Some reflections on “Ignatian Spirituality”…

9780061432699_p0_v1_s260x420A week or so ago, I ran into a blog post from one of the biblical scholars that I admire, Peter Enns.  In his post, he alludes to a book that he has been reading regarding Ignatian Spirituality.  It just so happens that I'm a "fan" of Ignatian spirituality for years ago I participated in a project where scores of people followed a "protestant annotation" of the Spiritual Exercises.  After reading Peter's post, I ordered the book and am starting to thumb through it even as we "speak."  What's profound to me is the following (which is most all of one of Peter's posts) where a variety of spiritual "paths" are discussed which seem to parallel or at least echo my experience with people over the years.  As Peter points out, there is no ONE WAY that everybody experiences the grace and love of God.  I know that specific denominations would like it to be "their" way (or the highway) but the bigness of God cannot be contained in a singular, spiritual experience.  I'm posting Peter's remarks NOT because they were his originally but rather they come from a book that is meant to present a "fly over" of what has been historically experienced in the Jesuit movement.  I think the following is an interesting summary of how many people journey through life in regards to faith.  The list has its "problems" but at least it is an attempt to capture what a vast majority of people experience.  See what you think? 

6 paths of human beings on a spiritual quest (originally posted by Peter Enns – adapted/edited by me)

In chapter 2 of his book The Jesuit Guide to (Almost) Everything: A
Spirituality for Real Life,
James Martin, SJ, lays out what he sees as six
paths to God–by which he means 6 ways in which people seek God.  Each path, Martin tells us, has benefits
and pitfalls. Maybe one or two resonate with you. I think I know people in
every category, or some combination.

1. The
Path of Belief
–“…belief in God has always been part of their lives. They
were born into religious families or were introduced to religion at an early
age. They move through life more or less confident of their belief in God.  Their lives, like every life, are not free
from suffering, but faith enables them to put their sufferings into a framework
of meaning.  The benefit of this path is
that “faith gives meaning to both the
joys and struggles of life. A pitfall is “an inability to understand people on
other paths and a temptation to judge them for their doubt or disbelief.”

2. The
Path of Independence
–These people “…have made a conscious decision to
separate themselves from organized religion, but they still believe in God.
Maybe they find church services meaningless, offensive, dull, or all three. Maybe
they’ve been hurt by church. “One
strength of this group is a healthy independence that enables them to see
things in a fresh way–something their own religious community often desperately
needs….The main danger…is a perfectionism that sets up any organized religion
for failure.”

3. The
Path of Disbelief
–Those traveling along the path of disbelief not only find
that organized religion hold no appeal for them (even if they sometimes find its services and rituals comforting), but have also arrived at an intellectual
conclusion that God may not, does not, or cannot exist. Often they seek proof
for God’s existence, and finding none, or encountering intense suffering, they
reject the theistic worldview completely. “The
cardinal benefit of this group is that they take none of the bland assurances
of religion for granted. Sometimes they have thought more deeply about God and
religion than some believers have….They also have a knack for detecting
hypocrisy, cant, or lazy answers….The main danger for this group is that they
sometimes expect God’s presence to be proven solely in an intellectual way.”

4. The
Path of Return
–People on this group typically begin life in a religious
family but drift away from their faith. After a childhood in which they were
encouraged (or forced) to attend religious services, they find them either
tiresome or irrelevant or both. Religion remains distant, though oddly
appealing. Then something reignites their curiosity about God….Thus begins a
tentative journey back to faith–though it may not bet he same faith they knew
as a child. This path is Martin’s own, and he gives no benefit or pitfall (not
sure why). He mentions that his own drift from faith involved the collapse of
the “God as problem solver” God of his youth (after the death of a close
friend). His move back to faith involved through prompting, learning to see a
“different kind of God–a God who was with you in suffering…”

5. The
Path of Exploration
–Though settled in their religious beliefs, these
seekers “often find that their own spiritual practices are enhanced through
interactions with other religious traditions.” “The benefit is that “after a
serious search, you may discover a tradition ideally suited to your
understanding of God, your desires for community, and even your own personality.
Likewise, returning to your original community may give you a renewed
appreciation for your ‘spiritual home.’” The
pitfall is “the danger of not settling for any tradition because none is
perfect. An even greater danger for explorers is not settling on any on
religious tradition because it doesn’t suit them.”

6. The
Path of Confusion
–“This final path crosses all the other ones at various
points. People on the path of confusion run hot and cold with their childhood
faith….They haven’t ‘fallen away,’ but they haven’t stayed connected….finding
God is a mystery, a worry, or a problem.” 
“The main benefit of this path is that it often helps people fine-tune
their approach to their childhood faith….But confusion can lapse into

These paths may seem like people do all
the leg work, but Martin also talks a good bit in the book of God finding us on
our path.  I also understand how some might react to
Martin’s “non-exclusivist” approach to spirituality. In that case, wherever he
speaks of ”religion” or “tradition,” substitute “denomination.” These points
appear to me to be applicable in a variety of permutations.  Which path, if any, speaks most clearly
to you? Do you know people on different paths than yours or are most people you
know on your path? Is “path” even a good way of talking about the religious

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