there is trust, openness, and space, life challenges are given a
platform to “speak and be heard.” Jesus walks in and we sit down to hear his voice.
At the end, all the distracting chatter falls into a beautiful silence. We know who the
ultimate spiritual director is.
Third, we understand that spiritual formation takes place most effectively within
community. Jesus was the prime example of shared life in that “the Word became
flesh, making his dwelling among us” (John 1:14). He lived in community with his
disciples, showing them how to live and love one another (John 13:34). Jesus not
only taught his disciples spiritual truths but imparted to them an experiential love
that the Father shares with the Son (John 17).
As we experience Jesus in our midst, the notion of a training program fades in the
minds of the women and we slowly move towards being spiritually formed. One
woman commented, “When I first met you, I wondered what kind of program you
were bringing. But I quickly realized this was a very different kind of training.” The
women have been accustomed to a lecture style, informational type of training where
they sit for long hours and take copious notes without much communal opportunity.
Therefore, we place a heavy emphasis on the sacred community.
The context of our gatherings is particularly distinct for that culture. The women
gather from different social and economic backgrounds, different leadership plat-
forms, and different church systems. As was stated previously, in Chinese culture,
different house churches can exist in isolation. By bringing together women from
different networks we seek to dissolve barriers that, while keeping the church safe
from the eyes of the authorities, can also keep it isolated.
188 Journal of Spiritual Formation and Soul Care 11(2)

We strive to create a crucible of place and time for women to gather and expe-
rience transformation where they look upon God, look upon others, and allow God to
look upon them. We know that withdrawing from the context of ordinary life can
enhance the effectiveness of the learning community. Jesus went up the mountain
and gathered His disciples around him. Many times, he traveled with his disciples
away from their homes. Our “crucible of place and time” is the weekend retreat.
Fourth, we acknowledge that the Holy Spirit is the “power” of spiritual forma-
tion. With that in mind, we know spiritual disciplines open the door for the work of
the Holy Spirit within a person’s life. It is the place where God’s Spirit and her spirit
meet in the transformational process. It is in this holy space that self-awareness and
awareness of the impact of life circumstances meet with the highly personal trans-
formative Presence. We teach about spiritual disciplines and give time for the
women to experience those disciplines during each retreat.
Finally, we affirm that knowledgeable and experienced “companions” serve to
provide outside perspective and support. Naomi mentored Ruth. Paul mentored
Timothy, and he also encouraged the older women to mentor the younger. Jesus
mentored his disciples. We believe that in accompanying the women within Chinese
culture, we enter into the necessary relational component that provides example and
encouragement.
Out of this premise, “women companions” not only provide information, but also
spend time with the participants throughout the whole retreat, including one-on-one
time. In addition, the companions have follow-up contact with the women through
letters and pastoral visits. Over time, we have experienced the value of relational
investment.

Summary
Our model of spiritual formation is based on the character of God—his desire for
relationship with us. We approach this model with the recognition that God often
works differently in different cultures. The model is centered on sacred community,
where individuals from varying backgrounds can build trust, vulnerability, and
support of one another. We leaders come as companions and mentors, ready to build
an ongoing relationship with a group of women from a different context of life. We
walk into this holy place with gratitude and humility.

Teaching methods of the ministry

Curricula guide
We have an established vision, mission, and values that guide the development of
our curricula.
Vision: Live and love out of intimacy with Christ.
“We love because he first loved us.” 1 John 4:19.
Russell et al 189

Mission: We identify, equip, and “release” women leaders serving in ministry,

through the work of the Holy Spirit, to participate more effectively in building up the
Kingdom of God through the Church in Asia.
Values (these are our primary values, but others impact our curricula also):

 Intimacy with Christ: listening to Christ; working from a place of rest in

Christ.
 Identity in Christ: God values us as women; we are uniquely created by God;
we are deeply loved by God.
 Authenticity: honesty and vulnerability with one another.
 Hospitality: reaching out to others by being available; caring for and serving
one another.
 Celebration: generosity, rest, and fun in community.
 Community: through friendship, mentoring, prayer partnerships, spiritual
direction, and counseling.
 Beauty: the joy of created wonders in this world.

