THE CATHOLIC UNIVERSITY OF AMERICA
The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
A TREATISE
Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America
In Partial Fulfillment of the Requirements For the Degree Doctor of Ministry
By Juan Rendon-Reyes
Washington, D.C.
2017
Abstract
The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
Juan Rendon-Reyes, DMin
Director: Raymond Studzinski, PhD
An increasing number of baptized emerging adults consider themselves spiritual (spiritual
seekers) and religiously un-affiliated. In 2003 the Pontifical Council for Culture, aware of the
reality of the human spiritual quest, stated that helping people in their spiritual search by offering
proven techniques and experiences of real prayer could open a dialogue with them which would
reveal the riches of the Christian tradition. Several statistics presented by research centers and
the Church’s response to the spiritual quest and thirst of young people have led me to write this
treatise and develop a project of spiritual formation based on St. John of the Cross’s spirituality of the dark night for emerging young adults in college.
The basic methodology that guides the project is spiritual accompaniment and discernment. Over a period of six weeks I meet with a small group of students, once per week for about 45 minutes, to give brief presentations on specific topics of the dark night of the senses and facilitate dialogue and spiritual sharing. A spiritual guide (handbook), based on Book One of The
Dark Night, which contains selected readings, questions for reflection and meditation is given to each student. The spiritual guide helps the students to draw out their spiritual and religious experiences in light of John of the Cross’s own experience of darkness and guidance of souls.
The students do their own reflection and private journaling as a way to help them enter into dialogue with God and John of the Cross. This method presents a way to clarify their spiritual journey, helps them consider making a decision about their attitude toward religion, spirituality and prayer and see if John’s spirituality of the dark night has an impact in their prayer and
spiritual life.
The students complete two surveys to check their understanding of religion, spirituality
and prayer before and after implementation of the project. They complete an evaluation of the
content of the sessions and a final evaluation of the impact of St. John of the Cross’s teachings in their life. The purpose of the final evaluation is to check if there is any level of appropriation of
John of the Cross’s ascetical practices for purgation of the senses. It also attempts to see if the students feel any connection with the mystical language of John and would recommend him as a spiritual guide to spiritual seekers.
The exposure of John of the Cross’s spirituality of the dark night over a period of six
weeks was very fruitful. It helped students: 1) identify areas where they need to grow in detachment; 2) foster an awareness of the need for more time to pray in solitude; and 3) reaffirm
in some of them a sense of spiritual quest in communion with the Church. On the other hand, the
greatest challenges students faced in this project included: 1) difficulty understanding and
processing the mystical language of The Dark Night; and 2) doing the spiritual exercises found in
the spiritual guide since it required moments of silence. In general students see the spirituality of
the dark night as an interesting spiritual perspective. It would be worth implementing this type of
project with older young adults and for a longer period of time or emphasizing more John’s love
for God and the salvation of souls than just his ascetical vigor.
Signature Page
This treatise by Juan Rendon-Reyes fulfills the treatise requirement for the doctoral degree in
Ministry approved by Raymond Studzinski, PhD, as Director, and by Susan Timoney, STD, as
Reader.
______
Name, degree of Director, Director
______
Name, degree of Reader, Reader
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Dedication
First of all, this work is dedicated to my wife Anna and our five children: Sophia, Antonio,
Victoria, Marianna and John Paul. I am thankful to Anna for her loving patience for the past six years; without her loving support I would have never finished my doctoral studies, project and treatise. I also dedicate this work to all those who have supported me along the way, in particular
Bishop Michael F. Olson, STD, Bishop of Fort Worth. I am indebted to him for his full support of my professional formation and development. I also dedicate this work to the members of the
Order of Carmelites Discalced (the friars, the nuns, and the seculars), in particular my community of the Infant Jesus of Prague in Dallas, Texas. This is a small contribution, and the beginning of many, for the propagation of the Teresian-Sanjuanist charism. Last but not least, to the Carmelitas Misioneras de Santa Teresa in Houston, TX. Their faithful witness to the
Teresian spirit was my first introduction to Carmelite spirituality; I am eternally indebted to all of them.
