Christian Spirituality

An Introduction

Alister E. McGrath

• Editorial: Wiley-Blackwell
• Año: 2013
• ISBN:
  9781118697573
• Edición: 1
• Categoría: Theologie & Religion
• Categoría: Christentum

This text fills the need for a clear, informative, helpful and well-written introduction to Christian spirituality.

• Includes a detailed guide to resources in spirituality available on the Internet
• Written by a leading theological educationalist in a clear and accessible manner
• Encourages active engagement with primary sources through worked case studies

1

INTRODUCTION

There has been a remarkable growth in interest in the general area of spirituality in recent years. A resurgent cynicism concerning the value of material possessions has led to much greater attention being paid to the spiritual dimensions of life. A growing body of evidence suggests that personal spirituality has a positive therapeutic effect on individuals, pointing to an increasing recognition of the importance of spirituality to human fulfillment and well-being. Alongside a gradual general decline in appeal of institutionalized forms of religion in western culture, there has been a clear rise in popular interest in spirituality, including the various forms of Christian spirituality. This work aims to serve as an introduction to these specifically Christian forms of spirituality.

In this brief opening chapter, we shall explore something of what is understood by the term “spirituality” in general, before moving on to consider what is meant by the more specific term “Christian spirituality.” This introductory chapter is intended simply to clarify some of the terms used in the discussion of Christian spirituality, before moving on to engage with the subject in more detail in the following chapters. To stress the introductory nature of this chapter, we shall adopt a “work-book” approach. This has the merit of encouraging engagement with the material, and will be used more extensively in the final chapter.

Defining “Spirituality”

The word “spirituality” draws on the Hebrew word ruach – a rich term usually translated as “spirit,” yet which includes a range of meanings including “spirit,” yet extending to “breath” and “wind.” To talk about “the spirit” is to discuss what gives life and animation to someone. “Spirituality” is thus about the life of faith – what drives and motivates it, and what people find helpful in sustaining and developing it. It is about that which animates the life of believers, and urges them on to deepen and perfect what has at present only been begun.

Spirituality is the outworking in real life of a person’s religious faith – what a person does with what they believe. It is not just about ideas, although the basic ideas of the Christian faith are important to Christian spirituality. It is about the way in which the Christian life is conceived and lived out. It is about the full apprehension of the reality of God. We could summarize much of this by saying that Christian spirituality is reflection on the whole Christian enterprise of achieving and sustaining a relationship with God, which includes both public worship and private devotion, and the results of these in actual Christian life.

A Basic Definition of “Spirituality”

Spirituality concerns the quest for a fulfilled and authentic religious life, involving the bringing together of the ideas distinctive of that religion and the whole experience of living on the basis of and within the scope of that religion.

A Basic Definition of “Christian Spirituality”

Christian spirituality concerns the quest for a fulfilled and authentic Christian existence, involving the bringing together of the fundamental ideas of Christianity and the whole experience of living on the basis of and within the scope of the Christian faith.

The term “spirituality” has gained wide acceptance in the recent past as the preferred way of referring to aspects of the devotional practices of a religion, and especially the interior individual experiences of believers. It is often contrasted with a purely academic, objective or detached approach to a religion, which is seen as merely identifying and listing the key beliefs and practices of a religion, rather than dealing with the manner in which individual adherents of the religion experience and practise their faith. The term is resistant to precise definition, partly due to the variety of senses in which the term is used, and partly due to controversy within the community of scholars specializing in the field over the manner in which the term ought to be used. The definition provided above is an attempt to help students to get a broad idea of the nature and scope of the subject, and should not be regarded as the only way of defining it.

Defining “Christian Spirituality”

Having examined the word “spirituality,” we may now move on and consider the more precise term “Christian spirituality,” which has already been used in a loose sense. For Christianity, spirituality concerns the living out of the encounter with Jesus Christ. The term “Christian spirituality” refers to the way in which the Christian life is understood and the explicitly devotional practices which have been developed to foster and sustain that relationship with Christ. Christian spirituality may be thus understood as the way in which Christian individuals or groups aim to deepen their experience of God, or to “practise the presence of God,” to use a phrase especially associated with Brother Lawrence (c.1614–91).

It is helpful to think of Christianity as having three main elements.

1 A set of beliefs. Although there are differences between Christians on a number of doctrinal matters, it is relatively easy to show that a common core of beliefs lies behind the different versions of Christianity. These are set out in the Creeds of Christianity, which are accepted as statements of faith by all the main Christian churches. These beliefs have a significant impact on the way in which Christians live.

2 A set of values. Christianity is a strongly ethical faith. This does not, however, mean that Christianity is about a set of rules, in which Christians mechanically conform to a set of instructions. Rather, it is about a set of values which arises from being redeemed, such as loving other people and a willingness to deny oneself. These values are strongly linked with the character of Jesus of Nazareth, who is regarded by Christians as both the basis of the life of faith and the supreme example of a life lived in close fellowship with God. A spirit-filled life would thus be expected to reflect and embody Christian values.