Curricula development
Out of our established vision, mission, and values, we chose five topics/concepts
pertinent to women serving in the church and we then designed five retreats that
happen over a fifteen-month period. We built an additional follow-up course of five
more topics/concepts related specifically to spiritual formation. The first course has
a variety of introductory topics while the second course expands the introductory
knowledge of spiritual formation from the first course.
Each curriculum concept builds upon the other concepts toward a deeper under-
standing of spiritual formation, character formation, and leadership. The teaching
space does not stand alone; it is backed up by practical experiences within the retreat
weekend. For instance, teaching about knowing that we are loved by God is rein-
forced with opportunities for the participants to experience God’s love through those
around them, through engagement with God’s Word, and through silence and
solitude.
Using the weekend retreat format, we design a variety of experiences for the
women to deepen their relationships with Christ and with fellow retreat participants.
The retreat is not simply receiving more information; it is also experiencing God and
growing in fellowship with one another. In addition, it is our prayer that each woman
will not only grow in her own life with God, but also endeavor to take what she has
learned into her ministry setting.

Curricula description
The curriculum for Class 1 explores the relationship between their lives as leaders
and Christ’s life. Each of the five retreats is built upon one of these topics:
190 Journal of Spiritual Formation and Soul Care 11(2)

intimacy—we live in Christ through an intimate relationship; spiritual formation—

we grow in Christ; S.H.A.P.E.3—we are formed by Christ; spiritual leadership—we
serve Christ; mission—we love with Christ.
In the curriculum for Class 2 we delve more deeply into the process of spiritual
formation. The five retreats explore these topics: identity—we are loved by God as
revealed in our creation and design; transformation—we are transformed by God
into the likeness of Jesus; Kingdom life—we live with God in this present life; God’s
presence in all things—we are formed by God in all of our life experiences; hearing
God—we converse with God and he with us.

Co-curricular means
In addition to the established curricula we highly value other means that will help to
deepen the understanding and learning experience of the women.

Reading
The reading material may be books (translated, if possible), papers, or handouts. All
books and reading assignments augment a particular retreat theme. Each book is a
resource in its own way regarding their formation. These are the books we use:
Sacred Rhythms: Arranging Our Lives for Spiritual Transformation by Ruth
Haley Barton;4 The Celebration of Discipline: The Path to Spiritual Growth by
Richard Foster;5 Streams of Living Water: Essential Practices from the Six Great
Traditions of Christian Faith by Richard Foster;6 Creative Moments of Grace: An
Interactive Journaling Experience by Gayla Irwin;7 A Spiritual Formation Primer
by Richella Parham;8 S.H.A.P.E.: Finding and Fulfilling Your Unique Purpose in
Life by Erik Rees.9

Modeling
The leadership person models our desire to build a community by being highly
relational. Each leader is willing to share her spiritual journey with the women. The
opportunities for interaction include teaching time, meal time, in-between time, and

3. Erik Rees, S.H.A.P.E.: Finding and Fulfilling Your Unique Purpose in Life (Grand Rapids, MI:
Zondervan, 2006).
4. Ruth Haley Barton, Sacred Rhythms: Arranging Our Lives for Spiritual Formation (Downers Grove
IL: InterVarsity Press, 2009).
5. Richard Foster, The Celebration of Discipline: The Path to Spiritual Growth (New York:
HarperCollins, 1998 edition).
6. Foster, Streams of Living Water.
7. Gayla Irwin, Creative Moments of Grace: An Interactive Journaling Experience (Bloomington, IN:
Bethany House Publishers, 2017).
8. Richella Parham, A Spiritual Formation Primer (Richella Parham, 2014).
9. Rees, S.H.A.P.E.
Russell et al 191

one-on-one time with the women. Our investment in the participants is seen as
building spiritual friendships that have opportunity to deepen and move into the
future. Even though the staff may come from another country, a prime consideration
for their involvement in this ministry is that they pursue relational connections with
women in Asia.

Teaching
The instructional material is presented in a conversational manner between teacher
and participants with the use of a translator, as needed. This is an unusual method for
Asian women as most of their learning experiences are based on the lecture method
of teaching. Teachers may make use of handouts or PowerPoints, but interaction
with the women is primary. Questions are posed; discussion and reflection are
encouraged. The women are given time to discuss in their heart language so that
they can clarify concepts. This also builds community and moves the knowledge into
the language and experience of the local participants.

