Shared Spaces Conference: Reflections on the Study of Spirituality and Spiritual Formation

Father Ron Rolheiser once commented that spirituality is a universal language, one that brings Christians together to discuss our relationship and desire to walk with God and one another, one that transcends potential theological differences. This sentiment describes the rich ecumenical fellowship and scholarship that was enjoyed at the "Shared Spaces and Shifting Contexts: A Conference on the Study of Spirituality and Spiritual Formation" event at the Oblate School of Theology in November 2021.

The intent of this conference was to enhance the symbiotic relationship between those who work in the academic field of Christian spirituality and those in the field of spiritual formation. While there are important distinctions to be recognized between them, these disciplines depend on each other as do theory and praxis or the integration of knowledge and lived experience. Recognizing that spirituality and spiritual formation can be, and have been defined numerous ways, consider the following.

Sandra Schneiders states, "By Christian spirituality, taken in its substantive sense, I mean the lived experience of Christian faith, which is an ongoing project of life integration in the context of, in response to, and in terms of the revelation of God in Jesus Christ."¹ According to this definition, the study of spirituality would necessarily include the historical and cultural context of the experience, the theological framework of the experience, and the hermeneutics of experience itself. To discuss spirituality, one describes and situates the lived experience of their Christianity.

Regarding spiritual formation Dallas Willard asserts, "Spiritual formation for the Christian basically refers to the Spirit-driven process of forming the inner world of the human self in such a way that it becomes like the inner being of Christ himself."² Spiritual formation refers to actions taken together by the Christian and the Spirit towards transformation into the likeness of Christ. It leans towards the pastoral and the practical; it engages the dynamic spiritual journey.

In other words, spirituality helps us to frame where we are; spiritual formation moves us. Spirituality explains our context, formation our transformation. One could study and articulate Thomas Kelly's mystical itinerary in A Testament of Devotion (the study of spirituality) or practice his method of "simultaneity," remaining in the presence of God while simultaneously engaging the outside world (the praxis of spiritual formation).³

The conference was sponsored by the Institute for the Study of Contemporary Spirituality (ISCS) at the Oblate School of Theology, the Society for the Study of Christian Spirituality (SSCS), and the Journal of Spiritual Formation and Soul Care (JSFSC). The steering committee worked toward integrating study and praxis with plenary sessions and panel discussions to stimulate thought and sharing.⁴ The plenary speakers were tasked with framing the past century, the present, and the future. The panels illuminated academic spirituality and spiritual formation in academic settings, congregational contexts, and in a variety of emerging forms, each of which provoked the imagination, energized the participants, and as the steering committee and sponsors hoped, inspired dialogue and promise.

In this issue, Spiritus shares the three plenary speeches from the conference to enable a wider audience to access the wisdom shared.

The first essay by Dr. Glen G. Scorgie is entitled, "Patterns of the Wind: Reflections on Christian Spirituality Over the Past Century." Scorgie navigates the daunting task of describing the global winds of modernity and the divine pneuma over the last century. He draws from the French existentialists, Vatican II, and Charles Taylor to describe the complex and multi-faceted nature of both spirituality and spiritual formation. He concludes by saying, "There is a key role here for pontifex—those who can be bridge builders between the two."⁵ Scorgie offers a bridge from the past to the present while recognizing our need to contextualize our spirituality to properly engage our Christian practice.

The second essay was written by Dr. Elizabeth Liebert, SNJM. Liebert's life experience as a religious nun, spiritual director, and academician gives her a unique voice to address her topic, "Theology and Spirituality: Pondering Anew Their Complex Interrelationship." Liebert spent many years teaching in a Presbyterian seminary as a...