Appendix 2
Notes
Introduction
argued at length by such distinguished thinkers as Charles Taylor in Sources of the Self, Lezsek Kolakowski in Modernity on Endless Trial, and Robert Bellah in Habits of the Heart and The Good Society.
Dallas Willard’s Hearing God, The Spirit of the Disciplines and The Divine Conspiracy; Richard Foster’s Celebration of Discipline, The Challenge of the Disciplined Life, Prayer: Finding the Heart’s True Home and Streams of Living Water; Eugene Peterson’s A Long Obedience in the Same Direction, Leap Over a Wall, Subversive Spirituality and Christ Plays in Ten Thousand Places; Henri Nouwen’s The Way of the Heart; John Ortberg’s The Life You’ve Always Wanted; and Diogenes Allen’s Three Outsiders, Christian Belief in a Postmodern World and Spiritual Theology.
Path One: The Right Ordering of Our Love for God
, see Origen, Selected Works, trans. Rowan A. Greer (Mahweh, N.J.: Paulist, 1979). Origen is reported to have written more than two thousand books, many of which were destroyed or lost to history. This number is widely disputed, but nobody questions that he was highly prolific.
, trans. C. D. Yonge (Peabody, Mass.: Hendrickson, 1993); also “Sifra,” trans. Karlfried Froehlich in Biblical Interpretation in the Early Church (Philadelphia: Fortress, 1984).
:9ff. Note: our Bibles translate “Helim” as “Elim.” Origen spells the same location as it is presented here.
, for example, Augustine, “The Teacher,” Philosophy in the Middle Ages, ed. Arthur Hyman and James J. Walsh (Indianapolis: Hackett, 1978), pp. 20-33.
, trans. J. G. Pilkington (Peabody, Mass.: Hendrickson, 1994), pp. 45-208. Also see Augustine’s City of God, trans. Marcus Dods (Peabody, Mass.: Hendrickson, 1994), pp. 1-511.
by Augustine that articulate these thoughts are On the Holy Trinity, trans. Arthur Haddan, in On the Holy Trinity; Doctrinal Treatises; Moral Treatises, Nicene and Post-Nicene Fathers, series 1, vol. 3 (Peabody, Mass.: Hendrickson, 1994), pp. 1-228, and On Christian Doctrine, trans. D. W. Robertson Jr. (Indianapolis: Bobbs-Merrill, 1958).
go hand-in-hand as J. P. Moreland (Loving God with Our Mind), Alister McGrath (Intellectuals Don’t Need God and Other Modern Myths) and others demonstrate.
and The First Catechism, trans. S. D. F. Salmond, Nicene and Post-Nicene Fathers 3 (Peabody, Mass.: Hendrickson, 1994), pp. 237-314.
, bk. 8, chap. 5, trans. by R. S. Pine-Coffin (New York: Penguin, 1961).
from the history of literature is noteworthy. In Dante’s Divine Comedy, Virgil is Dante’s guide through the Inferno and Purgatory. But Virgil, as the image of human reason, cannot enter Paradise. Thus, as Dante enters Paradise, he is accompanied first by Beatrice. Then, as he prepares to enter the highest levels of Paradise, where Beatrice is not yet prepared to go, Dante is handed off to an old, white-bearded man who turns out to be Bernard of Clairvaux. Bernard, as the image of perfected wisdom and godliness, is the poet’s supreme and final guide in the spiritual life.
, Selected Works, trans. G. R. Evans, Classics of Western Spirituality (Mahweh, N.J.: Paulist, 1987), pp. 15-19.
, “On Loving God,” in Selected Works, pp. 173-205.
The Pensées, frag. 12, trans. Thomas Krailsheimer (New York: Penguin, 1965).
, Cannery Row (New York: Viking, 1945).
Pensées, frag. 308. The Jansenist movement was named for Cornelius Jansen, bishop of Ypres, who published Augustinus. His ideas were popularized by seventeenth-century clerics who enjoyed his focus on Augustine’s understanding of grace and its sufficiency for salvation.
