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sources we have in the wri�ngs that have been va�ons and the coaching of others that will
produces over these two millennia. I am grate- help us engage in these specific prac�ces. For
ful to each of the authors for their contribu�on example, I have learned that rote memoriza�-
to this in their pieces. on of scripture passage by simply repea�ng
them over and over has provided for me some
Secondly, the three ar�cles provide a rich spec- significant insights and spiritual growth. This
trum of considera�on of spiritual forma�on rote memoriza�on is an example of the combi-
due to their ecumenical breadth. To juxtapose na�on of spiritual disciplines and psychology
an evangelical with Bap�st leanings, a Roman that I refer to here. Of par�cular note is the em-
Catholic and a Ukrainian Orthodox as contribu- phasis on prayer provided by Gaja. The end
tors to this topic in this way invites a profound goal of such prac�ces is given for us in such pas-
apprecia�on of the largesse that our collec�ve sages as Romans 8:28-29, “And we know that
history contains. It invites, further, a blurring of for those who love God all things work to-
the lines that divide us, in contrast to the some- gether for good, for those who are called accor-
�mes-strenuous efforts to clarify the lines that ding to his purpose. For those whom he forek-
separate us. The three ar�cles together present new he also predes�ned to be conformed to
a mosaic that, with further reflec�on, emerges the image of his Son, in order that he might
as a complex whole as each is considered in be the firstborn among many brothers.” Here,
light of the others. For example, the discipline we are given the goal, the “telos,” of being
required, and the spiritual disciplines involved “conformed to the image of Christ.” The apostle
in a lifelong spiritual development would be Paul personalizes this in Philippians 3:7-10, a
greatly enhanced by “real prayer” and a con- passage in which he describes what he has dis-
templa�on on the love with which we are counted in his life in order to know Christ, and
loved. Conversely, to think of real prayer and which concludes with his personal goal in v. 10,
the love with which we are loved as the grist for “that I may know him and the power of his res-
lifelong spiritual development allows for a hope urrec�on, and the fellowship of his sufferings,”
that may be difficult to realize if one must sud- These two passages present for us a vision of
denly transform one’s praying and loving imme- what might be as we engage in the prac�ces of
diately!
spiritual forma�on.
Finally, I was impressed again with the connec- We are given by these three authors the vision
�on between spiritual forma�on and psycho- of a lifelong journey of spiritual forma�on, mo-
logy that the three authors displayed. In my un- �vated by a growing absorp�on of and into the
dergraduate studies in psychology, I learned love of God, and enriched by the collec�ve wis-
that psychology is the study of human beha- dom of 2000 years of reflec�on on what it
viour, and that we learn by doing and reflec�ng means to follow Jesus. Thank you, Nicolene,
on what we have done. The prac�ces of the spi- Marcin and Gregory.
ritual disciplines, with prayer being such an im-
portant priority, are inten�onal behaviours in
which we can engage our whole selves in the References
project of spiritual forma�on. The prac�ces of Foster, Richard (1978). Celebra�on of discipli-
the spiritual disciplines such as prayer presen- ne: The path to spiritual growth. San Francisco,
ted by Gaja, and described in such works as Ri- CA: Harper & Row.
chard Foster’s (1978) Celebra�on of Discipline Petersen, Eugene (1980). A long obedience in
provide for us the specific prac�ces in which we the same direc�on: Discipleship in an instant
can engage, the “what to do”. The principles of society. Downers Grove, IL: InterVarsity Press.
psychology give us the “how to,” the self-obser-
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