Clare of Assisi and the Beguines: Solidarity with the Poor and Needy

Little- known Beguinage

Outside Assisi Italy

Now privately owned




Clare’s stay at the Benedictine convent was short—perhaps only several weeks. While she appreciated the committed life of the nuns, she wanted to follow Francis’ pattern rather than that of the Old Monasticism. Traditional monasticism in the Middle Ages maintained the class distinctions of the world. Daughters of nobility lived lives of relative leisure in the Benedictine convents. They came in with sizeable dowries from their families—along with a maid or two to wait on them—which situated them with a lifestyle they were used to. Maintaining their own room, or suite of rooms, they would never need to work a day of their lives; instead, they dedicated their time to corporate worship, study, reading and personal prayer.

It was a comfortable existence, especially pleasing to those who desired to ready and study, learn Scripture and pursue a life of contemplative prayer. However, their maids, coming from the lower classes, would spend their days cooking, cleaning and doing all the manual work for them. Likewise the convent’s fields were cultivated by the sweat of the peasants who worked the land.

No Special Privileges
Clare had problems with this inequity. Perhaps her stay at the convent of San Paolo delle Abbadesse opened her eyes to the reality of the worldly stratification that had edged into the Church because she entered not as nobility but as a commoner. Because she took vows against her parents’ desire, Clare came into the convent with no dowry. Without her inheritance to finance her stay, she was assigned to manual work with the women of lower status.

Like Francis and others in the New Monasticism, Clare envisioned a community of believers who lived life on a level playing field. She wanted to set aside the stratification of the world in order to relate to other women, sister-to-sister, instead of mistress-to-servant.

In addition, Clare disliked the total enclosure from the outside world that the Benedictine convent entailed. She wanted to be involved in hands-on ministry like Francis. Again, the movements of the New Monasticism engaged in active ministry—the evangelical life—rather than simply pulling apart from the world. While Clare deeply desired to maintain a life of prayer, she also hoped to invest her time in ministry to the poor and needy.

Beguines
Thus, after a brief abode in the convent, Clare transferred to a household of Beguines living just outside the town of Assisi. Like the Beguines of northern Europe (see Deep Wells blogs on the Beguines), these laywomen had formed their own small community where they could grow together spiritually.

In the twelfth and thirteenth centuries, “Beguine” was a generic term used for laywomen who formed their own Christian communities. Rather than a large, centralized movement, the Beguines were simply dedicated women who formed independent households all over Europe. They came mostly from the growing middle class in the emerging cities of the Later Middle Ages. Although we do not know specifics about the Beguine community where Clare stayed, most Beguines engaged in active ministry to the poor, sick and especially the lepers.

Visiting the Beguine House
The Beguine house where Clare went in 1212 still stands today just above the town of Assisi. For some years it was inhabited by Beguines and then passed into the hands of the nuns. Since around 1500, however, it has been owned privately. While much of the house has been rebuilt over the centuries, two rooms—pictured above—have the original walls intact.

On our pilgrimage to Assisi in April, we had the phenomenal opportunity of visiting the very house where Clare stayed. Bret Thoman, the leader of our pilgrimage, lived with his wife and family for some time in Assisi and discovered many out-of-the-way places like this. (See link to StFrancisPilgrimages.com.) During our visit he took our group to the house, and the family who currently own the estate graciously allowed us to tour the parts of the manor house that were original to Clare’s day.

2010 © Glenn E. Myers

Recommended Classic: Sacrament of the Present Moment by Jean-Pierre de Caussade

God is hidden in the mundane and painful of daily life, as well as the Holy Spirit’s leading in the present moment. Such is the theme of Jean-Pierre de Caussade in his classic, Sacrament of the Present Moment. The author invites us to “recognize God in the most trivial, the most grievous and the most mortifying things that happen” and to embrace “everything equally with delight and rejoicing, and welcome with open arms what others dread and avoid” (63).

De Caussade encourages us not to seek God in phenomenal spiritual experiences or acclaimed Christian ministry because the Almighty is found in the most ordinary events of our lives, “in the peace of solitude, in prayer, in submission, is suffering, in succor given to another, and in flight from idle talk and worldly affairs” (19). Spiritual formation is not about the spectacular or the heroic, rather “God reveals himself to the humble in small things” (3).

Because the Lord works in our lives through the challenges of everyday life—of the present moment, no matter what it looks like—spiritual maturity is available to all believers. In order to grow, we “have only to carry out faithfully the simple duties of a Christian and of [our] condition, humbly to accept the suffering involved and to submit without question to the demands of Providence in everything that is to be done and suffered” (4).