Pensées, frag. 308. The graphic presentation here was originally developed by Diogenes Allen and is presented here by his permission.
, Love Aflame: Selections from the Writings of Blaise Pascal, comp. Robert E. Coleman (Wilmore, Ky.: Asbury Theological Seminary Publications, 1974), p. 3.
Path Two: The Spiritual Life as Journey
, The Structure of Scientific Revolutions (Chicago: University of Chicago Press, 1966).
(San Francisco: HarperCollins, 2005), esp. fifteen section introductions and the general introduction.
, The Foundations of Mysticism: Origins to the Fifth Century (New York: Crossroad, 1993), pp. 144ff.
includes our reasoning capabilities and our ability to make discerning judgments.
here is altered slightly from Evagrius’s original order. His original order is as follows: gluttony, impurity/lust, avarice/greed, sadness/melancholy, anger, acedia/sloth/indifference, vainglory/envy, and pride. Over time, Evagrius’s order has shifted slightly as later writers attempted to address the way in which the deadly thoughts and the godly virtues expressed various levels of our faith development. For a more contemporary treatment of these issues see Seward Hiltner’s The Seven Deadly Sins, and Donald Capps’s Life-Cycle Theory and Pastoral Care.
, The Praktikos and Chapters on Prayer, trans. John Eudes Bamberger (Kalamazoo, Mich.: Cistercian, 1981), p. 17.
extensive treatment see the entire work of The Praktikos and Chapters on Prayer. Evagrius’s basic framework of the eight deadly thoughts is discussed in sections 6-14. His amplification of each of these deadly thoughts and how to treat them and respond is found throughout sections 15-56.
, Christian Belief in a Post-Modern World (Louisville: Westminster/John Knox, 1989); C. C. Gillespie, The Edge of Objectivity (Princeton, N.J.: Princeton University Press, 1960), and Michael. Polanyi, Personal Knowledge (Chicago: University of Chicago Press, 1958).
, The Country Parson; The Temple, ed. by John N. Wall Jr. (New York: Paulist, 1981). For vices, see poem 64, p. 203; poem 88, p. 232; for virtues, see poem 43, pp. 182-83; poem 48, p. 186; poem 66, p. 206; poem 83, p. 225.
, poem 165, “Love (III),” p. 316.
, The Temple, Classics of Western Spirituality (New York: Paulist, 1981).
, The Secular Scripture (Cambridge, Mass.: Harvard University Press, 1976).
, The Pilgrim’s Progress in Modern English (Gainesville, Fla.: Bridge-Logos, 1998), p. 211.
, The Seven Storey Mountain (New York: Harcourt, 1948). The Seven Storey Mountain covers his life only up until he enters the monastery. The Journals encompass the entire expanse of his life right up to the day of his untimely death.
sources, Merton is believed to have accidentally electrocuted himself with a faulty fan while traveling in Thailand for a conference on religion and spirituality in the East and West. When releasing the Japanese version of The Seven Storey Mountain in 1966, here is what Merton says about his classic: “Perhaps if I were to attempt this book today, it would be written differently. Who knows? But it was written when I was still quite young, and that is the way it remains. The story no longer belongs to me.”
, The Intimate Merton (San Francisco: HarperOne, 1999), p. 23.
, Mystics and Zen Masters (New York: Farrar, Straus & Giroux, 1967), pp. 91-112.
, Life and Holiness (New York: Image/Doubleday, 1963), p. 9.
, A Seven Day Journey with Thomas Merton (Ann Arbor, Mich.: Servant, 1992), p. 26.
, Seven Storey Mountain, pp. 40-41.
, Contemplative Prayer (New York: Doubleday, 1971), p. 11.
Path Three: The Recovery of Knowledge of God Lost in the Fall
is generally ascribed to Thomas à Kempis, although its exact authorship has never been determined.
, Phenomenology of Perception, trans. Colin Smith (London: Routledge, 1989).
