Abstract
This article offers a critique of the contemporary Contemplative Tradition’s view of spiritual transformation from the lens of the universally accepted letters of Paul. The article argues that contemporary contemplatives, especially Dallas Willard and Richard Foster, differ from Paul in three principle areas. Firstly, whereas Paul’s concept of transformation is based largely on objective realities, representatives of the Contemplative Tradition tend to focus on subjective realities. Secondly, contemporary contemplatives view transformation as coming as one imitates the life of Christ, his daily disciplines and activities, whereas Paul’s view centres on the death of Christ as foundational to the Christian’s identity and thus vital to the way they live out their faith. Finally, the cornerstone of the contemporary Contemplative Tradition’s view of spiritual transformation is the belief that the essential means by which transformation takes place is engagement in the spiritual disciplines. It is argued that many of the activities that are denominated as ‘spiritual disciplines’ are not in fact ‘transformative’ activities, and thus do not fit the category of spiritual disciplines. Furthermore, this study insists that Paul seldom links the practice of the disciplines with the means of transformation, offering instead five examples of specific means of transformation that flow out of Paul’s accepted letters.
Highlights
Was Paul among the contemplatives? According to contemporary contemplatives such as Richard Foster and Dallas Willard the answer is a resounding, ‘yes’! Foster (1998) refers to the Contemplative Tradition as one of the six major ‘streams’ of Christian tradition
A perusal of the vast literature of contemporary contemplatives demonstrates that one of their chief convictions is that the practice of the spiritual disciplines is necessary for spiritual transformation
According to major adherents of this very influential ‘stream’ Paul definitely was a contemplative. This is evidenced by Dallas Willard’s assertion: it is clear that ascetic practices were seriously engaged in by Jesus as well as by St
Summary
Was Paul among the contemplatives? According to contemporary contemplatives such as Richard Foster and Dallas Willard the answer is a resounding, ‘yes’! Foster (1998) refers to the Contemplative Tradition as one of the six major ‘streams’ of Christian tradition. Whereas Paul’s view of transformation is undergirded by certain objective realities that are true for all Christ-followers, the adherents of the Contemplative Tradition focus on certain subjective realities Nowhere is this more evident than in their differing emphases on the vital concept of union with Christ. For Paul the most notable feature of his concept of transformation is its rootedness in the redemptive work of Christ and the believer’s union with Christ-crucified, buried and resurrected.6 It is precisely here, at the cross and the empty tomb, that the believer finds the only glimmer of hope for true life-change. The possibility of transformation rests not upon the Christian’s subjective fluctuating experience, but rather on certain objective historical realities – the redemptive work of Christ and the believer’s union with Christ in these saving works This crucial truth so evident in Paul’s theology of transformation is not central in the teachings of contemporary contemplatives.
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