Christian Spirituality: Global Perspective for Ministry

Get Complete Project Material File(s) Now! »

CHAPTER THREE CHRISTIAN SPIRITUALITY: GLOBAL PERSPECTIVE FOR MINISTRY

INTRODUCTION

A feature of contemporary spirituality is its universal embrace, and particularly the global and inclusive perspective it gives to ministry. Although one must distinguish clearly between contemporary spirituality in general and Christian spirituality in particular, much can be said for the generous inclusiveness of contemporary Christian spirituality as well. I further elucidate how this has implications for authentic Christian ministry. Moreover, whether one speaks of spirituality in the sense of ‘lived experience’ or as a ‘contemporary academic discipline,’ that inclusiveness is largely common in both understandings. Furthermore, the references to ‘contemporary Christian spirituality’ in this chapter might generally be taken to refer to both the ‘lived experience’ and the ‘academic’ understanding of spirituality, unless otherwise specified.For the most part, these two categories are interdependent and mutually enhancing.Inviting the view of greater inclusivity is a contemporary and much-quoted definition of spirituality, namely ‘the experience of consciously striving to integrate [italics mine] one’s life in terms not of isolation and self-absorption [italics mine] but of self transcendence toward the ultimate value one perceives’ (Schneiders 1989:684). The latter’s definition of spirituality quoted above is discussed right through the contemporary world of Christian spirituality, although it must be admitted, not always uncritically. How might this definition further authenticate Christian ministry? Can it more effectively express the spirit of the Christian faith in practical Christian service? Previous Christian generations might have felt some discomfort at the heralding of this expansiveness. They might well have hastened to assert ‘the scandal of particularity’. Contemporary Christian spirituality, however, draws on sound traditions that speak to the globalisation of our communities and times. Notwithstanding the still popular sentiments of the ecclesiam nulla salus (‘outside the church no salvation’), contemporary Christian spirituality is arguably doing justice to those Church Fathers who countenanced greater accommodation of that ‘Christian’ living that predated the Christian era itself. Although Tertullian, for example, may have been more concerned than most that the distinctiveness of the faith might be compromised, there were other Fathers who affirmed God’s saving activity prior to Christ’s advent. Such were Irenaeus (c. 130-c.200), Clement of Alexandria (died c. 215), and Origen (c.185- c.254) (Pittman,Habito & Muck 1996:45). When contemporary Christian spirituality manifests distinctive motifs of greater inclusiveness it is therefore not without real patristic support. Again, Christians have traditionally maintained the celebrated Vincentian canon, affirming that which has been believed everywhere, always, and by all (quod ubique, quod semper, quad ab omnibus creditum est) (Oden1983:10). This familiar standard of universality and breadth of perspective may, with the advent of ‘spirituality’, take on a fresh and even more inclusive possibility.

FACTORS FURTHERING INCLUSIVITY

A number of factors have spawned the inclusive feature of today’s Christian spirituality. They are a combination of social phenomena and of features integral to Christian spirituality. The factors mentioned below are not exhaustive, but each is critical, leading to enhanced understanding of contemporary Christian writing in the context of this study.

Human Experience

Contemporary Christian spirituality has been part of a significant move in western theology towards more serious reflection on human experience (Collins 2000:37). This move facilitated a break from a static approach that is more characteristic of the older ‘spiritual theology’ of the preconciliar period. Spirituality speaks a world language of human experience per se – as opposed to prescribed dogmatic experience. ‘Spirituality’, as opposed to ‘spiritual theology’, has herein understandably proved a far more inclusive concept. It has gained much ecumenical acceptance and has a largely eclectic approach, utilising the riches of a shared Christian heritage. It is a break away from a more sectarian perspective on ‘life in the Spirit’ and expresses catholicity far better than previous ‘spiritual theologies’ (Collins 2000:37). Of course, Schneider’s (1989:684) expansive definition of spirituality is once more pertinent here.