, trans. Cyril Vollert (St. Louis: Herder, 1947), p. 208.
, “The Logic of Intercession,” Theology 101 (1998): 270.
Mannermaa, Christ Present in Faith: Luther’s View of Justification (Philadelphia: Fortress, 2005), p. 311.
, “Spirit and Spirituality in Martin Luther,” Evangelical Quarterly 61, no. 4 (1989): 311-33.
, The Complete Works of Martin Luther, (St. Louis: Concordia), 1957 CD-ROM, 41:114.
, The Theology of Martin Luther, trans. Robert C. Schultz (Philadelphia: Fortress, 1966).
, A Simple Way to Pray (Louisville: Westminster/John Knox, 2000), p. 17.
, “Of God’s Word, XX,” Table Talk (Philadelphia: Lutheran Publication Society, 1997).
thought that Luther wrote “Away in a Manger.” While this is not the case (it is an English Christmas carol) the spirit and message of the hymn fits him well.
, accessed at http://www.theologywebsite.com/ etext/ luther_hymns.shtml.
, Institutes of the Christian Religion (1536 edition) (Grand Rapids: Eerdmans, 1995), pp. 18-19.
Path Four: Intimacy with Jesus Christ
, Lexical Aids for Students of New Testament Greek (Grand Rapids: Baker, 1998). Metzger notes 164 different times that Paul uses the term “in Christ” to demonstrate that this life with God can only be realized by imitating Christ. See also Bruce Metzger, The Text of the New Testament (Oxford: Oxford University Press, 1968).
, The Social Teaching of the Christian Churches (Louisville: Westminster/John Knox, 1992), H. Richard Niebuhr, Christ and Culture (San Francisco: Harper & Row, 1951), and Richard Fox, Jesus in America (San Francisco: HarperSanFrancisco, 2004), as three classic examples. Of course, Jaroslav Pelikan’s Jesus Through the Centuries (San Francisco: HarperSanFrancisco, 1985) remains the most focused and classic statement on the subject. In this latter text Pelikan creates a kaleidoscope of insight into the life of Jesus by identifying eighteen different archetypes that represent the way in which Jesus has been depicted throughout Christian history.
occurred in the thirteenth century that opened the way for a new approach to our life with God. First, a new wave of urbanization was triggered as a significant and growing influx of people flocked to the cities. Second, this population migration stimulated a whole new wave of economic growth and expansion. Next, this expansion created organic pressure that forced European societies to create reliable infrastructures. The development of reliable infrastructures and the growing influx of populations gathering in cities increased legal disputes requiring innovations and adaptations that gave rise to our highly sophisticated and complex legal and court systems. Then, the rise of the population stimulated renewed interest and commitment to universal education, and this interest renewed a call for vernacular theology, a theology typified by its availability and accessibility to the masses. Finally, this rising population without class title or distinction led to an explosion of interest in trade and commerce, launching one of the most profound quests to understand and exploit the vast resources of an emerging global economy. This is the context in which Christianity found itself as the thirteenth century opened, and this rapid expansion and change required a new expression of life with God.
, Francis and Clare: The Complete Works, trans. Regis J. Armstrong and Ignatius C. Brady (New York: Paulist, 1982), p. 3.
, Life of St. Francis, trans. Ewert Cousins (New York: Paulist, 1978), pp. 177-333.
, The Flowering of Mysticism (New York: Crossroad, 1998).
, Life of St. Francis, p. 216.
, “Later Rule” 10.8, in Francis and Clare, p. 144.
, “The Earlier Rule” 16.1, in ibid., p. 121.
, The Little Flowers of St. Francis, trans. Raphael Brown (Garden City, N.Y.: Doubleday, 1958), pp. 42-43.
, Life of St. Francis of Assisi (New York: Charles Scribner’s, 1894), p. 307.
work for an extensive treatment of his bibliography.
, Life of St. Francis, pp. 182-83.