3 A way of life. Being a Christian is not just about beliefs and values; it is about real life, in which those ideas and values are expressed and embodied in a definite way of living. The everyday life of believers is affected in certain ways by their faith. At its most obvious, this is reflected in going to a church or other form of Christian community which meets for prayer and worship. There are enormous variations in the ways in which Christianity expresses itself, reflecting differences of climate, geography, culture, tradition, and theology. Part of this way of life is the general area which has come to be known as “spirituality,” and which is the subject of this book.

At this point, you will find it helpful to look at some working definitions of spirituality offered by respected authors in this area. You will find it helpful to read each definition twice, and reflect on the main points the author is attempting to convey. At this point, you should pause, and write down the points which seem to be important to these writers as they attempt to define or describe “spirituality.” You may find that you disagree with some of the points which they make, but the points are helpful in clarifying the general nature of spirituality. Ask yourself what particular point each author is concerned to emphasize, and how this helps gain an understanding of the nature of spirituality.

Some Working Definitions of “Spirituality”

Spirituality is a lived experience, the effort to apply relevant elements in the deposit of Christian faith to the guidance of men and women towards their spiritual growth, the progressive development of their persons which flowers into a proportionately increased insight and joy.

George Ganss, “Introduction” to Ignatius of Loyola, p. 61.

Spirituality has to do with our experiencing of God and with the transformation of our consciousness and our lives as outcomes of that experience.

Richard O’Brien, Catholicism, p. 1058.

Spirituality refers to a lived experience and a disciplined life of prayer and action, but it cannot be conceived apart from the specific theological beliefs that are ingredients in the forms of life that manifest authentic Christian faith.

Don E. Saliers, “Spirituality,” p. 460.

[Spirituality] is a useful term to describe how, individually and collectively, we personally appropriate the traditional Christian beliefs about God, humanity and the world, and express them in terms of our basic attitudes, life-style and activity.

Philip Sheldrake, Images of Holiness p. 2.

Whatever else may be affirmed about a spirituality which has a biblical precedent and style, spiritual maturity or spiritual fulfillment necessarily involves the whole person – body, mind and soul, place, relationships – in connection with the whole of creation throughout the era of time. Biblical spirituality encompasses the whole person in the totality of existence in the world, not some fragment or scrap or incident of a person.

William Stringfellow, Politics of Spirituality, p. 22.

[Spirituality] is the self-transcending character of all human persons, and everything that pertains to it, including, most importantly, the ways in which that perhaps infinitely malleable character is realized concretely in everyday life situations.

Richard Woods, Christian Spirituality, p. 9.

Now look at each of the bulleted points below. Each states a theme of importance to spirituality. How do these brief statements help us understand what spirituality is? And in what ways do they help us clarify the distinction between spirituality and Christian doctrine?

• Knowing God, not just knowing about God.
• Experiencing God to the full.
• Transformation of existence on the basis of the Christian faith.
• Attaining Christian authenticity in life and thought.

You may find it helpful to relate these to the working definitions which we have just been considering.

Now consider the following words of an American Protestant professor of theology, explaining to his readers why he chose to spend three months in a Trappist monastery, high up in the Rockies. He regarded himself as an atheist; someone who knew about what theologians were saying, but had no personal experience of God. Read his words, and then turn to the questions that follow.

I am a theologian – I spend my life reading, teaching, thinking, writing about God. But I must be honest – I have never experienced God, not really. I am embarrassed by piety; I am ill at ease with those who thrive on God-talk; I have no awareness of what one might mean by the “presence of God.”

Look again at the bulleted points set out earlier. Which of these does this passage best illustrate? And how does it relate to the definitions of spirituality which were set out earlier?

Now note how the passage clearly supposes that it is possible to be a theologian without any experience of God. What does this suggest about the relation between theology and spirituality? And what does it suggest about the place of spirituality in theological education?

We shall be exploring these issues in greater depth later in this work; at this early stage, it is important just to be aware of them. We now turn to clarify the vocabulary used in relation to spirituality, before beginning a detailed engagement with its themes in the following chapter.

Clarifying Terms: Mysticism and Spirituality

We need to consider a term which has been used extensively in the past to designate the general area of spirituality – “mysticism.” Although this word continues to be used, especially within Catholic and Orthodox circles, it is gradually being displaced by the term “spirituality.” In this section, we shall explore how the term “mysticism” came to be used in this context, and the reasons why it is gradually being superseded in general use.

The use of the word “mystical” to refer to the spiritual (as opposed to purely academic) dimension of theology can be traced back to the treatise On Mystical Theology, written in the early sixth century by Dionysius the Areopagite. The modern terms “spirituality” and “mysticism” both trace their origins back to seventeenth-century France, and specifically in the rather elitist circles of salon society associated with Madame de Guyon. The French terms spiritualité and mysticisme were both used to refer to direct interior knowledge of the divine or supernatural, and were apparently treated as more or less synonymous at the time. Since then, both terms have been brought back into circulation.

Some degree of confusion has arisen over their precise meaning, with some writers suggesting that the two are just different ways of speaking about an authentic personal relationship with God, while others suggest that mysticism is to be seen as a special type of spirituality which places particular emphasis on a direct personal experience of God. The present work avoids the use of the term “mysticism,” believing that it has become unh...