INTRODUCTION Years ago, as a Jesuit novice, I was taught that the goal of Jesuit spirituality was to become a contemplative in action. Even then I understood that contemplatives were special people, people who had achieved a very close union with God. I learned that there were two types of contemplatives: ones who sought a close union with God primarily by fidelity to personal prayer, others who sought close union with God primarily by fidelity to serving God's people. The religious orders up to the time of St. Ignatius, the founder of the Society of Jesus, had sought to help their members become contemplatives through prayer. St. Ignatius had a new vision: He hoped that his members would achieve an equally high union with God, not primarily through prayer, but through service to God's people. The goal he presented to his followers was to become contemplatives in action. As a follower of St. Ignatius this then was also my goal, and early in the novitiate I resolved to become one of these. For many years I had a very inadequate understanding of how to become a contemplative in action. As I look back now, I can see that I was confused on three fundamental attitudes regarding Christian spirituality. First, I was confused most especially on the relationship between my personal efforts toward holiness and the role of God's grace. I saw becoming a contemplative in action as being totally in my own hands, completely dependent on my efforts. I did not understand the role of God in these efforts. I saw God merely as the rewarder of whatever good I accomplished by my efforts: The harder I tried, the more I pleased God, and consequently the more grace I earned. Second, this misunderstanding of the role of God in my spiritual life was compounded by a fundamental misunderstanding of human nature. I viewed human nature as basically untrustworthy if not actually evil due to original sin. Logically, then, I had to direct my efforts toward controlling or repressing the evil tendencies that were part of this nature. I felt my growth in union with God would occur to the extent that I denied the basic thrust of my deepest self. Third, I had a very inadequate understanding of the method to become more closely united with God. I felt that growing in union with God demanded that I spend large amounts of time in explicitly spiritual activities such as liturgy, devotions, examination of conscience, and personal prayer. I had no adequate understanding of the importance of service to others as a means of growing in union. In short, during my early years as a Jesuit, becoming a contemplative in action implied striving as hard as I could by my own efforts to please God, repressing my sinful nature, and spending as much time as possible in explicitly spiritual activities. The result of my efforts brought little peace and much frustration. Headaches, even migraine headaches, were frequent occurrences during a typical week. Fortunately, my understanding of how to become a contemplative in action has shifted from these early years in the Jesuits. My three fundamental misunderstandings of the spiritual life have been radically changed. I now know that all growth in union with God flows from the Holy Spirit; my efforts, therefore, ought to be focused on responding to the Spirit. I also know that my human nature is fundamentally trustworthy because redeemed by Christ and that the grace of Christ in me is stronger than sin in me. Finally, I know that the cutting edge of my growth in union with Christ flows from the generosity of my service to others day by day and not from the length of time I spend in explicitly spiritual activities. I believe that God has worked in me to transform my attitudes through three sources of inspiration. My primary inspiration has been the thought of Thomas Merton. My doctoral dissertation compared Merton's approach to religious experience with that of the psychologist Abraham Maslow. Through Merton is not directly quoted in this book, his insights were seminal in my renewed understanding of spirituality. He remains today the most influential spiritual writer in my thought. My second source of inspiration is a deeper appreciation of the role of the Holy Spirit in Christian life. Soon after leaving doctoral studies I began teaching courses on the Holy Spirit; I understood for the first time the necessity of the Spirit in all good actions. In addition I was struck by the compatibility of the theology of the Holy Spirit with the approach to spirituality of Thomas Merton. In 1982 I published a book developing these insights:
In His Spirit: A Guide to Today's Spirituality.1 This book spells out in greater detail the presuppositions from Merton and from the theology of the Holy Spirit that I have taken for granted in this present book. My third source of inspiration is a deeper understanding of the spirituality of St. Ignatius, focused especially on his Guidelines for the Discernment of Spirits and Method for Finding God's Will as found in the
Spiritual Exercises of St. Ignatius.2 This book was set in motion by the application of the theology of the Holy Spirit to Ignatius' guidelines for recognizing good and evil spirits in our lives. I began teaching a course on recognizing the Holy Spirit in daily life flowing from these insights. In addition I have been greatly blessed in recent years by exposure both in person and in writing to the foremost Jesuit exponents of Ignatius' thought on discernment of spirits and finding God's will: George Aschenbrenner, Michael Buckley, Avery Dulles, John English, John Futrell, Thomas Green, Karl Rahner, and Jules Toner.
3 I am especially grateful to Frs. Aschenbrenner and Toner. It was a series of lectures from Fr. Aschenbrenner during the summer of 1974 which initially began my thinking on the discernment of spirits in daily life and a course from Fr. Toner in the summer of 1983 that gave me the insight into Ignatius' full thought on the discernment of spirits.
4 Every page of my book reflects the thinking of some of these Jesuit scholars. Not too long ago I heard myself telling a group of students how to become a contemplative in action. I was struck by the audacity of my own statement and questioned myself: Do I really have a method to teach others? I answered affirmatively. I afterward understood what I had taught them was largely a result of the three sources that had influenced me the most in recent years. But I also saw that what I said was definitely not simply a commentary on St. Ignatius' Guidelines for the Discernment of Spirits and Method for Finding God's Will nor an expansion of one of the authors I admired. It was a personal synthesis taken from many sources to which I had been exposed in recent years. This book, then, is a very personal approach to becoming a contemplative in action with no one to blame but myself-hopefully under the inspiration of the Spirit. The book moves rather simply. The first three chapters are closely related. Chapter one discusses the experience of Christians as they are awakened for the first time to the movement of the Spirit within their own heart. Chapter two gives the criteria for recognizing these movements of the Spirit in daily life. Chapter three presents a practical method for recognizing and handling inner movements that do not flow from the presence of the Spirit. Chapter four switches directions slightly and discusses a method for seeking God's will for significant decisions by reflecting on our inner experiences. Chapter five concludes the book by presenting a method for keeping a spiritual journal directed toward recording the presence and absence of the Spirit in our day. I have included reflection questions at the end of each chapter. These questions are key to grasping the chapter; they are directed at relating the matter to our own personal experience. The cutting edge in understanding and growing in spirituality is not simply learning new ideas; it is applying these ideas to our own experience to see whether they make sense. Only if they do should they be taken seriously. I suggest the following process for getting the most out of these chapters: First, read the chapter slowly and reflectively; second, answer the reflection questions in terms of your own experience; third, decide what you want to integrate into your daily life; fourth, share your answer with others. It may be necessary to discuss the ideas in the chapter in order to understand them well enough to apply them to your own experience. This discussion should never, however, take the place of relating the ideas to personal experience. Finally, the title of the book is significant. My basic insight is simple: We become contemplatives in action to the exact extent that we move in the Holy Spirit. This book presents goals that may at first seem overwhelming and unreachable. But it really presents nothing that Christ hasn't already asked. For Christ's goals for us are overwhelming. Christ asks us to love and serve God and our neighbor with our entire heart, soul, mind, and body. And indeed these goals are overwhelming and unreachable- without the Holy Spirit! The contemplative in action is one who has learned the "trick" of recognizing the Holy Spirit in inner experiences and allowing the Spirit to move his or her heart toward Christ's goals step-by-step, day by day. The contemplative does not worry about reaching the goal by some future deadline; the contemplative is too concerned with living and loving now. For the contemplative it's not the "getting there" that is important but the "moving in the Spirit." This book...
