Spirituality and Mysticism: A Global View (review)

The author of this book is a Benedictine monk of St. Anselm's Abbey in Washington, D.C., and a long-time professor of theology at The Catholic University of America. It is part of the "Theology in Global Perspective Series" (Peter C. Phan, General Editor). This series emphasizes the interconnectedness among all people and nations and thus has a strong ecumenical, intercultural, and interreligious thrust. This volume seeks to present the topic of spirituality and mysticism in that global context. This broad context and the constraints in length dictated by the series itself understandably force the author to be highly selective in his treatment of Christian spirituality. He meets this challenge in a creative manner.

The first two chapters present various introductory material dealing with the meaning of spirituality and mysticism, as well as various aspects of biblical spirituality. Although the author clearly summarizes a great deal of information on these topics from various contemporary sources, these two chapters may seem somewhat overloaded with introductory material.

The following five chapters are devoted to a chronological treatment of selected persons and themes from the history of Christian spirituality from the second to the sixteenth century. Individual chapters are devoted to the martyrs and other witnesses in the Early Church (chap. 3); the beginnings of the monastic movement (chap. 4); the Patristic era (chap. 5); the spiritual renewal in the medieval West and East (c. 6); and Reformation Spirituality, Protestant and Catholic (chap. 7). Many of the familiar figures and movements from these centuries are treated, but mindful of the global perspective of this book, the author takes care to broaden the investigation and be inclusive of other traditions. There are sections, for example, devoted to such figures as Saint Ephrem from the Syriac spiritual tradition, Pachomius, the Coptic monastic founder, and Dhuoda a ninth-century Frankish laywoman. The contributions of women spiritual writers are also highlighted in these chapters.

The final three chapters focus exclusively on aspects of Christian spirituality that developed on the continents of Asia, Africa, and the Americas after the Age of Discovery in the sixteenth century. The chapter on Asian Christian spirituality has representatives from various countries. Christian spiritualities in India are represented by Abhishiktananda (Henri LeSaux) and Bede Griffiths. Japanese Christian spiritualities are represented by the Lutheran theologian, Kazoh Kitamori, and the Catholic novelist, Shusaku Endo. Filipino Christian spirituality is illustrated by the Benedictine religious woman, Mary John Mananzan.

Topics treated in the chapter on African Christian spirituality include African traditional religion; examples of liturgical inculturation in Ghana and Zaire; and the struggle for justice as illustrated by the work of Archbishop Bakole wa Ilunga in Kananga and Archbishop Desmond Tutu in the Republic of South Africa.

The final chapter has to be more selective since it covers Christian spirituality in both North and South America. The areas chosen include the liberation spirituality of Gustavo Gutierrez; the feminist spirituality of Sandra Schneiders, Jacquelyn Grant, and Ada Maria Isasi-Diaz; the affective spirituality of Jonathan Edwards and Pentecostalism; and the contemplative prayer of Thomas Merton.

The scope of this book forces the author to range far and wide and to be highly selective in the material chosen. He is, however, a very clear and insightful writer, and he proves to be a very competent guide. Each chapter concludes with helpful questions for reflection and suggestions for further reading and study.