, The Soul’s Journey to God, trans. Ewert Cousins. (New York: Paulist, 1978). His best-known work is also his finest contribution, The Journey of the Soul to God. Originally published in 1259, it is a wonderful integration of his philosophical writings, his deeply held spiritual beliefs, his theories of human knowledge and his fidelity to St. Francis.
, The Love of Learning and the Desire for God (New York: Fordham University Press, 1961). This book provides an excellent resource for understanding the six basic steps in lectio divina and provides a wonderful guide to the way in which Scripture is used in our life with God.
book of experience” was pioneered by Bernard and popularized by Bonaventure. In essence, it recovers an emphasis from the early church on our spiritual experiences of God providing help and confirmation for our spiritual life when understood properly.
, Soul’s Journey to God, p. 70
, The Life of St. Francis, pp. 179-327.
, “Prayer of St. Bonaventure,” found at External Word Television Network, www.ewtn.com/ Devotionals/ prayers/ Bonaventure.htm.
The Imitation of Christ, trans. William C. Creasy (Macon, Ga.: Mercer University Press, 1989), p. 8.
Personal Writings, trans. Joseph A. Munitz and Philip Endean (New York: Penguin, 1996), p. 13.
William F. Prokas, Classical Conditioning II (New York: Appleton-Century-Crafts, 1972), pp. 422-23. See also Leland C. Swenson, Theories of Learning (Belmont, Calif.: Wadsworth, 1980), pp. 367-72.
Spiritual Exercises (Boston: Daughters of St. Paul, 1978), pp. 41-59.
, Personal Writings (New York: Penguin, 1996) pp. 226-31.
Path Five: The Right Ordering of Our Experiences of God
, Christian Mysticism (London: Menthuen, 1899), p. 335.
, Studies in Mystical Religion (New York: Macmillan, 1923), p. xv. See also Evelyn Underhill, Mysticism (New York: Image/Doubleday, 1911); Ernst Troeltsch, The Social Teaching of the Christian Churches, vols. 1-2, trans. Olive Wyon (London: Allen & Unwin, 1931); and Mysticism and Religious Traditions, ed. Stephen Katz (New York: Oxford University Press, 1983); for a specific, comprehensive consideration see my chapter in Truth’s Bright Embrace, ed. Paul N. Anderson and Howard R. Macy (Newberg, Ore.: Barclay, 1996), pp. 137-44.
, Showings (New York: Paulist, 1978), p. xix.
, Revelations of Divine Love, trans. Elizabeth Spearing (London: Penguin, 1998).
7.38; PL 73:1055C, as quoted in Irénée Hausherr, Penthos (Rome: Pont. Institutum Orientalium Studiorum, 1944), p. 41.
Readings with Julian of Norwich (New York: Seabury, 1980), p. 15.
, Portrait in Grey: A Short History of the Quakers (London: Quaker Home Service, 1984).
, Francis made a sustained effort to cultivate a devotion to the earthly, human example of Jesus Christ. Francis did not comment on Augustine’s understanding of the inner Christ as teacher, but instead, amplified this teaching by focusing on Jesus’ life as recorded in the Gospels.
, “The Teacher,” in Philosophy in the Middle Ages, trans. Arthur Hyman and James J. Walsh (Indianapolis: Hackett, 1973), p. 31.
, The Journal of George Fox, ed. John L. Nickalls (Philadelphia: Religious Society of Friends, 1985), p. 69.
, An Essay Concerning Human Understanding (Garden City, N.Y.: Anchor, 1974).
, Meditations on First Philosophy, trans. Laurence J. Lafleur (Indianapolis: Bobbs-Merrill, 1960).
, Journal of George Fox, p. 20.
Lewis Benson, What Did George Fox Teach About Christ? (Gloucester, U.K.: Fellowship, 1976), p. 29.
, The Works of George Fox, 8 vols. (New York: Isaac T. Hopper, 1831), 8:153.
, What Did George Fox Teach? p. 1.