Christian Origins

Much contemporary spirituality draws appreciably from Christian spirituality and even retains some of its residue. Etymologically the word ‘spiritual’ is a neologism from the writings of the Apostle Paul. The fact that ‘spirituality’ has its origins in the specificity of the Christian faith surely gives contemporary Christian spirituality some residual (and even proselytising?) foothold in this worldwide phenomenon. Pennington (1987:216), referring to Christians, can speak of‘those who are experiencing with some liveliness the currents of global spirituality, an ecumenism beyond ecumenism … ’ Conversely, while many benefactors of spirituality may know little about the traditions of Christian spirituality, still a residual Christian undercurrent arguably remains, introducing some preliminary or tenuous grasp of Christian thought and practice to those unacquainted with the Christian religion.

Globalisation

An enormous contributor to current Christian spirituality’s inclusiveness has surely been the globalisation of the planet and a greater and easier access to other insights, cultures and religions.
A ‘global consciousness’ emerged on the eve of the twenty-first century. This consciousness, it has been pointed out, has identified with a more primitive cosmic, collective consciousness that was lost with the emergence of the great religions of the world in the ‘axial period’ of 800-200 B.C.E (Cousins 2000:88). The latter writer bears testimony to what is more than self-evident by now. Indeed, global consciousness is one reason for increased interest in spirituality, ‘ … with a welcome ecumenical, cross-cultural and inter-religious exchange … ’(Kourie & Kretzschmar 2000:9). In combination with a residual Christian spirituality, globalisation conceivably looks to become a facilitator of widening Christian acceptability.

Postmodernism

Hard upon the heels of the globalisation phenomenon, and scarcely distinguishable from it, is postmodernism, which has its own contribution to make to ‘at-one-ness’. The postmodern person does not feel like an alien in the world, as might a ‘modern’ have done. They feel at home, and enjoy a sense of kinship with all species. In their sense of at-homeness ‘the modern desire to master and possess is replaced in post-modern spirituality with a joy in communion…[italics mine]’ (Griffin 1988:14-15). Postmodernism fosters a greater sense of at-oneness where ‘the foundation of all social energies – economic, political and cultural – is spiritual. Spiritual energies are the deepest source of the legitimation or transformation of society’ (Holland 1988:49). In this thinking ‘the relations one has with one’s body, one’s larger natural environment, one’s family, and one’s culture are instead constitutive of one’s very identity.’ (Griffin 1988:14). There is thus a holistic tenor to the era of postmodernism that, it is argued here, facilitates a wider, universal embrace for current Christian spirituality. Indeed, postmodern spirituality has more than one methodology and strategy. It is multivocal and pluralistic and, in the main, does not proclaim one authoritative truth, but explores ‘a coherent, meaningful expression of relative principles as a viable spiritual path’ (Irwin 1999:6). Postmodernism has also effected a fragmentation and relativising of truth. Such is admittedly not good news from a Christian perspective. Still, truth is now experienced in a more diverse and contextual way, no longer the monolithic and all-purpose imperative of previous ages, or of the modern era. The general interest in Eastern thought in the sixties and seventies was further enlisted and exploited by postmodernism. Some helpful assimilation of Eastern insights was credibly employed in the writings of Merton (1967). Zen thought and practice found a certain kinship with Christian ‘schools’ of mysticism and contemplation. Religious and cultural barriers were often bridged. Formerly foreign and perhaps feared insights now facilitated deeper understandings and assimilations of one’s own faith as a living and cognitive experience.Postmodernism, and its co-determinant, globalisation, lends further weight to the expansiveness of Christian spirituality, together with the burgeoning interest in spirituality right across the secular sphere. Atheistic and non-religious spiritualities are not uncommon. One writer has said,in fact, that ‘the spiritual and the salvific are clearly distinguishable. Secular spiritual practices are not necessarily competitors with traditional religions that promise salvation’ (Van Ness 1996:6).Nevertheless, the postmodern climate can relate to a hankering after an ‘ultimate concern.