“Sanctification consists of enduring moment by moment all the trials and tribulations it brings, as though they were clouds behind which God lay concealed,” writes de Caussade. “The only condition necessary for this state of self-surrender is the present moment in which the soul, light as a feather, fluid as water, innocent as a child, responds to every movement of grace like a floating balloon” (21-22).

This masterpiece by de Caussade is actually a collection of his sermon notes that were later compiled and published after his death in 1751. It comes into English with a variety of titles, including The Abandonment to Divine Providence and The Joy of Full Surrender. It is the same book—although rendered somewhat differently. I love the translation cited here by Kitty Muggeridge.

Works Cited
Sacrament of the Present Moment, translated by Kitty Muggeridge (New York: HarperCollins, 1982), ISBN: 978-0-06-061811-7.

2010 © Glenn E. Myers

Clare of Assisi: Radical Pursuit of Christ

The year was 1212 and the young woman Clare was eighteen years old. In Italian her name was Chiara—“light”—and from childhood she had sought the true light of following Christ. Coming from a noble family situated atop the hill of Assisi, Clare had been promised in marriage to the son of nobility—a financially advantageous arrangements for both parties.

Clare, however, did not want to marry. Instead she wanted to dedicate her life to Christ and serve him with every moment of her day. In particular, she wanted to follow Francis’ model of tending the needy and living in community where social distinctions were discarded. Francis’ example of the Evangelical Life had been noticed by people from all strata of society. The poor and lepers received aid—and genuine love—from Francis and the other Little Brothers. Wealthy merchants were challenged to use their growing income to help those in need instead of simply satisfying their own comforts. Nobility likewise saw a model of humility and the willingness to lay down one’s station in life. Like Bernard of Quintavalle, other well-to-do nobles and merchants soon began to join Francis’ little movement.

Because Clare was from the upper class, she would not have had any regular interaction with Francis from the merchant stratus of the town, and she would not have been able to venture down to the marshlands where he and the brothers lived. However, all of Assisi had heard of his work among the lepers. Moreover, Clare had listened to the small, brown-robed friar preach upon a number of occasions as the cathedral of San Rufino.

Clare wanted to live the same kind of lifestyle—and she had a plan. On Palm Sunday of 1212 she and her maid snuck out of her parents’ wealthy home and stole their way down the hill below Assisi to the small chapel of the Portiuncula. There Francis shaved her head as a sign of her commitment to the life of a nun. (See above photo of the mural portraying Francis consecrating Clare.)

Several brothers then whisked the two women away to the Benedictine convent of San Paolo delle Abbadesse. There they would be safe from any family members who might want to retrieve the young noblewoman and force her into marriage.

Such hostile retrieval of women from becoming nuns was not uncommon in the Middle Ages. Especially if an advantageous marriage was already lined up for them, noble families often kept their daughters from pursuing a spiritual life. However, Clare was beyond their grasp at the convent of San Paolo because of the papal protection that it provided. She would spend the next several weeks there in safety.

Cost—and Reward—of Following Christ
Clare understood the cost of following Christ. She was willing to make the radical commitment of placing him before all human relationships. Such a dedication of one’s life is precisely what our Lord said it would take to follow him:

“I tell you the truth,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age (homes, brothers, sisters, mothers, children and fields—and with them, persecutions) and in the age to come, eternal life” (Mark 10:30, NIV).

As Clare left behind her most cherished treasures, she gave herself fully to Christ. In time, she also received the persecution spoken about in this passage. However, she also received the many blessings that our Lord promised—a new home, many sisters and a wonderful, abundant life in Jesus!

2010 © Glenn E. Myers

What is the Role of Spiritual Disciplines in Spiritual Formation?

Spiritual growth is intentional. We have an active role to play in our progress in the faith—that is why much of the New Testament is addressed to believers. 2 Peter 1:5-7 calls us to make every effort in our growth as Christians, adding to our faith “goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love.”

Our responsibility in spiritual formation includes our rhythms of prayer, Scripture, solitude, listening, fasting, service, worship, evangelism and other actions that align our head, hearts and hands with God’s will. Although these are “disciplines”—things we do in a consistent, disciplined fashion as disciples of Christ—many prefer the term “rhythm.” These activities are like breathing in and out—the regular rhythm of life for a believer.