Spiritual practices
The Chinese women come to us with experience in several spiritual practices. These
consist of Bible study in an analytic-with-application style, intercessory and com-
munity prayer, group worship, and, of course, service. Several spiritual practices
serve as cornerstones to each weekend. These spiritual practices are first introduced
and then are incorporated throughout the weekend. They are also practiced in
retreats that follow. The cornerstone practices are lectio divina, silence and solitude,
examen, Eucharist, fellowship and celebration; some of which are new to the major-
ity of the women who participate in the retreats.
The spiritual practices or disciplines are chosen for several reasons: to gain
understanding of the rich heritage of spiritual practices that can open the door for
God to reach into their lives, according to the retreat theme, so that the theme is
taught and experienced, and to provide opportunity for participants to encounter God
in a new and living way.
We have encountered resistance to three spiritual practices, the most being resis-
tance to solitude and silence. Finding solitude in a high-population country is a
challenge. One woman said that her place of solitude is sitting alone in a MacDo-
nald’s restaurant filled with people. Another woman, when given a hotel room to
herself, went to sleep in a friend’s room because she was frightened to be alone.
Silence is at first difficult for them as their world is filled with sound—city
noises, ongoing conversation, and above all in these recent days, the cell phone.
Practically everyone “lives” on the cell phone and the women bring them into the
retreat setting in order to have continual contact with the outside world. We have
asked that they leave them in their room or turn them off and they, at times, have
resisted even though we schedule check-in time.
192 Journal of Spiritual Formation and Soul Care 11(2)

One woman said, “You do not understand Chinese culture. Our phones are part of
us.” When we send them off to be alone, we are aware that they may be on their cell
phones because of family or work concerns. After going more deeply into the “why”
of laying down the need to be on our cell phones, many of the women have chosen to
do so, but it is still “painful” for them. We, as leaders, set the example.
Lectio divina is another discipline that is at first met with some resistance. Having
come from the analytical connection with Scripture, this practice can seem based on
opinion, not hard facts. Also, listening to, not looking at, the Bible is new. We again
explain the how and the why; we have the passage read in Chinese as well as
English; we move slowly through the practice. These steps help ease the discomfort
of this new approach.
We cannot assume that the way we in America practice these disciplines will look
the same in China. We can, however, encourage and teach carefully about the
practice and we can discuss with them both as a group and individually their expe-
rience with the practice.

Discussion
Discussion is an essential part of the learning process for Class 2 for several reasons:
First, because much of what is presented is translated, we want the women to discuss
in their own language what they have heard in English, particularly in the teaching
sessions, so that those who may not have as strong a proficiency in English hear the
ideas in their own language. Second, we encourage the women to discuss the ideas
among themselves, to ask questions, to disagree, to consider how the concept is
understood within their culture, so that we better bridge the gap between cultures.
Lastly, we want them to share their thoughts with us so that we can modify, elim-
inate, correct, or enhance what we are doing in the moment or in the future. We want
to learn from them!

Assignments
The retreat participants receive both reading and spiritual practice assignments for
the “in-between-retreats” time. The assignments are intended to help the women
remember what went on at the retreat, prepare for the next retreat, and enjoy addi-
tional learning. At one point the women volunteered to discuss the reading assign-
ments outside of the retreat time, which we see as a great enhancement to learning
and growing together!

Implementation strategies of the ministry

Following are descriptions of the various elements of the retreat and how spiritual
formation is part of every aspect.
Russell et al 193

Setting
Our setting is a series of five weekend retreats, within fifteen months. The weekend
retreat takes place in a comfortable international hotel or “retreat” facility. This is an
intentional choice as the retreat location is meant to be a place where the women can
relax together. They come from a high-pressured lifestyle including full-time work,
family responsibilities, and leadership within the local church. We know that getting
away from their usual setting opens the door to their hearts.
Since we highly value building community among the women participants, the
group of approximately fifteen is formed from various church affiliations throughout
the urban area. Each participant has a roommate(s) unless we emphasize the practice
of silence and solitude in which case she will have an individual room. We often do
not meet in a conference room for our classes but meet in the living area of a larger
hotel room. This makes for a more informal setting so that interaction among leaders
and participants is natural.

