Spirit, Spirituality, and Contemplative Method

Abstract

Spirit, Spirituality, and Contemplative Method Mary Frohlich, RSCJ (bio) The goal of the “Evolving Methodologies in the Study of Spirituality” conference, held at the Antonianum in Rome in September 2019, was for spirituality scholars from both Latin (that is, Italian or Spanish speakers) and English-speaking worlds to converse and to learn from one another. In view of that goal, I begin by briefly identifying a few points of difference and convergence between the approaches to the study of spirituality that have developed in these two contexts, and then address those points as I present an overview of my own current approach to the study and teaching of spirituality. In regard to differences and convergences, I generally agree with the assessments recently offered by Rossano Zas Friz de Col.1 First, there is a definite convergence around the insistence that the study of spirituality begins from experience. In this regard, the difference between the more Latin language of “spiritual theology” and the more English usage of “spirituality” does not seem to be as great as it may first appear. Secondly, however the choice of “spiritual theology” as the discipline’s title in Latin contexts is an indicator that the conversation remains more firmly situated within the world of Christian theology, while the preference in the English-speaking world for referring to the discipline as “spirituality” indicates a choice to be situated within a much broader conversation of the humanities as a prelude to Christian theology. Thirdly, as Zas Friz has noted, the question of spirituality as self-implicating has received much more attention in the English conversation than in the Latin one.2 Meanwhile, in the United States, another new academic discipline that calls itself “contemplative studies”3 has come on the scene and has, I think, taken some of the wind out of the sails of efforts to establish spirituality as an academic discipline. Contemplative studies emerged primarily from those studying Buddhist and Vedic meditation practices, but from the beginning has also included some scholars of Christian contemplative practice. The contemplative studies movement has been more adept than we spirituality scholars have been in establishing itself in major secular universities, and it also has outstripped us in exploring the use of a range of first-person methodologies for studying spiritual practices and experiences. I will argue that we have much to learn from them. [End Page 31] Based on this background and the conference theme of “evolving methodologies,” the first part of this essay will discuss the relationship between spirituality and theology through development of an experienced-based perspective on human spirit and divine Spirit. The second part will directly address the question, “Why and how is spirituality self-implicating?” The third part will briefly examine the challenges of employing first-person and second-person research in spirituality, and then present an approach that I call “Contemplative Method.” HUMAN SPIRIT, DIVINE SPIRIT, SPIRITUALITY, AND THEOLOGY My goal in this first section is to describe an approach to the academic discipline of spirituality that begins with the exploration of spiritual experience, proceeds in a second step to a universalistic theology of the divine Spirit, and only in a third step (and in certain circumstances) may employ the full range of Christian doctrinal terminology. Thus, this approach does affirm a link between spirituality and theology but does so while retaining a significant level of independence of spirituality as an academic discipline from Christian theology as an academic discipline. The context of this approach is a world in which the global trend is for younger people to be less and less likely to identify with a religious group. In the United States, at least a third of those ages 18–29 reject affiliation with any religious group, and a far higher percentage do not participate in religion practice.4 Many regard Christian theology and church practice as systems of strange, antiquated, and fundamentally oppressive concepts. Yet many of the same people still remain attracted to “spirituality.” Thus, they are ripe for conversation and dialogue with those of us who claim spirituality as our field of study. Yet to engage them with any hope that they may grow in respect for the...