Spiritual disciplines never earn salvation (Ephesians 2:5-11). Nevertheless, we are called to train ourselves in godliness (1 Timothy 4:7). That word “train” is the Greek term askēsis, from which we derive the English words “ascetic” and “asceticism.” Ascetic practices, then, are the spiritual training exercises—the spiritual disciplines—that help us grow.

Rather than earning us anything, these activities are ways that we make time and place to cultivate our relationship with the Lord. As well as simply enjoying God’s presence during our time set apart for him, we allow him to work in our lives. We open our minds, our hearts and our wills to receive what the Lord has for us—whether to encourage us, direct us, confront us or conform us in ways of which we are not even aware.

As we spend time in Scripture—reading, studying, memorizing, meditating, praying a passage back to God, or doing a combination of the above via Lectio Divina—we are listening for God’s Word to address our lives. Simply keeping up with a reading program, and even memorizing Scripture, is not sufficient, as the Pharisees so clearly demonstrated. Mentally they knew the Bible inside and out, but they failed to allow God’s Word to impact their lives. We need to soak in Scripture and allow it to renew our minds (Rom 12:1-2) and refocus our hearts. Continually we ask the questions: What do I need to learn from this? How must I change? What does this passage say concerning my life? How do I see God’s love for me? Then, we must be ready to follow through on what it says to us. Scripture must be followed by action, as Jesus said, “Blessed rather are those who hear the word of God and obey it” (Luke 11:28).

Foundational to spiritual growth is solitude with the Lord. Personal relationship of any depth requires one-on-one communication where we are free to share from our hearts. Prayer is our personal time with God. Far from being an item to mark off on some checklist, it is intimate time with the One we love more than anyone else. It is something we look forward to—that “sweet hour of prayer” that draws us from a “world of care”! Uninterrupted solitude, then, gives us the space necessary to pray. As Henri Nouwen observes, “Without solitude it is virtually impossible to live a spiritual life. Solitude begins with a time and place for God, and him alone. If we really believe not only that God exists but also that he is actively present in our lives—healing, teaching, and guiding—we need to set aside a time and space to give him our undivided attention” (Making All Things New, p. 69).

While the exercise of spiritual disciplines is by no means the whole of the Christian life, it is a valuable dynamic of discipleship and lays a foundation for further growth in Christ. On page 158 of his book, The Spirit of the Disciplines, Dallas Willard groups spiritual exercises under two categories: disciplines of abstinence and disciplines of engagement. The former group includes what we refrain from doing; the latter refers to what we take initiative to do.

Disciplines of Abstinence
Solitude, Silence, Fasting, Frugality, Chastity, Secrecy, Sacrifice

Disciplines of Engagement
Study, Worship, Celebration, Service, Prayer, Fellowship, Confession, Submission

When these practices become the rhythm of our lives, we place ourselves in a position where we are open and receptive to the transforming work of the Holy Spirit. It is God’s Spirit who changes us, put these practices help us to be attentive to all that he has for our lives.

© 2010 Glenn E. Myers

Selected Bibliography on Spiritual Disciplines
Barton, Ruth Haley. Invitation to Solitude and Silence: Experiencing God’s Transforming Presence. Downers Grove, IL: InterVarsity Press, 2004. ISBN: 0-8308-2386-7.
__________. Sacred Rhythms: Arranging Our Lives for Spiritual Transformation. Downers Grove, IL: InterVarsity Press, 2006. ISBN: 0-8308-3333-1.
Calhoun, Adele Ahlberg. Spiritual Disciplines Handbook: Practices that Transform Us. Downers Grove, IL: InterVarsity Press, 2005. ISBN: 978-0-8308-3330-6.
Foster, Richard J. Celebration of Discipline: The Path to Spiritual Growth. Rev. Ed. San Francisco: Harper & Row, 1988. ISBN: 9780060628390.
Harris, Mark. Companions for your Spiritual Journey: Discovering the Disciplines of the Saints. Vancouver: Regent College Publications, 2005.
Jones, Tony. The Sacred Way: Spiritual Practices for Everyday Life. Grand Rapids, MI: Zondervan, 2005. ISBN: 978-0-310-25810-0
Ortberg, John. The Life You’ve Always Wanted: Spiritual Disciplines for Ordinary People. Expanded Edition. Grand Rapids, MI: Zondervan, 2002. ISBN: 0-310-25074-9.
Nouwen, Henri J. M. Making All Things New: An Invitation to the Spiritual Life. San Francisco: HarperSanFrancisco, 1981. ISBN: 0-06-066326-X.
Whitney, Donald S. Spiritual Disciplines for the Christian Life. Colorado Springs, CO: NavPress, 1991. ISBN: 1-57683-027-6.
Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives. New York: HarperCollins, 1988.