Eating together
Meals take place around a large round table with a “lazy-susan,” all sitting together,
providing a chance to laugh and talk together. The meal also provides occasion for
one-on-one conversations between the women. The leaders deliberately spread out
among the women and try to sit with different people at each meal so that we can go
deeper in our relationships with them. During a Class 2 retreat we chose to eat one of
our meals in silence to experience community without words. It proved to be an
interesting and enlightening experience as we were the only “quiet” table in the area.

Community
We desire to make each retreat a fun time whether it is around the table or in a
purposefully planned time of fun interaction through games, walks on the grounds,
or simply being together. The women often get together at night and talk until the
late hours because they so enjoy each other. We applaud this. Rides both to and from
the retreat are seen as community-building time and also as a chance for the local
women to take the women leaders “under their wing.” We are dependent on them—a
good thing.

Sharing
Throughout the weekend, we provide times for the women to talk about their lives,
in both small and large groups. They are encouraged to speak about their external
life (family, job, ministry, etc.) and their internal life (struggles, joys, concerns,
relationship with Christ), or share though a specific question or example. This
develops more community and a deeper bond among the women.
194 Journal of Spiritual Formation and Soul Care 11(2)

Worship
On Sunday mornings the schedule is built around a worship service. A large group
time of lectio divina or a celebration of the Eucharist forms our unifying, closing
time together.

Spiritual direction
Each woman in the Class 2 series has private time with one of the leaders every
retreat. In Class 1, which is larger, we meet with the women individually at their
request. The participant in Class 2 converses around two themes: What has your
relationship with the Lord been like since we were last together? What was your
experience with the spiritual practice since we were last together? In this time the
leadership woman listens carefully. With the Holy Spirit’s guidance, the leader may
reflect back any insights that might come into her mind. Lastly, she prays for that
particular woman. This time is meant to encourage the participant to take time to
reflect upon her life in Christ. It is an encouraging time, not a critical encounter with
leadership.

Small groups
The larger group is divided into smaller groups that combine women from the
various churches. The staff does not participate in these, thus allowing the women
to discuss, share, and pray for each other, building a clearer understanding of the
journey each person in the group is on. In this way, they do not have to be concerned
with translating for the leaders.

Assessment tools of the ministry

Often the women are a part of the assessment process. Then our purpose is not to
simply assess our ministry but to encourage the women in the process. These eva-
luations are part of our commitment to mentoring the women.

One-on-one time
During the retreats, we assess how the individuals are absorbing what is being
conveyed through our one-on-one times with them. These one-on-one times are then
followed up later in the retreat or at the next retreat. Following is a reflection of a
leader (spiritual director) after a one-on-one time:

She is overwhelmed by caregiving. Care for husband, single women, single mother
with twins. There is not enough of her—time and emotion. If she goes too deep, she
will be drained. “Did you tell Jesus about this?” “No, I did not think about that.” So, we
talked about his desire for her—health, wholeness. She says how thankful she is for all
Russell et al 195

that’s been given to her in this life. Another concern: she and her husband work
different hours and don’t see each other or eat together. She wants more connection.
So, we held hands in silence while she prayed—told God about her concern for their
relationship. He gave her a beautiful picture. She and her husband were at the knees of
Jesus, reaching for him. His big arms of love enfolded them. From this she knew that
she needed to pray for her husband. She knew that they both were his arms; that all the
people she cares for were in his arms and she did not have to make it all happen.

Class 1 evaluation summaries

In the area of curriculum assessment, in Class 1 we use a written evaluation form
which each retreat participant fills out at the conclusion of the fifth retreat. The
evaluation form rates and evaluates each teacher from one to six. “How is their
teaching? Was this relevant to you? Is this helpful in your ministry?” The evalua-
tions are gathered and then summarized into an overall report for the leadership. We
make adjustments to the curriculum as needed. Following are examples of a sum-
mary report. Each paragraph is a different person’s comment.