, The Works of John Wesley, ed. Albert C. Outler (Nashville: Abingdon, 1984-).
, A Dictionary of the English Language, s.v. “experimental.”
, “Sermons on Several Occasions,” The Works of John Wesley, 1:106.
Wesleyan quadrilateral,” was coined initially in the 1960s by Albert “Sandy” Outler.
Pensées, frag. 173, trans. Thomas Krailsheimer (Middlesex, U.K.: Penguin, 1966), p. 83.
, The Works of John Wesley (Oxford: Clarendon, 1975-1983), 2:599.
, Barclay’s Apology, ed. Dean Freiday (Elberson, N.J.: Sowers, 1967).
, “The Witness of the Spirit, I-II,” The Works of John Wesley, 1:299-313.
Wesley, ed. Nehemiah Curnock (London: R. Culley, 1909-1916), entry dated August 25, 1763.
, On Religion: Speeches to the Cultured Among Its Despisers, trans. Richard Crouter (New York: Cambridge University Press, 1988).
, Institutes of the Christian Religion, trans. Henry Beveridge (Grand Rapids: Eerdmans, 1989).
, A Prince of the Church: Schleiermacher and the Beginnings of Modern Theology (Philadelphia: Fortress, 1984), p. 25.
Path Six: Action and Contemplation
14.1, trans. Colm Luibheid, Classics of Western Spirituality (Mahweh, N.J.: Paulist, 1985).
Forty Gospel Homilies (Kalamazoo, Mich.: Cistercian, 1990).
treatment of action and contemplation see Bernard McGinn and Patricia Ferris McGinn, Early Christian Mystics (New York: Crossroad, 2003), pp. 59-75.
, Spirituality Through the Centuries (New York: P. J. Kenedy, 1964). See Bede Griffiths, “John Cassian,” in Spirituality Through the Centuries, ed. James Walsh (New York: P. J. Kenedy, 1964), pp. 25-41.
2 (esp. 2.4). For an excellent secondary source treatment of “discernment” in Cassian see John Levko, “The Relationship of Prayer to Discretion and Spiritual Direction for John Cassian,” St. Vladimir’s Theological Quarterly 40, no. 3 (1996): 155-71.
Levko, “Prayer in a Culture of Excess,” Diakonia 33, no. 3 (Bronx, N.Y.: Fordham University Press, 1966), pp. 275-82.
Weaver, “Access to Scripture: Experiencing the Text,” Interpretation 54, no. 4 (1998): 367-79.
Great Dialogues. Gregory wrote the most extensive biography of Benedict. It is from his original pen that we derive much of our understanding of Benedict’s work and much of our access to Benedict’s life.
72 instruments of good works from The Rule of St. Benedict in English ([Collegeville, Minn.: Liturgical Press, 1982], RB#4, pp. 26-27) that create a balanced love of God and neighbor.
The second part, which deals with what person we are to become, is summarized in 22 through 72. Here they are in brief outline.
, for this one and all the rest.
, ed., The Rule of St. Benedict in English (Collegeville, Minn.: Liturgical Press, 1982), p. 20.
texts that pertain to the spiritual life see Moralia on Job 5.52-66; 6.55-61; 8.49-50; 10.31; 18.88-90; 23.37-43; 24.11-12; 31.99-102; Homilies on Ezekiel 1.3.9-14; 1.5.12-13; 2.1.16-18; 2.2.7-15; 2.5.8-29; Pastoral Rule 1.5-7; 2.5, 7. Dialogues.
Homilies on Ezekiel 1.3.14; Homilies on the Gospels 26.12.
Evans, The Thought of Gregory the Great (Cambridge: Cambridge University Press, 1986); Gregory the Great Homilies on the Gospel; cf. with Isaiah.
The Homilies of St. Gregory the Great on the Book of the Prophet Ezekiel 2.2.7, trans. Theodosia Gray (Etna, Calif.: Center for Traditionalist Orthodox Studies, 1990).