How does Christian Spirituality fit with Evangelicalism?

While the concepts of the Christian growth and maturity have always been a part of biblical faith, the terminology of spiritual formation is rather new to evangelicalism. The year 1978 served as a watershed as Richard Foster published his first edition of Celebration of Discipline and James Houston assumed the Chair of Spiritual Theology at Regent College.

Although a few Evangelical publishers have been reluctant to broach the subject, most have recognized that spiritual formation is part of the mainstream of evangelical faith. A quick look at the bibliography below shows the tip of the iceberg of evangelical works on spiritual formation and the history of Christian spirituality.

As mentioned previously, there is good reason to be cautious about anything promoting “spirituality” in our day, since so much of what is written comes from a perspective of New Age or Eastern Religion. An alarming number of Protestant and Catholic writings—as well as retreat centers—have uncritically adopted New Age thought. Nevertheless, we do not need to abandon the concept of Christian growth simply because various writers and speakers have distorted it.

While soundly biblical and evangelical, the study of Christian spirituality or spiritual formation includes a much broader Christian discussion. Such a broader approach is absolutely necessary to save evangelical thought from its limited perspective. Because of this broader appreciation of the Christian faith, many fundamentalists will not subscribe to the developments in Christian spiritual formation. Nevertheless, the vast majority of evangelicalism recognizes its value.

Throughout the centuries, great figures have clearly articulated Jesus’ atonement and salvation by grace, especially Augustine of Hippo, Bernard of Clairvaux, Anselm of Canterbury, and lesser known figures such as the German preacher Johannes Tauler. Although many Protestants today do not realize it, Martin Luther and John Calvin deeply appreciated Augustine, building most of their theology on the foundation he laid. They also respected Bernard, with his unflagging commitment to Scripture, and Anselm, with his emphasis on Christ’s substitutionary atonement on the cross. Luther stated that next to the Bible itself, the Johannes Tauler had the greatest impact on his theology. Therefore, spiritual formation today seeks to bring the writings of such key figures to a contemporary audience.

Thus the best thinking on spiritual formation includes Protestant, Roman Catholic and Orthodox perspectives—all Christians who recognize that faith must be lived out personally in a vital relationship with Christ and who receive salvation through Christ’s death and literal resurrection. Such an orthodox understanding of the faith has always been part of the historic Church and is perhaps summarized most clearly by the Apostles’ Creed and Nicene Creed.

© 2010 Glenn E. Myers

Selected Bibliography on Christian Spirituality and Evangelicalism
Bloesch, Donald G. Spirituality Old and New: Recovering Authentic Spiritual Life. Downers Grove, IL: InterVarsity Press, 2007. ISBN: 978-0-8308-2838-8.
Chan, Simon. Spiritual Theology: A Systematic Study of the Christian Life. Downers Grove, IL: InterVarsity Press, 1998.
Foster, Richard J. Streams of Living Water: Celebrating the Great Traditions of Christian Faith. San Francisco: HarperSanFrancisco, 1998. ISBN: 0-06-062822-7.
Foster, Richard and Gayle Beebe. Longing for God: Seven Paths of Christian Devotion. Downers Grove, IL: InterVarsity Press, 2005. ISBN: 978-0-8308-3514-0.
George, Timothy and Alister McGrath. For All the Saints: Evangelical Theology and Christian Spirituality. Louisville, KY: Westminster John Knox, 2003. ISBN: 06642-26655.
Gordon, James M. Evangelical Spirituality: From the Wesleys to John Stott. London: SPCK, 1991. ISBN: 0-2810-4542-9.
Richards, Lawrence O. A Practical Theology of Spirituality. Grand Rapids, MI: Zondervan, 1987. ISBN: 0-310-39140-7.
McGrath, Alister. Beyond the Quiet Time: Practical Evangelical Spirituality. Grand Rapids, MI: Baker, 1995. ISBN: 0-8010-5708-6.
__________. Spirituality in an Age of Change: Rediscovering the Spirit of the Reformers. Grand Rapids, MI: Zondervan, 1994. ISBN: 0-3104-2921-8.
Schmidt, Richard H. God Seekers: Twenty Centuries of Christian Spiritualities. Grand Rapids, MI: Eerdmans, 2008. ISBN: 978-0-8028-2840-8.
Scorgie, Glen, et al, eds. Dictionary of Christian Spirituality. Grand Rapids, MI: Zondervan, 2010.
Sittser, Gerald. Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries. Downers Grove, IL: InterVarsity Press, 2007.