I’ve built a good relationship with those who attend the course. Even though the course
is done, but I will keep in touch with the friends and continue our friendship. I am able
to be open, to be honest and relax in every lesson.
I realize that identity of the role I play in serving. It helps me to recover the strength
spiritually and encourages me of the serving motivation. I am filled with love and will
keep on sharing the love.
I am responsible for the health of my mind. I learn to exam my needs of the special
leadership traits and the importance of different needs in different time of my life.
I learn to know how important it is to pray for others so that it helps me to grow stronger
and ministries also enable me to be more strong and mature.
Every class is full of the power of Holy Spirit so that I can lay down the burden, even
the negative mind that I had from the earlier serve. The course brings me more hope for
the future ministry. Through the course, I know more of every sister, and learn more
about God from their sharing. It is very encouraging. I am able to be open, honest, and
relax.
The course helps me to build a closer relationship with Christ. It help me be closer to
Him, the trust Him more, and it nourish my heart.
My perspective of life and value has been changed. I receive the healing for my
inner hurt. More willingness of serving God. I get new connection with others which I
have never experienced. I would like to help others through the experiences.
The way the teachers teach is easy to understand and touching. I felt that I was
released over the course, and I changed the old way of myself trying to be perfect. I felt
that I am no longer ruled over by some sort of guilty feeling. I felt released and loved.
196 Journal of Spiritual Formation and Soul Care 11(2)

Life was renewed. Be still and wait for God. Know God more. Yes, through the
learning, we were touched by Holy Spirit. When we pray for one another, it feels like
we see each other and always thinking of others.
Know more about the gift I have from God and know what I can serve.
If there is a devotion time and worship time, it would be good. Beginning a day with
God’s word should be encouraging and helpful for the classes for the rest of the day. It
would be good to add more contents about life ability so that it will touch us to walk
toward God with burning hearts.
Because of the trust, the connection is there. It will be good if there were more
games, interactions with not only your own small group, but also members from other
groups.

Class 2 reflection summary

In the area of “lived practice,” at the conclusion of Class 2 we employ written
reflection summaries. The women are required to reflect on their growth transition
during the series of retreats. These summaries are then read by the central leader for
that particular series of retreats. A written response is shared with the person who
wrote the summary in a one-on-one time at the last retreat. The leader’s response is
meant to reflect upon the journey that the participant has experienced throughout the
series of retreats and to encourage the woman as she moves into the future. Here is an
example of a reflection summary by one of the participants:

I guess ‘Class 2’ has been one of the most exciting spiritual journeys that I have ever
experienced in my Christian life for over a decade. It is “tender, comforting, yet
inspiring.” It opens a brand-new chapter of my walk with Jesus that I’m still expecting
and experimenting now and moving forward.
The Practice of Silence & Solitude: “It took me a long time to do this practice. I
think I’m doing much better than before. It just took me a long time to quiet my mind
and get rid of a lot of ideas/thoughts. Sometimes, even my physical body rest, my mind
and soul were still not at ease. At some time, I feel like I’m talking with myself rather
than spending time with the Lord. Moreover, to relate nature and people around me
(I’m talking about doing Silence & Solitude in an open environment.) to think about
God is kind of difficult for me. However, I did benefit a lot from this spiritual practice.
The natural part of ‘doing good and performance-oriented’ of myself propelled to
MUST MEET GOD during my quiet time, otherwise, there must have been something
wrong with the ‘approach’ to meet God or with myself. ‘Class 2’ helped me to ‘forgive’
and ‘accept’ myself and redirect me the ‘real’ self when God created me. For the first
time, I experienced the glimpse of ‘Where the Spirit of the Lord is, there is freedom.’”
Meditation on Scripture: “I have to say I love this practice. Not only in that I truly
‘heard’ His voice, but God has kept revealing himself to me through this practice after I
was in back home, sometimes in group and sometimes in my personal meditation time.
Russell et al 197

