Spirituality books like those of Henri Nouwen or Thomas Merton present their personal views and experiences, but we seldom get a broader perspective.  Michael McClymond fills this gap by giving us an ecumenical introduction to the field. The book is divided into two parts: a historical overview of the development of spirituality and a thematic analysis of some of basic dimensions.

The historical overview is much more than a chronology. It begins with the spirituality of martyrs and monks, then two chapters on mystics, one on missioners and evangelizers, and one on mobilizers and social transformers. Who are the mystics? A common view was that they share some common experiences found in all great religions. This view has given way to the recognition of specific traditions within each religion; in Christianity an encounter with the divine is necessarily mediated by Jesus Christ. A special type of spirituality is that of missioners which is illustrated by the examples of Francis of Assisi, Ignatius of Loyola, and John Wesley. Chapter 7 on the spiritual roots of social change presents the Protestant Social Gospel movement, Catholic Social Teaching from its beginning to today, and the U.S. civil rights movement in the Black Church.

Spirituality begins by “Saying No and Letting Go” (chapter 8). There is a general awareness that detachment from things is related to openness to God; there must be an ascetic dimension. Imitating Christ and the saints (chapter 9) has always been a constant since Paul’s recommendation, “Imitate me as I imitate Christ.” Francis of Assisi is an exceptional example, and so are some Orthodox and anabaptist saints. Opening one’s heart to scripture through lectio divina (chapter 10) is highlighted by Origen’s view that scripture is the body of Christ like the eucharist and church. Christ is really present in scripture sacramentally. There are two traditions about virtues (Chapter 11): that of the four cardinal virtues described by Plato and Aristotle, and that of faith, hope, and love of Paul in 1 Corinthians 13. Augustine followed Aristotle emphasizing the prominence of prudence or wisdom as the ultimate virtue in moral life. Humility is not part of these two traditions but has always been given a central place in spiritual life. Prayer and contemplation are central to spiritual life (chapter 12). Why pray? It is not to change the will of God but to learn to cooperate with God. When believers abide in Christ, Christ-in-them produces much fruit. An ancient prayer of eastern Christians is the Jesus prayer which, which when repeated ceaselessly impregnate the mind as in Buddhism. There is affective prayer when remaining in the presence of God, discursive prayer as in meditation, and contemplative prayer as in Loyola’s Spiritual Exercises, Julian of Norwich, and Jonathan Edwards.

The last two chapters on liturgical worship and eschatological prophecy expand our traditional conception of spirituality. Christianity is not merely a private experience but a life together. Sharing all things in koinonia brings forth each person’s special gifts, all being directed to the common good. In the view of the church as the body of Christ, the various spiritual gifts enhance the spiritual growth of all members. The last chapter on Receiving the Spirit, Seeking the Kingdom, Awaiting the King is a strong appeal in favor of the current eschatological revival in Protestantism and Catholicism. It is inspired by Lumen Gentium’s chapter on “The Eschatological Nature of the Pilgrim Church.”The material world will pass, but also the Church and its sacraments. In the meanwhile, the Kingdom is both “already” and “not yet” present. Christ is coming back. Christians must live in the prophetic expectation of his return. This prophetic-kingdom spirituality is infused by the presence of the Holy Spirit. In a global church, the strong sense of the supernatural found in the Global South is promoting this prophetic and eschatological vision of the Kingdom. The book ends with “Come, Lord Jesus,” Maranatha!

This introduction to spirituality is mostly descriptive and favors no special school, but each chapter is an invitation to explore its various dimensions. It is broadly ecumenical, leading to the appreciation of the Catholic, non-Catholic, and non-Christian traditions. In our time of much confusion about being spiritual but not religious, it is a much-needed book for all people interested in spirituality, especially preachers, chaplains, and spiritual directors.