Recommended Classic: Interior Castle by Teresa of Avila

Many people today are discovering the goldmine of spiritual insight found in the Interior Castle by Teresa of Avila. Teresa describes seven stages we go through in our pursuit of intimacy with Christ. Packed with brilliant insights, Teresa’s portrayal of the Christian pilgrimage is one of the best works ever written on spiritual progress.

Describing the stages of spiritual formation, Teresa uses the imagery of a Castle with seven levels to it—much like seven concentric circles. We enter the Christian life on the outer circle and progress toward the innermost circle where Christ shines brightly. He resides in the innermost chamber of the believer’s heart. The process toward an ever-closer relationship with our Lord is long, though. Teresa is honest in her discussion of the various fleshy temptations (she calls them lizards!) that keep sneaking into the rooms of our life. If we persevere, however, we will enjoy an ever-deeper intimacy with him.

Teresa was a Carmelite nun in 16th century Spain. Through the heartaches of life—and ministry—she put her roots deep down into Christ. She became the head of a convent and eventually led a whole reform movement in the Carmelite Order. Teresa was radically in love with Jesus. A blessing to Christians ever since, Teresa recorded the principles of spiritual growth that she learned along the way. In a charming style, she presents those principles in her various writings, especially the Interior Castle.

Appreciated especially by believers open to spiritual gifts, the Interior Castle describes various spiritual gifts and spiritual experiences of breath-taking ecstasy that many encounter along the way. Yet, Teresa is so down to earth. She always points out our subtle self-focus and challenges us to truly understand ourselves (self-knowledge) and our propensity to pride and selfishness. Yet she provides unflagging hope—we can achieve the relationship with Christ we were meant to have.

Down-to-earth and practical—as well as soaring with spiritual heights and intimacy—Teresa’s classic is a must-read for anyone studying the process of Christian formation.

How do Discipleship and Spiritual Formation Relate?

The field of spiritual formation and what we call discipleship overlap substantially. Both pursue spiritual growth in Christ, and both emphasize the dynamic process of that growth. They explore what it means to follow Christ and live as his disciple. In a sense, the terms are synonymous—both can refer to the whole of our Christian life. However, as they are commonly used today they have somewhat different connotations. There are recognizable differences in how each approach the arena of Christian growth.

Discipleship
1. Foundational
Discipleship focuses on laying a foundation in the Christian life. It introduces new believers to the basic truths of Scripture—the authority of the Word, assurance of salvation, content of the Gospel, and the call to a sanctified life. Discipleship aims at establishing the basic rhythms of the Christian walk, especially a daily devotional time that cultivates Bible reading and prayer. Likewise, it seeks to institute the rhythms of corporate faith, especially worship, small group fellowship and commitment to a local body of Christ. Discipleship begins the process of character development and holy living, in particular confronting more blatant sins of the flesh. It also challenges believers to direct their attention toward others through service, evangelism, outreach and ministry of various kinds.

Because these foundational elements are necessary to all new believers, discipleship lends itself to being packaged as a program. Whether through a class, small group, or one-on-one, discipleship often maintains a basic curriculum upon which to build one’s life of faith.

2. Focused on Activity
Second, the term discipleship focuses on activity. It calls believers to action both in terms of their own spiritual practices and their service to others. By doing so, discipleship views spiritual growth primarily as a result—sometimes even a predictable, measurable outcome—of the various activities it purports. Its orientation toward activity emphasizes the need for discipline and the training of our mind, body, will and emotions.

3. Narrow in Scope
Finally, discipleship tends to be fairly narrow in its scope. It usually centers about the basics of private prayer and Scripture reading and memorization. Even within Bible study and prayer, modern discipleship emphasizes the cognitive and rational dynamics of these disciplines.

Spiritual Formation
1. Whole of the Christian Life
Spiritual formation includes the basic elements of faith but goes on to incorporate the whole of the Christian life. Instead of focusing primarily on the foundation—as does discipleship—spiritual formation provides a map for growth the whole of one’s life.

Since Origen in the third century after Christ, spiritual growth has often been seen in terms of three overarching periods or eras of the believer. These have been given different names over the ages, but very much refer to the same basic stages of growth:

1. Purgation Beginner Discipleship
2. Illumination Progressing Service/Ministry
3. Union Mature Christ-Life

Just as 1 John 2:12-14 refers to three stages in life—children, youth, fathers/mothers—to describe various believers, this threefold schema recognizes that there is going to be growth in Christ. If there is growth, then newcomers are beginners, by definition. Classically this stage was called purgation because one main focus of this season in life is being set free and cleansed—purged—of worldly ways and worldly thinking. Our contemporary concept of discipleship corresponds almost exactly with this traditional first season of Christian growth.