The beauty of simply listening to His words without thinking of ‘verse study’ just like I
am tasting a delicious food, yes, the spiritual food.”
Personal Theology: “I’m the kind of the believer that has been influenced by the so-
called reformed theology. I used to like listening to the sermons of [people] who have
reformed and evangelical background. Not sure if it’s because of having C2 classes or
I’ve been a Christian for a longer time, the way I look at things/church conflicts and
other controversial issues is changed. I won’t be ‘black or white’ simply based on the
doctrines that I’ve been taught but will consider the context. I’m not sure if it’s good or
bad. Christian life is just not the way that simple and easy.”
Struggle & Questions: “I guess throughout the whole ‘C2,’ the main theme is about
the spiritual practice. I have received so much love and affirmation from the teachers,
sisters and our God. For the first time, I feel the relief. However, this leads to my other
question—what about our human sin? I feel like we’ve talked a lot about ‘God’s love,
grace and His compassion,’ but we seldom we talked about our sin. I understand we
know we are sinful people, however, how to balance the ‘confession’ and how it leads
to embrace the grace and fullness of God instead of self-deny or even running the risk
of being accused.”

Individual appointments during pastoral visits

Another assessment/encouragement tool is our return trips to the city where we have
previously held classes. We call these events “pastoral visits.” During this time, we
meet with each woman to track what has been happening in her life and in particular
her life with Christ. We also pray for her. We record our observations and write a
summary report for other leadership women. The leadership women are then able to
pray for the women in particular. Following is a portion of a report after three
individual appointments (the names of the Chinese ladies have been changed):

Jan is leaving her present job and going into a new work with school facilities and
programs for needy kids. Headquarters in another city, but she is not moving. Will be
there during the week. Will not join our group because of logistical reasons. Also, she is
doing some heavy-duty questioning of her faith at this point.
Mary is still teaching and working in her church—leads choir, teaches and sings in
another choir. Has a close prayer partner with whom they share about being single and
work and attitudes about her life. Traveled to US last summer and may go again.
Requests: live out Jesus in every part of her life. Wisdom for ordering her days. Would
like to be married.
Nancy continues to be on immunotherapy regimen. Works every week but has
flexibility in her schedule due to a “brother” who is her director. Mother and she still
are working at life after her father died. Needs health and encouragement in these days.
198 Journal of Spiritual Formation and Soul Care 11(2)

Fellowship report from a small group

Also, during our “pastoral visits” to the city, we gather the women together for a time
of fellowship, group sharing, and prayer. That gives us updated information on how
each woman’s life is progressing. Following is a report after one of those gatherings:

Sandy hosted us with plenty of snacks, including homemade zucchini bread—yum.

The four ladies were glad to be with each other and to see us. Each lady shared an
update on her life and then we anointed and prayed over each person. It was a precious
time of hearing how the Lord is leading each one in these days. Sandy reported that the
ladies hung around after we headed back to the hotel. We could hear them laughing
together as we closed the door and departed. That was wonderful!

Continuing education report

Another type of gathering following a class is one centered on continuing education.
The leadership will go in with a topic related to spiritual formation that hopefully
will deepen the understanding and experience of the women. This is usually held in
someone’s home, is a day long, and includes a fellowship meal. During this time as
we discuss and reflect on life, the leadership is able to assess the ongoing work of
God in their lives. Following is a continuing education report:

Saturday’s plan was for the C2 class to gather at Susan’s new home. Marilyn prepared a
handout on the topic of listening & brought copies of a book for everyone on caring for
another person’s soul. Since it was the end of holiday, Rose and Linda were still out of
town with families, Anna was sick & Cathy’s brother-in-law had died, so she headed to
the funeral. We five shared briefly in Mark 5 (on longings, superficial & deeper) and
Marilyn introduced the topic of truly listening to another person. We walked to a
nearby restaurant, enjoying time together as old friends. Susan loves being in her new
house in the rural neighborhood; she seems to be in a good place and “not wanting to
miss what God has for her.”
Over lunch Rose and Linda inquired about visiting the other women in another city;
this led to a conversation reiterating the importance of their developing the C1 there,
demonstrating the WIM DNA & equipping them to build the women together in their
city. We reviewed the “identify/equip/release” goals & WIM’s aim to strengthen the
local churches both by the C1 content and by being part of a learning community. It
seemed like a timely, teachable moment for Rose & Linda on the heels of experiencing
such openness & God’s presence in their first visit to another city! PTL.

Team meetings
Twice a year the leadership team gathers to review, plan, and assess what is taking
place. We seek to be aware of the political/cultural piece and so that is often a part of
Russell et al 199

our dialog. We report on the classes and pray for the women by name. We ask
ourselves, “What is working, what is not working? What changes do we need to
make?” We see ourselves as a developing ministry that is moldable to the cultural
situation as best we can.

