Integrative Spirituality
Integrative spirituality describes a form of spiritual theology ( theologia spiritualis ) that is in the tradition of the Catholic Church . The term specifies Christian spirituality , both in theory and in practice. Its peculiarity lies in the fact that it combines the fullness of the tradition of Christianity , a denominational identity and the openness to other traditions.
Here are syncretic bonds not intended for other religions. It deals in particular with the awareness of faith for the essential moments of the spiritual life and is assigned to Christian mysticism .
Theoretical background
The basis is the New Testament , the following theologumena should be mentioned in particular : The speculation of wisdom ( Mt 11.19 EU ; L 7.35 EU ; see Weish 1.1ff .; 7.22-8.18), Christ-Logos- Doctrine (cf. Joh 1,1-18 EU ), Johannine I-am-words ( Joh 14,6 EU ) or immanence formulas ( Joh 17,21 EU ), and christological universalism ( Eph 1,4.10 EU ; Col 1 , 16b EU ). Furthermore, the tradition of "finding God in all things" (unity of action and contemplation) and the instruction from the spiritual paradox ("having without having") as a form of integration are of particular importance (cf. Mt 13:12; Cor 7:29) .
An important teaching element is Augustine's step model of the "spiritual ages" ( De vera religione XXVI, 48); Furthermore, the classic three-way doctrine of the path of purification, enlightenment and unification ( via purgativa , illuminativa et unitiva ). Whereby the division into certain degrees of experience or perfection is not understood schematically, but as dynamic-personal, lockable development dynamics. That means: at every spiritual stage of life the three step has to be passed through again (linear-cyclical maturation process).
The theory of the integrating spiritual form is based on Meister Eckhart's theory of the mode of spiritual life (doctrine of the guoten wîse ) and essential love ( charitas essentialis ).
Equally important is the wisdom of contemplative prayer (directness to God) and German mysticism ( soul reason ). Today's concept of "Integrative Spirituality" is based on the theology of spirituality , as developed by Juan G. Arintero OP , Réginald Garrigou-Lagrange OP, Karl Rahner SJ , Friedrich Wulf SJ and Josef Sudbrack SJ. The decisive factor is the dialogue with the human sciences, especially humanistic psychology, but also other spiritual traditions. Theoretically, the meaning of "integrative" is close to developmental psychology or depth psychology and gestalt therapy . Fundamental are the Council documents of Vatican II , especially the pastoral constitution "Gaudium et spes" and the declaration on the relationship of the church to non-Christian religions "Nostra aetate".
Theological foundations
The principle and criterion of integrative spirituality is belief in Jesus Christ and the human experience of existence. It is about a synthesis in which the human being's own (nature) and the mystical development of faith (grace) form a unity. The task is a consciousness of faith that is Christ-centered, individuated and pneumatic . The spiritual ideal is familiarity with God as the intermingling of contemplation and activity ( in actione contemplativus ).
This basic approach is based on an awareness of the mystical dimension of the experience of faith. Because this is where all vocations and every individual spirituality are rooted. Faith and baptism create mystical unity in Christ. Any particular form or direction of spirituality is secondary. That is why mysticism does not have a special status within the framework of integrative spirituality. The mystical experience is not only assigned to contemplative orders and particularly gifted people, but is viewed as a conscious intensification of the normal life of grace.
The preoccupation with a certain particular piety (Benedictine, Franciscan, Dominican forms, etc.) or individual vocations (priesthood, marriage, councilors, lay spirituality) is therefore not the focus of interest.
This form of piety can also be referred to as “fundamental spirituality” because it does not realize the essential moments of Christianity in isolation from one another (alienation), but rather brings them to a synthesis (vitality of faith). From this perspective, such a basic attitude makes all particular forms of piety fruitful in the first place. This is demanding because it strives for unity with God (mysticism) in the commitment of faith by the whole person ( ascesis ) without relying on its own means ( grace ). At the same time it is simple because it is rooted directly in the act of faith itself, which is graciously given.
Spiritual practice
Integrative faith practice aims to avoid religious one-sidedness, in the eyes of the representatives, for example, this is an overemphasis on mystical experience , profanation of piety, loss of the church dimension, relativization of the truth of revelation , self-centered individualism, politicization of faith, neglect of spiritual exercises, psychologization of spirituality , Disregard for liturgical forms , dissolution of denominational identity, non-binding syncretism, esotericism , ritualism . The identification with individual moments of faith as well as with political parties in the church should be dissolved.
