Page 43 - 2019書饗靈修學特刊-靈修學新認識

2
1 0
9
靈修學特刊

延伸閱讀

一生渴慕神：基督徒靈修七徑 43
21世紀基督教靈修學導論

六個向度其實在現實生活的應用中是互相交 戰是多方的，因著社會轉變相當快速，政治、
織，因此可按不同次序處理不同靈修議題。這 經濟、文化、環保與教育都激盪著處境中的教
個循環思考方式不單單是研究方法，而是一種 會，信仰群體不斷要面對的靈性培育，產生特
學習的態度，強調敏銳處境新的轉變、辨識生 別的處境議題與需要。但教會的培育卻常被批
命新的掙扎與需要，反省自己的不足與限制， 評與時代脫節、在現實中離地。這些都讓我深
學習補充適切的新洞見、選擇應對轉變的新方 思，當代的華人靈性轉化，並正視世界與華人
向，藉著評估尋求聖靈在新路徑的引導。 環境所產生新的挑戰，以尋找更適切的方式，
探索新世代的靈命培育與塑造，這些都能促使
祈願前行 個人與教會群體產生新的活力，也能在自己的
過去幾年華人教會在靈命培育所面對的挑 處境與時代建構華人的靈修神學。

1 Mark A. McIntosh, Mystical Theology: Challenges in Contemporary Theology (Oxford: Blackwell Publishing, 1998), 9.美國的學者Mark A.
McIntosh認為基督徒靈性的基本定義是“the new and transformative pattern of life and thought engendered in people by their encounter with
God”，靈修學中對靈性不同的討論可參考McGinn, Bernard, The Presence of God: A Histoty of Western Christian Mysticysm, 6 vols. (London:
Cross Road, 1991-2005)。
2 靈修學者Sandra M. Schneiders 定義靈性為“Spirituality as lived experience can be defined as conscious involvement in the project of life
integration through self-transcendence toward the ultimate value one perceives.” 她提出基督教靈性的特殊在於“When the horizon of ultimate
value is the triune God revealed in Jesus Christ and communicated through his Holy Spirit, and the project of self-transcendence is the living
of paschal mystery within the context of church community, the spirituality is specially Christian and involves the person with God, others and
all reality according to an understanding of these realities that is characteristic of Christian faith.” 參Sandra M. Schneiders, Essay, in Philip,
Sheldrake, eds., The New SCM Dictionary of Christian Spirituality, 1.
3 參Elaine Graham, Heather Walton, and Frances Ward, Theological Reflection: Methods, 2nd ed. (London/New York: SCM Press, 2019), 2-3；
與Pete Ward, Introducing Practical Theology: Mission, Ministry, and the Life of the Church (Grand Rapids, MI: Baker Academic, 2017)。
4 參傅士德、畢比：《一生渴慕神：基督徒靈修七徑》（台北：校園，2009）。
5 對於靈修經典的定義與其深遠的影響可以參考David Tracy 的一段話：“The classic text’s fate is that only its constant reinterpretation by
later finite, historical, temporal beings who will risk asking its questions and listening, critically and tactfully, to its responses can actualize the event
of understanding beyond its present fixation in a text. Every classic lives as a classic only if it finds readers willing to be provoked by its claim to
attention.?David Tracy, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad, 2000), 102.
6 這方面的基本探討可以參考麥格夫所著的《基督教靈修學》（香港：基道，2004），第七章，頁234-248。
7 參Miroslav Volf and Dorothy C. Bass eds., Practicing Theology: Beliefs and Practices in Christian Life (Grand Rapids, MI: William B.Eerdmans,
2002)。
8 參John Swinton and Harriet Mowat, Practical Theology and Qualitative Research, 2nd ed. (London: SCM, 2016); Richard R. Osmer, Practical
Theology: An Introduction (Grand Rapids, MI: William B. Eerdmans, 2008); Ray S. Anderson, The Shape of Practical Theology: Empowering
Ministry with Theological Praxis (Downers Grove, IL: InterVasity, 2001)。
9 參David Tracy, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad, 2000); Philip Sheldrake, S.J.,
“Interpretation,” in The New Westminster Dictionary of Christian Spirituality, ed. Philip Sheldrake, S.J. (Louisville, KY: Westminster John Knox Press,
2005), 13.
10 Lieven Boeve, Interruption Tradition: An Essay on Christian Faith in a Postmodern context (Louvain/Dudley, MA: Peeters Press, 2003), 19-22.
11 參Philip Sheldrake, Spirituality and History: Questions of Interpretation and Method (London: SPCK, 1995)。