Challenges facing the ministry

One of our significant challenges is to develop Chinese women leaders who will
be able to own this ministry. This has been a step-by-step process since the focus
of the “training” is such a new part of their faith. In order to accomplish this
goal, the women first need to go through both series of classes, then they need to
be mentored into leading retreats and also teaching different aspects. But this is
all predicated on their passion and pursuance in their own lives. Second, they
must be able to make this a priority in their already very full lives. We are
finding that it is the women who are past the early child-rearing stage of life and
who have some flexibility in their careers who are interested in pursuing lead-
ership in this ministry.
Another challenge has been the questions surrounding our authority to come into
this culture with this training. We must earn the right to be heard. Our expansion
work is because we have been invited. The word about us has gotten around and
other cities are interested. When we go to a new city, we meet with the women
leaders in that community to share what we do and how we do it. We will offer an
experiential “sampler” day of what we do. We will answer questions. We come in by
invitation only. Always we honor the leadership of that particular house church or
that community of house churches.
Another challenge is following up on women who have taken the training. We
lose track of women over the years even though we sponsor reunions when possible.
As we develop leaders of this type of ministry in China, we hope to have more
complete follow up of each woman with whom we have had contact.
Another challenge is the role of the westerner in Asian relationships. Westerners,
especially older women, are honored and respected as mentors and teachers in
China. The western teacher is seen as possessing much more expertise. We receive
push-back when we seek to turn our teaching, mentoring roles over to Chinese
women who are not as old. We have been told that their authority is accepted when
we “stand” beside them. We believe that the longer this training is in place and the
older our first participants become, the more likely they will be able to step into that
authority role. We endeavor to lift them up as we back away.
Another challenge is ahead of us. We have been invited to take this spiritual
formation training model to women in India. It is, of course, a different context and
culture. We are taking this curriculum as is, but we hold it lightly, knowing that we
will need to adjust as the context of these women unfolds. Here are some ways that
we will seek understanding:
200 Journal of Spiritual Formation and Soul Care 11(2)

 We will form a leadership team of women from India with whom we will
meet both before and after the gathering to gain understanding of the women
who will be in the class and the cultural setting we are entering. We will seek
their input on adjustments that need to be made.
 We will find out what spiritual practices are primary in their culture and what
spiritual practices might send red flags up for them as they might identify the
disciplines with other religions in their culture.
 We will read books on Indian culture and the church in that part of the world.
We hold our curriculum lightly and make adjustments as needed to the theo-
logical and practical input we are sharing with the women.
 We will flex with our physical surroundings in terms of set-up and
programming.
 We know that the training for men in China, upon which our model for women
is based, has been useful in India and that encourages us. Because this curri-
culum is based solidly upon relational understanding, we believe we will be
able to make those adjustments, but we will see as the days ahead unfold.

Concluding remarks
The term “spiritual formation” is a new concept to many of the women who attend
our retreats. Evangelism has happened spontaneously through God’s Spirit, even in a
context where the spiritual world is not recognized. Discipleship has been mostly
centered in concentrated Bible study, prayer, and church attendance. These are all
good spiritual practices. However, through our curricula, we desire to open the door
to additional practices and biblical concepts that will nourish their souls and sustain a
deepening relationship with God by His grace as these women lead within the house
church.
We also desire to provide a lasting community of like-minded sisters who will
encourage the growth of the Kingdom of God and support each other in their
formation after we have returned home. We know that even though we visit the
women to listen and encourage, we are a small part of their ongoing life. Thankfully,
the Lord God is all.
We will continually review and develop classes that augment what we have put in
place so far. This plan for spiritual formation is a costly work—costly in terms of
time and personal investment. We know this, but we believe firmly in its benefits
that we are willing to continue investing in the work.
Participants to date are a small group of approximately 100 women. It is, how-
ever, a deep work in the hearts of these particular women in China. Our prayer is that
as these women grow in their spiritual lives in Christ, they will reach out to others
with what they have learned and experienced. We rest in God’s grace for this
ongoing work and celebrate what we have experienced in these years.