Moralia on Job 32.3.4; additional references and emphasis communicated throughout other writings, but especially in Homilies on Ezekiel 2.2.7-15.
Path Seven: Divine Ascent
treatment of this discovery see Paul Rorem, Pseudo-Dionysius: A Commentary on the Texts and an Introduction to their Influence (New York: Oxford University Press, 1993).
Complete Works, trans. Colm Luibheid, Classics of Western Spirituality (New York: Paulist, 1987).
extant works by Pseudo-Dionysius and ten articles or letters. Throughout his known works he makes reference to two additional books that are lost or destroyed: Symbolic Theology and Theological Representations.
, ed. and trans., Mystical Theology (Dudley, Mass.: Peeters, 2003), 3.
, The Divine Names and Mystical Theology, trans. John D. Jones (Milwaukee: Marquette University Press, 1980).
(San Francisco: HarperSanFrancisco, 2001), p. 21. Originally translated by Paulist Press, 1981.
, The Spirit of Holiness (Kansas City: Beacon Hill, 1965).
Cloud of Unknowing,” Wikipedia http://en.wikipedia.org/ wiki/ The_Cloud_of_Unknowing.
http://frimmin.com/ books/ cloudunknow.php.
ed. Emilie Griffin (San Francisco: HarperSanFrancisco, 1981), p. 66.
a fourth book, The Book of Foundations. It is not as well known, but consists of several aphorisms that speak of the nature of the spiritual life.
, The Interior Castle, trans. Kieran Kavanaugh (San Francisco: HarperSanFrancisco, 2004), p. x.
, The Interior Castle (Mahweh, N.J.: Paulist, 1979), p. 130.
fourth major work, The Spiritual Canticle, which is a complement to The Living Flame of Love.
Cross, The Dark Night, trans. Kieran Kavanaugh (San Francisco: HarperSanFrancisco, 2004), p. 1.
Cross, Selected Writings (The Dark Night), ed. Kieran Kavanaugh, Classics of Western Spirituality (New York: Paulist, 1978), p. 162.
Cross, Selected Writings (The Living Flame of Love), ed. Kieran Kavanaugh, Classics of Western Spirituality (New York: Paulist, 1978), pp. 293-94.
Appendix 1
, The Praktikos, trans. John Eudes Bamberger (Kalamazoo, Mich.: Cistercian, 1981), chap. 9.
, Nichomachean Ethics, trans. W. D. Ross, The Complete Works of Aristotle (Princeton, N.J.: Princeton University Press, 1984), 2:1729-1867.
, Scriptures, Sects and Visions: A Profile of Judaism from Ezra to Jewish Revolts (Philadelphia: Fortress Press, 1980).
, The Spirituality of the New Testament and the Fathers (New York: Seabury, 1982), pp. 3-20.
, trans. C. D. Yonge (Peabody, Mass.: Hendrickson, 1993).
numerous primary and secondary sources that assist our understanding on this point, two stand out. First, Robert Grant and David Tracy’s fine book A Short History of the Interpretation of the Bible (Philadelphia: Fortress, 1984), covers this period succinctly and clearly. A second resource, The Cambridge History of the Bible (Cambridge: Cambridge University Press, 1970), amplifies Tracy’s findings and provides an enormous bibliography of primary sources.
, Lexical Aids for Students of New Testament Greek (Grand Rapids: Baker, 1998); Bruce Metzger, The Text of the New Testament (Oxford: Oxford University Press, 1968).
, The Early Church (Middlesex, U.K.: Penguin, 1967), esp. pp. 125-59.
Appendix 2
, An Autobiography (Chicago: Moody Press, 1988).
, Experiencing the Depths of Jesus Christ (Auburn, Maine: Seed Sowers, 1975), p. 4.
, Love Is the Measure: A Biography of Dorothy Day (Maryknoll, N.Y.: Orbis, 1994), p. 32.
1971-1980, ed. Irwin Abrams (Singapore: World Scientific, 1997).