Inner Way: Toward a Rebirth

Inner Way: Toward a Rebirth of Eastern Christian Spiritual Direction

The objective of this study is to examine the work of Joseph Allen entitled "Inner Way: Toward a Rebirth of Eastern Christian Spiritual Direction" and to cite the three most important points made in this work in writing.

The work of Joseph J. Allen entitled "Inner Way: Toward a Rebirth of Eastern Christian Spiritual Direction" is reported to be a "call to reawaken the critical ministry of spiritual direction in which a person, whether in a life crisis or merely seeking Christian growth, can make great spiritual gains." (Antiochian Village, 2013, p.1) Allen states that entering the Inner Way is "Risky, dangerous -- one can even say fearful." (2000) the reasons stated include that it is because "it represents an encounter of spiritual depth, one which not only leads to a deeper relationship among human persons, but also seeks to carry us to the very root of all relationships -- the presence of the living God himself." (Allen, 2000) Allen states that in the 'inner way' the meaning of the scripture contained in Hebrews 10:31 is learned which states:

"It is a fearful thing to fall into the hands of the living God." (cited in Allen, 2000)

This type of encounter serves to affect every other life encounter makes a great requirement on the individual directing and the individual being led in spiritual growth.

I. Overview

Chapter one of Joseph Allen's work relates the historical account of the Spiritual Physician and the practices and goals of this ministry. Chapter Two of Allen's work conducts a study into the history of the 'elder' and reveals the characteristics of this ministry historically and examines the contemporary practice of the spiritual leader. Chapter three of Allen's work examines the theological roots of the spiritual leader and Chapter four examines the psychology and methodology of the spiritual leader.

II. The Spiritual Physician Guides

Allen states that the central concern in studying spiritual direction as it specifically relates to Christianity is centered on the question of "How can we direct (guide, counsel) those persons entrusted by God to our care in such a way as to remain rooted in the Apostolic Christian tradition, and yet not fail to make proper use of the many contemporary resources -- sociological, anthropological, physiological and psychological -- which are available to us?" (2000) According to Allen in comprehending this question the important place in the ministry of the Church is approached or that of the 'iatros penumatikos' or the 'spiritual physician'. (paraphrased) Allen states that the "historical pattern and paradigm for the task is found in the study of the 'elder which is so solidly rooted in Eastern Christianity." (Allen, 2000)

II. Importance for Spiritual Leadership to Be Contemporarily Specific

Allen relates that eldership, no matter the title used is a concern for all contemporary Christian communities and it is important that this ancient ministry be connected to contemporary issues. The importance of being rooted in the Christian tradition and to still receive benefit from discoveries in contemporary study is highlighted in the work of Allen. The importance of drawing upon material and information from a "broad spectrum: scripture, ethics, history, literature, the arts, human experience, cultural factors…" is emphasized by Allen. Allen states that while it is true that the majority of the "classical spiritual physicians were monastic elders -- spiritual direction has never been strictly synonymous with the elder of the past -- and must not be today. Perhaps the chief lesson to be learned from history is that spiritual direction must be brought to bear on the circumstances facing the people of God in any era -- including our own." (Allen, 2000)

According to Allen, the understanding of this specific issue is linked very closely with the understanding "of Christian pneumatology: that the Holy Spirit abides in every age, passes beyond the walls of any church, and as St. Paul notes, is the very source of 'all' the 'gifts of ministry." (Romans 12.6 and 1 Cor. 12) This includes the gift of spiritual direction. Therefore, it can be garnered that the Holy Spirit provides the contemporary Church "with forms other than those used by the ancient elder to achieve this same purpose." (2000) Allen writes that it would be erroneous to claim that the Holy Spirit "could not again, in any age, raise up the pater penumatikos (the spiritual father) for the continuing ministry of the Church." (2000) in fact, since the Holy Spirit abides in the Church, then according to Allen, it "follows that there will be an ever-renewing form of pneumatophoroi, or 'bearers' or 'carriers' of that Spirit.

II. The Central Task of Spiritual Direction

Allen writes that the central task of spiritual direction in terms of its goal and historical goals is the leading of individuals "deeper and deeper into the struggle for the Christian life, that is, toward wholeness and healing." (2000) Allen states that this task is "central whether or not the life of the person being directed is currently undergoing a crisis." (2000) the individual's prayer life is not the only focus but the individual's overall experience is stated to have become" the very content of dialogue with the director. As one was led toward a deeper communion with God, there was always a focus on what was operational within oneself -- the perceptions of heart and mind -- and between oneself and God and his or her fellows -- behavioral concerns." (Allen, 2000) in fact, Allen writes that Christian communion is dependent upon these two specific experiential factors.

III. The Formation of the Spiritual Director's Evaluations

Allen writes that the formation of the spiritual director's evaluations was traditionally on the Christian anthropology in which he was rooted, and measured everything in life against its paradigm: the Theanthropos himself, the God-man, Christ Jesus. According to James Empereur in his work entitled "Enneagram and Spiritual Culture: Nine Paths to Spiritual Guidance" Joseph Allen place the ministry of spiritual direction "in the context of two other important ministries, that or liturgy and of reconciliation." (p.26) Empereur writes, "It is a refreshing change of perspective from many in the Western tradition who tend to isolate spiritual direction as an individualized ministry, one that at times appear to distance itself from liturgy and the ministry of reconciliation of the church itself." (p.26) Allen writes that the directee of the spiritual life is such that involves entering into a relationship of trust with the director who enters an agreement to "walk with that person on his or her 'faith journey' through life." (2000) According to Allen "Relationship' and 'story' are key words in the study of spiritual direction.