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Table of Contents
Chapter 1: Emerging Adults Who Consider Themselves Spiritual
Seekers and Un-affiliated
Introduction: Identification of Pastoral Ministry Issue ………………………… 1
1. The Spiritual but not Religious (SBNRs)……………………………………. 2
2. The Emerging Adult: Main Characteristics………………………………….. 4
3. Emerging Adults: Souls in Transition……………………………………….. 5
A Pastoral Response: Spiritual Formation of Emerging Adults……………….. 9
1. The Christian Spiritual Tradition and the New Age………………………… 9
2. Methodology of the Project: Spiritual Un-Veiling and Discernment………… 10
3. The Format and Setting of the Project……………………………………….. 11
4. Evaluation of the Project and Contribution to Pastoral Ministry……………... 12
5. John of the Cross and Spiritual Formation………………………………….. 13
6. The Challenge: John of the Cross’ Mystical Language for Emerging Adults…. 14
7. Conclusion: The Purpose of the Project…………………………………….. 16
Chapter 2: Key Historical Factors for the Emergence of the Spiritual
Seekers in American Culture
1. Unchurched Spirituality in America …………………………………………… 18
2. The Romantic Movement of the 1960s………………………………………… 20
3. Longings of the Spiritual Seekers: From Dwelling to Seeking………………… 22
4. Spiritual Marketplace: A Generation of Seekers………………………………. 26
5. Conclusion……………………………………………………………………… 28
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Chapter 3: Biblical and Theological Foundations of the Spirituality of the
Dark Night
Background to John of the Cross……………………………………………….. 29
1. Historical Context of John of the Cross……………………………………… 29
2. John of the Cross: A Man of God……………………………………………. 31
Introduction to Commentary of The Dark Night……………………………….. 33
1. Structure……………………………………………………………………… 33
2. Personal Experience and Purification………………………………………… 33
3. Contemplation………………………………………………………………… 35
4. The Nature of the Dark Night………………………………………………… 36
5. The Dark Night: Journey of the Christian Disciple…………………………… 37
Overview of Book One (The Night of Senses) of The Dark Night……………... 39
1. Phases and Modes of the Dark Night…………………………………………… 39
2. Introduction to Book One…………………………………………………….. 40
3. The Imperfection of Pride and Spiritual Avarice…………………………….. 41
4. The Imperfection of Spiritual Lust…………………………………………… 42
5. Spiritual Anger……………………………………………………………….. 43
6. Spiritual Gluttony……………………………………………………………. 43
7. Envy and Spiritual Sloth……………………………………………………... 44
8. Entering the Dark Night of the Senses………………………………………. 44
9. The Conduct Required of Souls in this Dark Night…………………………. 45
10. The Benefits of the Night of the Senses (First Night)……………………… 48
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Chapter 4: Project Design and Implementation
1. The Implementation of the Project…………………………………………… 51
2. The Design of the Spiritual Formation Project………………………………. 52
3. The Sessions………………………………………………………………….. 53
4. Methodology: Spiritual Accompaniment and Discernment…………………. 56
5. Mystagogy and Spiritual Accompaniment………………………………….. 56
6. The Way of Discernment…………………………………………………… 63
Chapter 5: Project Evaluation
Results of the Project: Final Evaluation on Impact of John of the Cross……… 67
1. Part I of Final Evaluation……………………………………………………. 68
2. Part II of Final Evaluation…………………………………………………… 69
Tracking of Spiritual Journey of Participants: General Findings……………… 71
1. Belief in God, Spirituality and Religion…………………………………….. 71
2. On the Institutional Church…………………………………………………. 75
3. On Prayer……………………………………………………………………. 77
4. On Spiritual Freedom……………………………………………………….. 78
Tracking the Spiritual Journey of Participants: Individual Journeys………….. 81
Chapter 6: General Conclusions
1. Reflection on the Implementation of Project: Goals and Expected Outcomes… 100
2. Implications for Pastoral Ministry……………………………………………… 104
3. Further Areas of Research on this Topic……………………………………….. 106
List of Appendices………………………………………………………………… 108
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Appendix 1: Terminology (Glossary)…………………………………………….. 109
Appendix 2: Demographics Survey……………………………………………… 114
Appendix 3: Pre-Project/Post-Project Survey…………………………………… 116
Appendix 4: Evaluation of Sessions…………………………………………….. 120
Appendix 5: Final Evaluation…………………………………………………… 121
Appendix 6: Exit Survey………………………………………………………… 123
Appendix 7: Spiritual Guide for Participants……………………………………. 124
Appendix 8: Part III of Final Evaluation: Open-Ended Questions……………… 142
Appendix 9: Exit Evaluation Survey……………………………………………. 144
Appendix 10: Power Point Presentations Outlines……………………………….. 145
Appendix 11: Consent Form…………………………………………………….. 155
Bibliography……………………………………………………………………… 156
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List of Abbreviations
(Ascent) The Ascent of Mount Carmel
(DN) The Dark Night
(LF) The Living Flame of Love
(Cant) The Spiritual Canticle
(Sayings) The Sayings of Light and Love
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Acknowledgments
I would like to express my gratitude to Southern Methodist University (SMU) Catholic Campus
Ministry. I am indebted to Fr. Arthur Unachukwu for his permission to implement this project with SMU students in the 2017 spring semester. I am grateful for the following people who helped me get students to participate in the project: Madelin West (FOCUS Coordinator),
Deacon Jake Schroepfer, and Cody Barras (Campus Minister).
