Wednesday, 4 July 2007

Ten propositions on spirituality

by Kim Fabricius

1. “Spirituality” is a word suffering from runaway inflation. Let’s try to stabilise the currency. Historical amnesia, false dichotomies, and fashionable therapies bedevil the subject.

2. Philip Sheldrake observes that the noun spiritualitas “only became established in reference to ‘the spiritual life’ in 17th century France – and not always in a positive sense,” principally due to its clerical associations (in the Middles Ages the clergy were “the spirituality”). “It then disappeared from theological circles until the end of the 19th and beginning of the 20th century when it again appeared in French in reference to the ‘spiritual life’…. [B]ut it was only by the Second Vatican Council in the early 1960s that it began to dominate and replace older terms such as ascetical theology or mystical theology.” Then in the 1970s the term took off, and now, set to the key of the so-called New Age, spirituality has become the mood-muzak of postmodernity.

3. I’ve got nothing against psychology as such – to the contrary, I minored in the subject at university – but on spirituality circuits that revolve around the gurus Myers-Briggs and James Fowler I often sense an approach to spirituality that lacks both a proper Christian concept of the spirit and an orthodox understanding of faith as not just fides qua but fides quae creditur. At the very least it takes a semantic sleight of hand to reduce the “soul” to the “self” to the “personality,” and to equate human potential and growth with sanctification, let alone to assume that in exploring ourselves we are exploring God the Holy Trinity. By the way, for the life of me I do not understand how Christians can prefer Jung to Freud as a theological resource (though it’s probably due to our preference for naivety to suspicion).

4. Theology without spirituality is empty, spirituality without theology is blind. When theology is “thin,” it is often because it is not steeped in prayer; when spirituality is “lite,” it is usually because it is theologically vacuous. Only in the West, and only during the 12th century, when the theological enterprise moved from the monasteries to the new universities, did Christian thinking begin to become an activity distinct from askesis, while contemplation, in turn, tended to become separate from both eucharist and ethics. Since the High Middle Ages, Roman Catholics and then Protestants (Puritan, Anglican, and radical Reformed) have been working in different ways to stitch together what should be a seamless garment of the affective, the intellectual, and the active – to reunite the speculative theologian and the practical saint.

5. Spirituality is theology with attitude, theology with soul – but not a soul without a body. A truly Christian spirituality will be incarnational – but it will not idolise health. And it will be cruciform – but it will not glorify pain. Fasting has been called praying with your body, but feasting should be praying with your body too. Biblically speaking, the opposite of πνευμα is not σωμα but σαρξ. Nor, needless to say, are the “sins of the flesh” essentially sensual (cf. Galatians 5:19ff.). Notwithstanding insidious Neo-Platonic, even Gnostic influence, a couple’s bedroom as well as the monk’s cell can be a place where heaven and earth get it on (the Song of Songs’ X-rated eroticism is often lost through censored translation). In fact, the material as such is (forgive the pun) a spiritual matter.

6. Spirituality has been called theology on its knees, but it is also theology on its feet, in labora as well as ora. “Bread for myself is a physical matter,” said Nocolas Berdyaev, “but bread for my neighbour is a spiritual matter.” Any authentic Christian spirituality will have shalom – peace-and-justice – at its heart. Hans Urs von Balthasar said that “Whoever does not come to know the face of God in contemplation will not recognise it in action, even when it reveals itself to him in the face of the oppressed” – but is not the reverse equally and emphatically true (Matthew 25:40, 45)? Dietrich Bonhoeffer: “Only those who cry out for the Jews may sing Gregorian chant.” It is no coincidence that liberation theologies are deeply committed to combining experience, reflection, action, and prayer/worship/eucharist.

7. So what is “spirituality”? Perhaps spirituality is one of those things that is easier to show than to say. If so, Rowan Williams, who sees thought itself as a practice of askesis, is the finest contemporary guide I know to what spirituality might look like, not least in his own personal and theological life (and he has written acutely on Augustine and extensively on the Desert Fathers, the Carmelite tradition, and iconic prayer). Williams suggests that we understand spirituality in terms of “each believer making his or her own that engagement with the questioning at the heart of faith.” But spirituality is “far more than a science of interpreting exceptional private experiences; it must … touch every area of human experience, the public and the social, the painful, negative, even pathological byways of the mind, the moral and relational world. And the goal of a Christian life becomes not enlightenment but wholeness – an acceptance of this complicated and muddled bundle of experiences as a possible theatre for God’s creative work.”

8. In an important sense, then, “spirituality” is almost synonymous with discipleship, with starting from exactly where you are and taking the next step in following Jesus wherever he leads. Hence a good deal of holiness has to do with discernment, with attendre (Simone Weil). As John Webster says at the end of his little gem Holiness (2003): “A crucial aspect of holiness is an increase in concentration: the focusing of mind, will and affections on the holy God and his ways with us.” Spirituality, then, as watchfulness, being alert to the present moment, disabused of illusion and fantasy and seeing what is really there – the toil to be truthful, the struggle against self-deceit, the purification of desire. Unlike many of the Pelagian nostrums on offer, Christian spirituality takes sin seriously.

