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lowing Richard Rohr) and we need to engage in tes that it is a “lifelong process of sanc�fica�-
“real prayer,” poten�ally lead to sharp dichoto- on” that we aim to “finish well” (2 Tim 4:5-8).
mies. I am always more comfortable with more Jensen discusses Bernard’s four (somewhat pa-
nuanced language. I wonder about using the bi- radoxical) stages of our transforma�on in love:
blical language on flesh/spirit, old/new selves we move beyond the narcissism of self-love, to-
instead, or referring to mature prayer instead ward the humility associated with realizing our
of “real prayer.” No doubt prayer is essen�al to need for God’s love, and the gra�tude for his
Chris�an spiritual forma�on and helpful in a gi�s, which leads to love, toward a self-love
counseling context. I am no determinist and be- that in turn leads us to love God more! I resona-
lieve in the importance of human responsibility, te, from both theological and psychological
but I do think that divine ini�a�ve is more im- perspec�ves, with the idea of process, but
portant. would add that spiritual transforma�on is not
linear, difficult to categorize into discrete sta-
This primacy of divine love is prominent in Gre- ges, and accompanied by many challenges.
gory Jensen’s ar�cle on Bernard of Clairvaux.
(He writes from an Orthodox perspec�ve, but I The process of transforma�on, the prac�ce of
would argue that teachings from classic works prayer, and the receipt of love are not meant to
transcend denomina�onal divides.) Jensen is serve the self. This brings us to the topic of mi-
clear that we love because we are first loved by nistry. Joubert thinks that the work of ministry
God (1 John 4:19); love is a gi� and is sacrificial is part of the scope of spiritual transforma�on,
in nature. He grounds his therapeu�c concep�- or perhaps a result of the process of becoming
ons in solid theology. The statement, “Apart Christ-like. And Jensen notes that Bernard prac-
from the twin vessels of crea�on and redemp�- �ced what he preached: the love he received,
on, of the self, given and restored, love remains he naturally passed on through his work. His
if not impossible then deeply wounded,” con- statement regarding the “convergence of love
tains mul�ple insights for theological anthropo- and human iden�ty, for self and for helping
logy and psychology! others,” nicely summarizes the reciprocal na-
ture of love (to be received and given to both
One helpful no�on is the reciprocal nature of self and others), and the rela�onship between
knowing God (receiving his gi� of love) and divine love and human iden�ty (both a psycho-
knowing oneself. Joubert similarly suggests logical and an anthropological concept).
that inspira�on from the Spirit leads to self-
awareness, self-reflec�on (for example, asking It is always thought provoking to read diverse
what forms the basis of our iden��es), and sub- perspec�ves on subjects of interest. I would ap-
sequent spiritual growth. This relates to some- preciate further explora�on on topics such as
thing both Joubert and Jensen emphasize: that the imago Dei, the role of the Holy Spirit, spiri-
spiritual forma�on is a gradual process, occur- tual disciplines, and parallels between psycho-
ring through the various seasons of life. (Gaja therapeu�c and spiritual prac�ces—but that’s
also suggests that prayer is “subject to personal for another issue!
growth,” but does not elaborate.) Joubert no-
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