READ Choosing the Right Celebrity

Abstract
Preface
Chapter One: Introduction
1.1 Research Problem
1.2 Aim of Research
1.3 Area of Research
1.3.1Spirituality Defined
1.3.2 Ministry: Lay or Ordained
1.3.3 Spirituality as Regulator
1.4 Methodology
1.4.1 Literature Research
1.4.2 Theoretical Framework
1.4.2.1 Theological
1.4.2.2 Discernment, Practical Wisdom
1.4.2.3 Inter-Disciplinary Approach
1.4.3 Spirituality as Academic Discipline
1.4.3.1 Appropriate Tools
1.4.3.2 The Logic of the Thesis
1.4.3.3 Systematic Research in Overall Context
1.5 Delineation of Chapters
1.6 Summation
Chapter Two: Literature review
2.1 Introduction
2.2 Spirituality for Ministry: Two Foundational Contributions
2.3 Some Definitive Academic Works
2.4 A Universal Spirituality
2.5 Embodied Spirituality
2.6 Development of ‘Immediacy’: Psychological and Charismatic
2.7 The Experiential Dimension of Spirituality
2.8 Spirituality’s Engagement with Ordained Ministry
2.9 Participative Trinitarian Spirituality
2.10 Formative Spirituality
2.11 Conclusion
Chapter Three: Christian Spirituality: Global Perspective for Ministry
3.1 Introduction
3.2 Factors Furthering Inclusivity
3.2.1 Human Experience
3.2.2 Christian Origins
3.2.3 Globalisation
3.2.4 Postmodernism
3.2.5 Academic Eclecticism
3.3 Authentic Ministry
3.4 Spirituality’s Present Contribution
3.4.1 Confluence with Global Perspective
3.4.2 The Retrieval of Mysticism
3.4.3 The Concept of Kenosis
3.4.4 Theocentricism
3.5 An Ecumenical Inclusiveness
3.5.1 Ministerial Solidarity
3.5.2 Ministry Claims Full Heritage
3.5.3 Ministry beyond Maintenance
3.5.4 Ministry and Personality Type
3.5.5 Rediscovering the Saints
3.5.6 Encountering Own Tradition Afresh
3.6 Academic Christian Spirituality
3.6.1 A New Accessibility
3.6.2 An Anthropological Approach
3.6.3 Spirituality as Linear Concept
3.6.4 Academic Endorsement of Spirituality
3.7 Addressing Objections
3.7.1 Question of Validation
3.7.2 Spirituality: General and Specific
3.7.3 Christian Spirituality in a Vacuum
3.8 Conclusion
Chapter Four:Christian Spirituality – Embodied Rootedness for Ministry
4.1 Introduction
4.2 Authentic Ministry
4.2.1 Ministry’s Inherited Tradition
4.2.2 Ministry as a Practical Science
4.3 Spirituality and Human Embodiment
4.3.1 Some Contemporary Perspectives
4.3.2 Body: Vehicle of Revelation
4.3.3 Summation
4.4 Spirituality and Sexuality
4.4.1 An Introduction
4.4.2 Feminist Spirituality and Sexuality
4.4.3 Prayer and Sexuality: A Common Thread
4.4.4 Gay and Lesbian Ministry and Spirituality
4.5 Exploration of Historic Asceticism
4.5.1 Introduction
4.5.2 Mining Historical Resources
4.5.2.1 Pitfalls for a Contemporary Ascetic Spirituality
4.5.2.2 Affirming Positive Historical Precedents
4.6 Ascetic Spirituality for Today
4.6.1 Introduction
4.6.2 New Testament Grounding
4.6.3 Body as Instrument of Transformation
4.6.4 Implications for Authentic Ministry
4.6.4.1 Incorporation of the Body
4.6.4.2 Education Beyond Abstractions
4.6.4.3 Ministry and Monastic Vows
4.7 Social Embodiment and Ministry
4.7.1 Introduction
4.7.2 Embodiment: The Church
4.7.3 Embodiment: Liberation Spirituality for Ministry
4.7.4 Ministry and Spirituality for Creation
4.8 Conclusion
Chapter Five:Reclaiming and Evaluating Religious Experience