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CHAPTER 1
EMERGING ADULTS WHO CONSIDER THEMSELVES SPIRITUAL SEEKERS AND
UN-AFFILIATED
INTRODUCTION: IDENTIFICATION OF PASTORAL MINISTRY ISSUE
An increasing number of baptized emerging adults consider themselves spiritual but not
religious (spiritual seekers) and religiously un-affiliated.1 In 2003 the Pontifical Council for
Culture, aware of the reality of the human spiritual quest, in particular the New Age Movement,
published “Jesus Christ the Bearer of the Water of Life: A Christian Reflection on the New
Age.” The council stated that “helping people in their spiritual search by offering proven
techniques and experiences of real prayer could open a dialogue with them which would reveal
the riches of Christian tradition” (Section 6.2).
According to Robert C. Fuller the spirituals “reject traditional organized religion as the
sole means of furthering their spiritual growth and many of them perceive church leaders as
more concerned with building an organization than promoting spirituality.”2 For the spiritual but
not religious, also known as “spiritual seekers,” genuine spirituality has to do with “personal
efforts to achieve greater harmony with the sacred.”3
1 According to the Pew Research Polling “Nones on the Rise” (October, 2012) about a third of adults under 30 are religiously unaffiliated. The report affirms that among the youngest Millenials (18-22 years old) fully one third are religiously unaffiliated. See detailed report: http://www.pewforum.org/2012/10/09/nones-on-the-rise/ (accessed on June 6, 2014). Also, the research report “Secular Students Today” (October, 2013) published by The American Religion Identification Surveys (ARIS) reports that 32 percent of the four-year college and university students interviewed consider themselves Spiritual whereas 32 percent said Religious and 28 percent Secular. However, there were more Nones (33 percent) than Secular (28 percent) among the students. Furthermore, the Nones split 70 percent Secular to 30 percent Spiritual. 70 percent of the Secular worldview was composed of Nones and 32 percent of the Spirituals were Nones. See: http://www.secularhumanism.org/index.php/articles/5283 (accessed on June 6, 2014). The latest finding shows that in 2014 the percentage of unaffiliated younger millennials increased to 36 percent. For more information see http://www.pewforum.org/2015/05/12/americas-changing- religious-landscape/ (accessed August 4, 2017) 2 Robert Fuller, Spiritual but not Religious: Understanding Unchurched America (New York: Oxford University Press, 2001), 6. 3 Ibid., 4.
1
2
Robert Wuthnow affirms that “a spirituality of seeking…results in a transient spiritual
existence characterized more often by dabbling than depth.”4 Furthermore, Christian Smith, in
his sociological study Souls in Transition, reports that 15 percent of emerging adults (18-23
years old) would consider themselves spiritual but not religious and that a large segment feels
alienated from religious faith and organized religion.5
The Spiritual but not Religious (SBNRs)
Robert C. Fuller affirms that a large number of Americans identify themselves as spiritual
but not religious even though the words spiritual and religious are synonyms.6 He states that the
words spiritual and religious were used interchangeably before the twentieth century. Gradually
the word spiritual came to be associated with the realm of private thought and experience and the
word religious with membership in a religious institution.7 Those who see themselves as spiritual
but not religious reject traditional organized religion as the sole means of furthering their
spiritual growth.8 The spiritual but not religious disconnects any relationship between
community worship and prayer and the individual’s quest for transcendence. Fuller argues that
this attitude has been caused in part by negative experiences with churches or church leaders.
