Spiritus: A Journal of Christian Spirituality

Ten years after the publication of The Brazos Introduction to Christian Spirituality (Brazos 2008), Evan Howard has again produced a comprehensive, substantive, and accessible textbook, only shorter, more practical, and with a narrower audience in mind. Writing from an "evangelical-yet-ecumenical" confessional stance, he provides a friendly voice inviting students into an experience (as well as an understanding) of lived Christian faith, directed toward those committed to the Christian faith who want to grow in it and help others to "mature or grow in their relationship with God" (vii). Hence, the explicit focus on Christian spiritual formation (hereafter abbreviated as Csf).

Howard postures himself as a guide or spiritual director, modeling for his readers what he hopes they will become, regardless of their context. The means he uses to accomplish this aim include instruction in the biblical story, glimpses into church history and theology, definitions of spiritual formation processes and content, and illustrations and case studies for personal and communal application, each chapter containing these elements as well as other typical textbook features: frequent summaries, tables/figures, and a list of discussion/reflection questions.

The book is organized into four parts with twelve chapters, indicating the logic and flow of Howard's teaching about Csf. Part one, "The Basics," includes chapters on (1) the contemporary context for and definition of Csf, and (2) the biblical narrative informing Csf. Part two, "The Elements," includes chapters on (3) the breadth and depth of human experience, and the aims of Csf, (4) differing contexts within which Csf occurs and agents contributing to it, (5) the process of change/transformation/maturation in human development, and (6) means of grace for [End Page 172] spiritual growth. Part three, "The Practice," is made up of chapters on (7) prayer as primary relational practice, (8) differing communities as loci for formation, (9) formation of the whole person: thinking, feeling, and acting, (10) Csf and mission, and (11) the need for practicing discernment. Finally, Part four, "The Ministry" is a chapter (12) calling for commitment to ministries of Csf.

Other books can suitably serve as readings for an introductory course in Csf, but few are as comprehensive and substantive as Howard's Guide. It reflects and embodies the author's breadth of experience, education, and ministry detailed in the epilogue aptly titled "My Personal History of Spiritual Formation," but also referenced throughout the book. For example, we learn that Howard was converted to Christian faith as a young person in the context of the Jesus People Movement, participated in evangelical parachurch organizations, and became a part of church communities as diverse as Vineyard and Anglican. His formal education (and theological formation) began in conservative evangelical institutions but eventually led to more liberal and ecumenical settings, including training as a spiritual director in the Ignatian discernment tradition.

Evangelicals and Pentecostals reading this book in a college or seminary course, or even a serious local church adult study group, will recognize and perhaps appreciate references to elements typical of more conservative church cultures such as Bible study, evangelistic witnessing, emphasis on orthodox doctrine, and spiritual warfare. They will also be challenged and stretched with elements perhaps not so familiar, but just as important for integration into a big-picture understanding of Csf such as contemplative prayer, the lives of the saints, social justice, and monastic spirituality. Mainline Protestant, Roman Catholic, or Orthodox readers who have not had much exposure to Evangelical spirituality will similarly be challenged and stretched, while also being affirmed in elements of their own traditions. In this regard, I commend the book to students of Csf regardless of their location along the spectrum of Christian ecclesial traditions, with one caveat: the language, examples, and illustration in chapter one have a strong Evangelical (and male) flavor, as if this were a target audience the author wants to get safely on board. Other readers...