In an age when talk of spirituality is as common as salad recipes for arugula and toasted pine nuts, we can quickly forget that it has only been in the last decade that these items have been part of the common parlance of newspapers, magazines and books. My concern with the marketing of food, and far more importantly, religion, is that it becomes just that -- a marketing tool whose life may be short-lived. The recent interest and popularity in the field of spirituality demonstrates both a need for something deeper than what popular culture can provide and, paradoxically, a quick fix to a fast-paced materialistic twenty-first century. Long before the popular press discovered the market for drugstore-aisle spirituality titles, there was an enduring trail of scholarly writing, most of it too obscure for those new to the subject. Is there another way? I believe there is.

In the history of Christian spirituality, as is the case for many religions, there is a context and literature that is long, rich, deeply satisfying and varied. There are no quick fixes here, but deep satisfaction for the seeker who is willing to take the time, and often courage, to immerse him/herself in a discipline that will provide solace and sustenance for the heart, mind, and soul. Such is the greatest legacy of the Christian tradition of spirituality, but it comes with a caveat. This is not easy, this is not quick, and this is not glamorous. No quick tossing together of exotic ingredients. And where to begin?

In his introduction to Christian Spirituality, Alister E. McGrath gets us started in the lifelong journey of developing our own spirituality. Assuming little knowledge on the part of the reader, McGrath begins with some definitions of spirituality and then identifies four types of Christian spirituality: Catholic; Protestant, Orthodox and evangelical. Here is where one can become frustrated with such a cursory look at the rich tradition and history of Christian spirituality. The various types of Christian spirituality are far more complex than McGrath's overview might suggest, but I am inclined to be lenient with him here, as his intent is to provide a survey leading quickly to the meat of his primer: the case studies (Chapter 4) and "Engaging the Texts: (use of primary sources) (Chapter 7).

Rather than follow a format of historical survey, this primer engages the reader with short case studies, themes, examples from the monastic tradition, and primary source material. These texts are sourced for more thorough study. A wide range of resources is used. Through such an overview of varied traditions, it's clear that McGrath does not advocate any one specific form of Christian spirituality. This makes the book suitable for almost all parochial and private Christian schools. The author's purpose is to enable his readers "to gain a firm understanding and appreciation of the many traditions represented within its ample scope" (xi). McGrath succeeds in this endeavor, though parts of the book may be more accessible than others. In particular, the case studies seem advanced for even the most sophisticated high school seniors, and the format in this chapter is awkward.

The chapters in between the case studies and classic authors and texts-- Biblical Images and Spirituality; Faces, Places and Space-- provide useful background for the history of Christianity, but seem temporarily to shift the focus away from primary source material to description of time and place. A distillation of this material earlier in the text would be more helpful than placed than in the middle of this book.

In thinking about how this text could be used at the high school level, I return to my initial observation that spirituality needs to be part of a context, and not introduced in a vacuum. For the practitioner, student or seeker alike, this book is appealing and engaging, but only if directed by a skilled teacher versed in the history of Christianity and excited by the practices that take the seeker beyond the written words to a journey that is both inward and outward. Spirituality is about both pilgrimage to find oneself in God and, simultaneously, a journey toward love as we learn how to love. This message is not limited to Christians, but the emphasis and examples in this book are from this tradition.

With a skilled teacher in a Christian school, this book would serve as a challenging, yet exhilarating text for such an exploration for possibly juniors and seniors as they reflect on their life and prepare for the next part of their journey outside the familiar doors of high school. As a school chaplain, I would cautiously recommend it for an independent study course in Christian spirituality or as the primary text for a course for juniors or seniors. As a parish priest, I would readily choose such a text for a course in Christian spirituality. In both cases, the text is best taught within the context of a faith community that worships and prays together, and does not view spirituality as the latest trend.

Rev. Anita Schell-Lambert
Episcopal Academy
Merion, Pennsylvania

review ©2000 by Anita Schell-Lambert and RSiSS

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