Abstract
AbstractThis article explores the relationships between spirituality, spiritual theology, and practical theology. It proposes a synthesis of these disciplines – practical spiritual theology – as a method and methodology for retrieving the wisdom of historical Christian mystics for the purposes of sustaining and inspiring the spiritual life of contemporary Christians. The 14th century English mystic, Walter Hilton, is used to illustrate this synthesis in practice.
Highlights
Christianity claims that the historical is persuasive.[1]
It proposes a synthesis of these disciplines – practical spiritual theology – as a method and methodology for retrieving the wisdom of historical Christian mystics for the purposes of sustaining and inspiring the spiritual life of contemporary Christians
In contrast to some approaches to the newer academic discipline of Christian spirituality, the older discipline of spiritual theology is concerned with pastoral ends
Summary
Bernard McGinn writes, “Walter Hilton is usually judged to provide a balanced and accessible introduction to the mystical life.”[6]. The author of Hebrews states, “since we are surrounded by so great a cloud of witnesses, let us lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.”[17] The concern of Christian mystical writers is the life of faith and one’s encounter with the person of Jesus Christ Their writings are classics, as they are an abiding fixture in Christian literature and offer an abundance of meaning for living the faith from the past to the present.[18] This article proposes a way these classic texts, such as the writings of Walter Hilton, can be retrieved as a resource for the spiritual lives of Christians today.[19]. This theological primacy suggests that any examination of Hilton and other theologically grounded mystics, including efforts to interpret their writings for today, must be overtly theological in nature, “Faith in God is the direct object [...] while God in and through faith compromises the indirect object and the aim of [...] any kind of theological research whatsoever.”[27]
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