9. Authentic spirituality is an exilic practice, for nomads on a journey: “Exile, the home I have with God; God, the home I have in exile” (Marc Ellis). Peace and perfection are redefined in terms of strain and growth, what Gregory of Nyssa called epektasis (from Philippians 3:13). To Augustine’s famous image of the cor inquietum, add Gregory’s image of the vertigo one feels at a cliff-top, with the abyss below and the beckoning yet ever-receding peaks beyond. Divine darkness and human incomprehension become themes that will be explored in the night theology of St John of the Cross and the theologia crucis of Martin Luther. Frances Young writes: “It is this whole complex context which demands that we move beyond the easy spirituality of well-being, comfort and happiness to rediscover the wilderness way that lies at the heart of the Bible.” In place of the New Age bandwagon, the desert caravan.

10. “It was like waking from a dream of separateness, of spurious self-isolation in a special world, the world of renunciation and supposed holiness. The whole illusion of a separate holy existence is a dream…. This sense of liberation from an illusory difference [between monks and ordinary people] was such a relief and such a joy to me that I almost laughed aloud.” Thus Thomas Merton, a pioneer in explorations of ecumenical, inter-faith, and ecological spiritualities, who yet knew that there is no view from nowhere, no traditionless practice, no unmediated interiority, no silence unhaunted by speech (and no separation between spirituality and institutional religion, yet another trendy dichotomy that crumbles under scrutiny). In the end, if spirituality is about “me” at all, it is about my dispossession and transformation into a proper human being, my becoming a living hermeneutic of the Great Commandment, loving the Other and the other. As a saying attributed to the Desert Father known as John the Dwarf has it:

“You don’t build a house by starting with the roof and working down. You start with the foundation.”
They said, “What does that mean?”
He said, “The foundation is our neighbour whom we must win. The neighbour is where we start. Every commandment of Christ depends on this.”

14 Comments:

Michael Westmoreland-White said...

While I often make reference to specific spiritual disciplines (journaling, contemplative prayer and meditation, etc.), I almost never refer to something as vague as "spirituality" in itself.

kim fabricius said...

Way to exercise proper "word care", Michael! But the term "spirituality" is out there; assuming it's not just going to go away, what I've tried to do is to control it.

::aaron g:: said...

#1 – J.D. Crossan once suggested using the “sanctity” instead of “spirituality” since the latter has almost no meaning anymore. A good suggestion, I think.

Shane said...

I’ve got nothing against psychology as such – to the contrary, I minored in the subject at university –

In fact, some of my best friends are psychologists--honest!


Notwithstanding insidious Neo-Platonic, even Gnostic influence, a couple’s bedroom as well as the monk’s cell can be a place where heaven and earth get it on.

To paraphrase that great American theologian T. Turner, "What's God got to do, got to do with it?" Put another way--in the martial act it isn't heaven and earth that I'm interested in joining.

kim fabricius said...

You just haven't met the right woman yet, Shane - honest! :)

Ben Myers said...

Thanks for another excellent post, Kim. I really liked the quote from Rowan Williams -- Williams' The Wound of Knowledge is by far the best book I've ever read on spirituality (if you don't count poets like Herbert, Hopkins and Eliot).

byron said...

I think Ben might have just answered my question (or part of it), which is: where is the Williams quote from? Do you have a page number?

kim fabricius said...

Hi Byron,

The quote does indeeed come from The Wound of Knowledge (mine is the 1990 printing), pp.1-2.

Cheers

Shane said...

You just haven't met the right woman yet, Shane - honest! :)

Although I often hear what seem to be religious claims, J.L. Austin has taught us to distinguish between the verbal content of a speech-act and its intended result. Thus, I don't take "Ohmigod!-ohmigod!" as a form of prayer.

kim fabricius said...

On the contrary, Shane, I'd call it (as it were) an ejaculatory prayer of thanksgiving. But then you and I have probably lowered the tone of this prestigious blog enough already!

Michael Westmoreland-White said...

You ever wonder what atheists cry out during sex? "O meaningless universe?" "O randomless events?" Definitely missing something.

Shane, I'm hoping your reference to the "martial act" was a spelling slip for "marital act," right? Please tell me I'm right--cause there's far too much association of sex and violence as it is without Christian theologians joining in. :-)

D. P. said...

Excellent post! I did my dissertation in biblical "spirituality," back when the term was not quite so overladen with New-Agey air pudding. I could have included most of your propositions in the concluding chapter—if I had the theological acumen to express them so clearly. :-)

Thomas said...

Thanks for an interesting and even "spiritually" stimulating post. But I note at least two strange omissions. Perhaps they arise from the amorphous cultural appropriations of sprirituality that are rightly observed in the post. But to earth these insightful reflections in Holy Scripture a bit more securely, I would propose:
1. spirituality ought to be focused on the Holy Spirit and rooted in the NT's presentation of the work of the third person of the God-head. Perhaps "Spirituality" (with a captital "S") would signal this foundational move
2. Biblically rooted life in the grace of the Triune God involves a two pattern of dying and rising with Christ through the purging and vivifiying power of the Spirit. This two beat pattern, mortification and asperation, is the rhythm of gospel discipleship, of growth in holiness, of the spiritual disciplines that occupy so much of the literature on spirituality.

Finally, thanks for the pointer to Webster, whose wisdom here is a source of grace and joy. Not unlike this fine post, as well

kim fabricius said...

Hi Thomas,

Great and important points - yes, "strange omissions", especially 1., as you could say that what my 10 Ps are aiming at is to put the "S" (with a capital "S" as you say) back in "spirituality". So thanks for filling a few gaps.

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