5.1 Introduction
5.2 Reclaiming ‘Experience’ for Ministry
5.2.1 A New Focus on Experience
5.2.2 Primacy of Experience
5.2.3 Spirituality and ‘Pure Rationality’
5.2.3.1 A Rediscovered Epistemology
5.2.3.2 Apophaticism
5.2.3.3 Images
5.2.4 Independent Discovery and Validation
5.3 Evaluating ‘Lived Experience’ for Ministry
5.3.1 An Explanatory Preamble
5.3.2 Normative Criteria for Evaluation
5.3.3 Trinitarian Spirituality: Community and Self-Giving
5.3.3.1 Normative Evaluation
5.3.3.2 A Wider Evaluation
5.3.4 ‘First Person’ Spirituality
5.3.4.1 Normative Evaluation
5.3.4.2 A Wider Evaluation
5.3.5 Incarnational Holistic Spirituality
5.3.5.1 Normative Evaluation
5.3.5.2 A Wider Evaluation of Ministry
5.3.6 God as Spirit: Spirituality of Immediacy
5.3.6.1 Normative Evaluation
5.3.6.2 An Inductive Evaluation
5.4 Conclusion
Chapter Six: Contemplative Ministry: Alternative to Contemporary Ministerial Anomalies
6.1 Introduction
6.2 The Emergence of Contemplative Ministry
6.2.1 Derivative of Contemporary Spirituality
6.2.2 A Definition of Contemplation
6.2.3 A Contemplative Ministry
6.3 Timely Pertinence of Contemplative Ministry
6.3.1 Preamble: Pertinence and Authenticity
6.3.2 Contemporary Ministerial Disenchantment
6.3.3 Postmodern Pertinence
6.3.4 A Contemplative Ecumenism
6.4 Ministry in Contemplative Mood
6.4.1 A Preliminary Explanation
6.4.2 Contemplative Prayer for Ministers
6.4.2.1 A New Ministerial Instinct for Prayer
6.4.2.2 Prayer as ‘Being with God’
6.4.2.3 Summation
6.4.3 Contemplative Ministry and Spiritual Direction
6.4.3.1 Return to Roots
6.4.3.2 The Distinctiveness of Spiritual Direction
6.4.3.3 Spiritual Direction and Psychology
6.4.3.4 Reinstatement of Discernment
6.4.4 Towards Contemplative Models
6.4.5 Contemplative Ministry versus Anomalies
6.4.6 Contemplative Ministry: More than Idealism?
6.4.7 Contemplation’s Global Awareness
6.5 Conclusion
Chapter Seven: Contemporary Developmental Spirituality: Metaphors, means and Moments in Formation
7.1 Introduction
7.2 Formation Metaphors
7.2.1 Reviving Metaphors of Formation
7.2.2 Some Metaphors Identified
7.2.2.1 Metaphors of Location and Geography
7.2.2.2 Metaphors of Deprivation and Alienation
7.2.2.3 Miscellaneous Developmental Metaphors
7.2.3 Apologia and Summation
7.3 A New Perspective on Formative Spirituality
7.4 ‘Means’ of Formation
7.4.1 A Frame of Reference
7.4.2 The Means of ‘Prayer’
7.4.2.1 A Richer Landscape
7.4.2.2 A Contribution to Methodism
7.4.2.3 Detailing the Prayer Landscape
7.4.2.3 (a) Meditation and Spiritual Reading
7.4.2.3 (b) The Contemplative Dimension
7.4.2.3 (c) Formative Prayer
7.4.3 The Means of ‘Fellowship’
7.4.4 The Means of ‘Fasting’
7.4.5 Summation
7.5 Moments in Development: Psychological and Spiritual
7.5.1 Dialogue and Integration
7.5.2 Confluent Moments of Formation
7.6 Goals of Formation
7.7 Conclusion
Chapter Eight: Conclusion
8.1 Preamble
8.2 Contemporary Spirituality and Ministry
8.2.1 Authenticating Ministry’s Global Outlook
8.2.2 Concentric ‘Embodiments’ for Ministry
8.2.3 Legitimating Ministerial Religious Experience
8.2.4 A Contemplative Mood for Ministry
8.2.5 Spiritual Maturation: Metaphors, Means and Moments
8.3 Realisation and Outcome
Bibliography