The consciousness of faith should have an integrative breadth. The following should be considered: Liturgical education, study of spiritual tradition, differentiation of spirits, interreligious dialogue , acceptance of the distance from God , spiritual psychology, taking the theodicy question seriously , commitment to faith and justice, art of personal prayer, contemplative exercise , alternative lifestyle, spiritual networks of church life and new forms of organization.
No “spiritual holism ” is sought. It is crucial that the essential elements of Christian spirituality are recognized in a contemporary form in order to be able to realize them according to the personal vocation ( charisma ). The integration does not happen by realizing as many aspects as possible. It is much more important to be aware of their spiritual importance for a living faith. This does not require extensive concretization, but an awareness of the importance of these moments of faith.
From a Christian point of view, the art of integration lies in absorbing the spiritual truth of the other into one's own, without appropriating it or exploiting it or selling oneself to it. This is all the more true because one's own faith must be lived in the face of the other. The decisive "means" for spiritual integration is the development of a healthy body consciousness ( Eutonus ) and the practice of contemplation ( meditation free of personal objects ).
Spiritual methodology
Important means for developing integrative spirituality in the life of individuals and groups are " Ignatian Exercises " in the modern form of "Integrative Exercises" or an integrative-dialogical accompanying practice ( spiritual direction ). The "structural considerations" (two-banner observation, etc.), which are indispensable for the traditional individual retreats, and the classic phase scheme of the "four weeks of practice" are retained. As it is laid down in the " Book of Exercises " of Ignatius of Loyola . Anything else would rob the meditation exercises of their Ignatian character, but also of their spiritual effectiveness. This approach is supplemented at the same time by prayer methods of Christian mysticism ( heart prayer , quiet prayer , centering prayer, etc.) and methods of humanistic psychology, conscious breathing or body experience and Eastern meditation methods. The practical-spiritual synthesis of classical spiritual exercises and their theological content with modern psychology , anthropology and culture is decisive . The consciousness of faith, if it is to be existential, must be traditional and contemporary. Regular, meditative practice according to a proven method is, in addition to the study of spiritual source texts and spiritual exchange, an essential factor for the experience of the mystical depth of faith, i. H. the dynamics of the human mind towards God immediacy (unio mystica).
The theological criteria for differentiation are provided by "Integrative Spirituality", i. H. a practical " differentiation of spirits " ( discretio spirituum ) with regard to the spiritual integration of individual methods. This takes place with the help of religious studies, religious theology and Christian fundamental theology (theological-spiritual criteriology).
literature
- Réginald Garrigou-Lagrange : Mysticism and Christian perfection . Hass and Grabherr, Augsburg 1927
- Erich Przywara : Exercises and Piety Types . In: Voices of the Time 112 (1927), 149f.
- Erich Przywara: The religious type of the Society of Jesus . In: Zeitschrift für Ascese und Mystik 17 (1942), 121-138.
- Karl Rahner : Piety today and tomorrow . In: Geist und Leben 39 (1966), 326-342
- Andreas Schönfeld: Integrative Spirituality . In: Geist und Leben 80 (2007), 1-8
- Andreas Schönfeld: Spiritual Identity and Mysticism . In: Geist und Leben 81 (2008), 1-8
- Andreas Schönfeld: Basic dynamics of spiritual accompaniment. Integrative-dialogical spirituality . In: R. Prokschi / M. Schlosser (ed.), Father, tell me a word. Spiritual accompaniment in the traditions of East and West . Echter, Würzburg 2007, ISBN 978-3-429-02942-5
- Andreas Schönfeld, Meister Eckhart: Spiritual exercises. Meditation practice after the "speeches of instruction" . Matthias-Grünewald, Mainz 2002, ISBN 3-7867-2365-6
- Ludger Ä. Schulte : A departure from the middle. On the renewal of the theology of Christian spirituality in the 20th century - as reflected in the work and work of Friedrich Wulf SJ (1908-1990) . Echter, Würzburg 1998, ISBN 3-429-01987-7
- Josef Sudbrack : Spirituality - a buzzword or a sign of the times . In: Geist und Leben 71 (1998), 198-211
- Josef Sudbrack: God's spirit is concrete. Spirituality in a Christian Context . Echter, Würzburg 1999, ISBN 3-429-02078-6
- Friedrich Wulf : Characteristics of Christian Spirituality Today . In: Geist und Leben 42 (1969), 350-358