Unfortunately, many Christians in our day never move beyond the basics of discipleship. In fact, far too many never see their foundation laid well at all. However, there are those who press on in the Lord and move into a second season of life. These are the progressing, ones who are experiencing a victorious Christian life. They have general triumph over besetting sins in their lives. They have learned to persevere with Jesus day in and day out. They maintain a vital walk with him and make time to cultivate that personal relationship. They know God’s Word and share it with others. In fact, it is because the Scripture is bright and clear for believers in this stage that it was originally referred to as illumination.

Finally, we have those who are mature in the Lord. They share an intimate relationship with God that has been tested through the ups and downs of life. A. B. Simpson referred to this as the Christ Life. No longer seeking the blessings or even the power of God, these believers are simply in love with him. Christ has become their all-in-all. Repeatedly the New Testament calls us to move on to maturity.

These are three general eras of spiritual formation. Although this paradigm might not be perfect, it gives a nice overview of progress in the Christian life. That overview offers not only a map for our personal growth, it provides a challenge for many today who simply want to pray a little prayer and then hold on ‘til heaven. Such a concept of stagnant faith is found nowhere in the New Testament. Rather, we are called continually to press on, running the race “to get a crown that will last forever” (1 Cor 9:25) and growing up until we all “become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:13).

2. Beyond Activity
Spiritual formation moves beyond the activism of standard discipleship. While it recognizes the need for our engagement in the process of growth, it realizes that the deepest transformation that takes place in our lives comes about through hardship, trials and suffering. James 1:2-4 states, “Consider it all joy, my brethren, when you encounter various trials; knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be [perfect/mature], lacking in nothing” (NASB). Like our passive role in receiving radiation treatment, we embrace circumstances that God allows in order that he can burn out the cancer of self-focus that encircles the vital organs of our lives. Much maturity comes only through testing, trials and suffering.

Likewise, as we mature much more of our prayer becomes silence and surrender to the Lord. While we still bring big and little requests to our Heavenly Father, we learn to listen to him more and simply to rest in his presence. We cultivate stillness.

3. Broader in its Approach
Finally, spiritual formation has a broader approach than discipleship. It incorporates a much wider set of spiritual rhythms. In addition to Bible reading and memorization, it embraces the practice of lectio divina. It highlights the role of spiritual retreats and pilgrimages, as well as fasting and silence and solitude.

Spiritual formation is also broader is scope in the way that it appreciates a wider view of Christians found in other denominations and believers from the past 2000 years of the church. Discipleship is a popular evangelical term, and it often assumes one must become an evangelical in order to be saved. Spiritual formation recognizes believers in Roman Catholic settings, Orthodox churches and genuine Christians over the centuries. It has a great appreciation for the spiritual writings from the past 20 centuries of church history. One classic that beautifully describes the process of spiritual maturity is Teresa of Avila’s Interior Castle. Teresa describes the stages—and the struggles—of spiritual growth with insights I have never seen by other authors on the Christian life, past or present. Appreciating classics such as Teresa’s, the field of spiritual formation offers wonderful new horizons of the faith to contemporary Christians.

© 2010 Glenn E. Myers

Selected Bibliography
Andrews, Alan, ed. The Kingdom Life: A Practical Theology of Discipleship and Spiritual Formation. Colorado Springs, CO: NavPress, 2010. ISBN: 978-16000-6280-3.
Cloud, Henry and John Townsend. How People Grow: What the Bible Reveals about Personal Growth. Grand Rapids, MI: Zondervan, 2001. 0-3102-2153-6.
Howard, Evan B. The Brazos Introduction to Christian Spirituality. Grand Rapids, MI: Brazos, 2008. ISBN: 978-15874-30381.
Mulholland, M. Robert. Invitation to a Journey: A Road Map for Spiritual Formation. Downers Grove: InterVarsity Press, 1993. ISBN: 0-8308-1386-1.
Smith, Gordon T. Beginning Well: Christian Conversion and Authentic Transformation. Downers Grove, IL: InterVarsity Press, 2001.
Teresa of Avila. Interior Castle. Translated by E. Allison Peers. Garden City, NY: Doubleday, 1961. ISBN: 0-385-03643-4.