Life in the Spirit: Spiritual Formation in Theological Perspective

Written by Jeffrey P. Greenman and George Kalantzis, eds. Reviewed By David Derek Feiser

Based on the 2009 Wheaton Theology Conference, Life in the Spirit: Spiritual Formation in Theological Perspective thoughtfully engages and critiques contemporary understandings of spiritual formation. Secondarily, it addresses misunderstandings as to the relationship between Scripture and tradition and suggests how spiritual disciplines might be properly practiced within the local church. This collection of essays calls for theological reflection upon both our reading(s) of Scripture and traditional practices throughout church history seeking after the recovery of a balanced discipleship that is rooted in the work of the Holy Spirit and the believer’s appropriation of that power in his or her own faith journey. Organized in three sections, the book invites the reader to consider not only why churches, pastors, and seminaries need to take spiritual formation more seriously, but why spiritual formation must become a central priority for the believer and the church.

In part one, “Theological Contours,” Jeffrey P. Greenman (“Spiritual Formation in Theological Perspective”) offers a more “ ‘theologically oriented’ definition of spiritual formation” (p. 11) that challenges more problem-solving or programmatic approaches to discipleship and personal spirituality. Gordon Fee (“On Getting the Spirit Back into Spirituality”) addresses the need to link a proper theological interpretation of Scripture to our understanding of the Spirit’s transformation of believers. His contribution is perhaps unique among the contributors as he examines several Pauline passages in order to demonstrate that the majority of English translations often misconstrue Paul’s use of pneumatikos, interpreting it adjectivally rather than as the subject. One example is found in Gal 6:1, where the NIV denotes those who are “spiritual” are to restore gently a brother or sister who is caught in sin, contra what Fee notes as the more syntactically and theologically accurate translation of those “who live by the Spirit.” He carefully notes that such a poor translation is possible, in part, due to the artificial separation of Gal 6 “from all the Spirit talk that has immediately preceded it, which includes the so-called fruit of the Spirit” (p. 39). Therefore, Fee sees the Spirit as “both the ‘locus’ and ‘enabler’ of our lives as believers” (p. 44), allowing us to understand that spiritual formation is both located in and empowered by the Spirit of God. Dallas Willard’s “Spiritual Formation as a Natural Part of Salvation” concludes this section with challenging construals of salvation that are based on either behavior modification or a professing of right doctrine. Instead, he offers an understanding of salvation where sanctification as the fruit of justification is witnessed via transformed lives and churches. This, of course, directly challenges those who see no connection between “being saved” and spiritual formation. But Willard rightly wants us to see that connection, wherein we understand “the process as formation of the human spirit as well as formation by the divine Spirit, for it is indeed both” (p. 46).

Opening the second part, “Historical Approaches,” George Kalantzis (“From the Porch to the Cross”) invites evangelicals to paths of discipleship that have already been tried and trod by early generations of believers, understanding that spiritual formation has been a part of the faith from the beginning. Lawrence S. Cunningham (“The Way and the Ways”), a Roman Catholic, notes that his tradition’s “spirituality is … a trinitarian enterprise” (p. 85), allowing for many different expressions of spirituality within orthodoxy from which to choose. While some Evangelicals may be concerned with Cunningham’s citing Liberation theologian Gustavo Gutiérrez, he does so in order to appropriately underscore the concept of “the Way” within the motif of the spiritual journey and that, while having not “arrived,” this journey does have a particular eschatological ending. Kelly M. Kapic (“Evangelical Holiness”) examines John Owen’s writings on distinguishing between Christian spirituality, as dependent upon God’s grace, and a life of moral virtue, in which one relies upon their own external behavior. D. Bruce Hindmarsh (“Seeking True Religion”) proffers the examples of John Wesley and George Overton as models for encouraging spiritual transformation through resourcing collections of ecumenical devotional materials for lay people.

Lastly, “Spiritual Practices” examines contemporary applications of spiritual disciplines coupled with greater theological reflection upon some of the more central practices. Christopher A. Hall (“Reading Christ into the Heart”) reflects on practicing lectio divina as a re-learning of the gospel for a better understanding of andfidelity to God’s call. It is an invitation to allow Scripture to address “both [our] intellect and [our] affections,” where “Christ’s words are percolating within [us]” (p. 142), forming Christ within us. Hall’s main point is that evangelicals need a reading of Scripture that complements but is separate from one that focuses solely on grammar and syntax, equally allowing the Word of God to engage our sanctified imaginations as well as our reason. For all of the strength of his presentation, however, Hall fails to note the ease of lectio divina’s being misconstrued into a subjective, individualistic hermeneutic without proper preparation or teaching. While this is no reason to reject this or any other spiritual practice, this blind spot speaks to the overall need for wisdom in how one introduces spiritual formation to those less familiar with these practices. Susan S. Phillips (“Spiritual Direction as a Navigational Aid in Sanctification”) writes from her experiences and interactions as a spiritual director, noting how this position has proven helpful to others in their personal faith journey and transformation. James Wilhoit (“Centering Prayer”) considers this somewhat controversial form of prayer as a means of our consenting daily to God’s presence and purpose in our lives. Cherith Fee Nordling (“Renewed in Knowledge in the Image of Our Creator”) offers a perspective on the weekly practice of congregational worship as spiritual formation, particularly corporate singing, through which Christians enter into and experience the transforming presence of God. Finally, David Gushee (“Spiritual Formation and the Sanctity of Life”) writes of ethics as spiritual practice whereby we commit to kingdom values in the way in which we conceive of and treat all people. Linda Cannell’s epilogue (“Theology, Spiritual Formation, and Theological Education”) addresses the need for theological education to adequately prepare pastors for ministry in a twenty-first century parish context, contending that seminaries must think about spiritual formation as part of the relationship between knowledge and learning.

Many years after Richard Foster’s Celebration of Discipline (1978) first broached spiritual formation within the context of contemporary evangelicalism, Life in the Spirit thoughtfully self-examines the current state of discipleship within evangelicalism. It consciously challenges popular construals of spiritual formation that tend to be self-serving rather than conforming us to the image of Christ. The scholars assembled offer mature theological reflections and practical directions for further consideration and practice for both the church and believer. By including the Roman Catholic tradition, evangelicals are offered insights into spiritual formation as practiced over many centuries, encouraging the thoughtful borrowing from within and without one’s own tradition, as well as throughout church history. At the same time, however, other voices might further enrich this discussion. Eastern Orthodoxy, for example, may bring further historical insights and thoughtful practices into this discussion. From evangelicalism’s edges, some Emerging congregations offer examples of body life and discipleship formed around concepts of spiritual formation, applying them within their own contemporary contexts. Perhaps such perspectives would create greater unity even as they deepen this conversation.

One clear value is this book’s accessibility to lay people and scholars alike. Each essay adds to the strength of the overall argument of the whole book. Altogether, these essays should move readers to prayerful self-examination and thoughtful theological engagement while emphasizing the power and value of biblically grounded spiritual disciplines and their role in the daily loving of the Lord and one another. As such, Life in the Spirit calls for ongoing dialogue while offering a positive vision for properly incorporating spiritual formation into the everyday life of the church, therefore furthering its purity and mission as the body of Christ in the world.


David Derek Feiser

David Derek Feiser
Trinity Evangelical Divinity School
Deerfield, Illinois, USA

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