Many spiritual seekers (synonym for spiritual but not religious) perceive church leaders
as more concerned with building an organization and not with promoting spiritual formation.9 As
a result they have embraced an individual spirituality where they can pick and choose what they
4 Robert Wuthnow, After Heaven: Spirituality in America Since the 1950s (Berkeley: University of California Press, 1998), 168. 5 Christian Smith, Souls in Transition: The Religious and Spiritual Lives of Emerging Adults (New York: Oxford University Press, 2009), 295. Also, see Drew Christensen, “Engaging the Spirituals: The Secular Challenge to the New Evangelization,” America: March 26, 2012, 18. 6 Fuller, 5. Fuller affirms that both terms connote belief in a Higher Power of some kind. In this work Fuller provides a synthesis of the history of unchurched America, form the colonial period to our present day. Also see Reid B. Locklin who argues that “not only should the terms ‘spiritual’ and ‘religious’ not weight against each other, but indeed it should be unthinkable to claim one without also claiming the other.” See Reid B. Locklin, Spiritual but not Religious? An Oar Stroke Closer to the Farther Shore (Collegeville: Liturgical Press, 2005), 4. 7 Fuller, 5. 8 Ibid., 6. 9 Ibid., 6. 3 like. They see spirituality as a journey where they grow and develop as a person; it is a journey where they pick and choose what satisfies their spiritual thirst. Some of the characteristics of the spiritual seekers include: having a college education (most of them), liberal or progressive political views, parents who attended church less frequently, and having weak social relationships. These seekers usually belong to a white-collar profession and are more independent.10
For Robert Wuthnow the issue of spiritual but not religious young adults is a curious and troubling perception because throughout American history spirituality and religion have been thought of as the same thing.11 This issue should concern religious leaders because it will affect support for the church and proper leadership. Wuthnow affirms that the phrase “spiritual but not religious” goes beyond eclectic spiritual shopping; it is an explicit rejection of organized religion by the same people who are still interested in spirituality. He states that this group is called free riders by some church leaders since they want the benefits of believing in God but are not willing to invest their energies in religious organization.12 Through his research, Wuthnow provides some of the forces in our culture that encourage young adults to think that it is possible to be spiritual but not religious: personal interpretation of the Bible, individual freedom, pluralistic society, competition among church doctrines and emphasis on individual authority. Personal experience is more helpful to understand God than church doctrine.13 Choice (cafeteria mindset) is so much part of our American culture that for many young adults it is common to make decisions without the guidance of church leaders. Lack of trust among this particular group is
10 Locklin, 7. For Locklin a spiritual seeker is simply who we are; all of us come to our lives with questions, confusions, hurts, hopes and our own disgust born of desire. See page 35 of the text for more information. 11 Robert Wuthnow, After the Baby Boomers: How Twenty – and Thirty – Somethings are Shaping the Future of American Religion (Princeton: Princeton University Press, 2007), 131. 12 Wuthnow, 132. 13 Ibid., 132-133. 4 major obstacle in attempting to bridge the gap between a harmonious understanding of the spiritual (internal) and religious life (external signs).
The Emerging Adult: Main Characteristics
Jeffrey Jensen Arnett proposed the theory of emerging adulthood as a framework for recognizing that the transition to adulthood was now long enough that it constituted both a transition but also a separate period of life’s course.14 He proposed five phases that make emerging adulthood distinct: the age of identity, explorations, the age of instability, the self- focused age, the age of feeling in-between, and the age of possibilities. This is the least structured period of life. The term “emerging adulthood” reflects the sense among many people in the late teens and early 20s worldwide that they are no longer adolescent but only partly adult; they are emerging into full adulthood but are not there yet.15
According to Arnett emerging adulthood is distinguished by relative independence from social roles and from normative expectations. Since emerging adults are no longer children nor adolescents and not having any life enduring commitment, they often explore a variety of possible life directions in love, work, and worldviews.16 This is a period of life when the scope of independent exploration of life’s possibilities is greater for many young people than it will be at any other period of the life course. However, Arnett points out, this is also a period of life that is culturally constructed and it is neither universal nor immutable.17 An aspect of emerging adulthood that I would like to further present is Arnett’s exposition of worldviews.
Arnett takes William Perry’s research to state that worldviews are often a central part of cognitive development during the period of emerging adulthood. Emerging adults often will
14 Jeffrey Jensen Arnett, “Emerging Adulthood: What Is It and What Is It Good For,” Society of Research in Child Development, 2007: 69. 15 Arnett, “Emerging Adulthood: What Is It and What Is It Good For,” 70. 16 Jeffrey Jensen Arnett, “Emerging Adulthood,” American Psychologist, May 2000: 469. 17 Arnett, “Emerging Adulthood,” 470. 5 enter college with a worldview (baggage) that they have learned in their environments over the course of childhood and adolescence. Life in college, education and exposure to a larger world, will expose them to different environments and will often find themselves questioning their previous worldviews.18 Over the course of their college years they will consider a variety of possible worldviews so that by the end of their college studies they will be committed to some worldviews different than the ones they brought in. They will often have a mindset of openness to further modifications in life. Arnett affirms “most of the research on changes in worldviews during emerging adulthood has involved college students and graduate students, and there is evidence that higher education promotes explorations and reconsiderations of worldviews.”19
According to research, emerging adults’ religious beliefs “suggest that regardless of education background, they consider it important during emerging adulthood to reexamine the beliefs they have learned in their families and to form a set of beliefs that is the product of their own independent reflections.”20
Emerging Adults: Souls in Transition
Christian Smith, in his work Souls in Transition, argues that it is crucial to understand the religious and spiritual worlds of emerging adults within the broader context of the larger cultural worlds in which they live and that they use to construct their own lives.21 Smith affirms that the most pervasive and consistent theme in the lives of most emerging adults is the frequency and
18 Ibid., 474. 19 Ibid., 474. However, Arnett points out, it is notable that emerging adults who do not attend college are also as likely to indicate that deciding on their own beliefs and values is an essential criterion for attaining adult status. 20 Ibid., 474. Arnett comments that to a large extent emerging adults pursue their identity explorations on their own, without the daily companionship of either their family of origin or their family to be. They spend more of their leisure time alone than any persons except the elderly and spend more of their time in productive activities alone than any other age group under 40. 21 Smith, Souls in Transition, 33. In chapter two Smith provides an overview of the major characteristics, challenges and hopes of emerging adults. 6
variety of major life transitions.22 Furthermore, nearly all emerging adults want to get themselves
to the point where they can stand on their own two feet; this is the central and fundamental
driving force in their lives. They acknowledge that if they do not do things right they will end up
regretting it. They aspire to live self-supporting and comfortable lives.23 The majority of them
can express very well how people are shaped and bound by their personal subjective experiences;
however, most of them have a difficulty grasping the idea of an objective reality. In
philosophical terms, most emerging adults are skeptics and look at reality in terms of their
personal experience and consider a variety of perspectives on it.24
As for the question on religion and faith, Smith argues that important “causal
mechanisms” are a factor linked with the declining religious involvement among emerging
adults.25 Three points worth bringing up are the mindset of differentiation, keeping the options
open that take place during emerging adulthood and honoring diversity. First, for most emerging
adults to attend religious services with their families of origin on a regular basis feels like being
the old dependent child again. Also, many parents tell their children, before they leave home for
college, that the religious beliefs and practices are now their own individual choices and that they
have to own their religion. Here we can see a mindset of differentiation that begins to take place.
22 Ibid., 34. 23 Ibid., 35. Smith states that most emerging adults feel broke, they live paycheck to paycheck. For most of them the long run goal is to enjoy materially comfortable lives; they are very optimistic (p.36). 24 Ibid., 45. Smith affirms emerging adults are soft ontological antirealists and epistemological skeptics. For him most emerging adults are de facto doubtful and are imprisoned in their own subjective selves. They have great difficulty seeing the distinction between objective moral truth and relative human invention. Reality for most of them consists of a multitude of subjective autonomous experiences (p.46). It is the conviction of Christian Smith, with which I agree, that the way emerging adults see themselves has tremendous implications for their faith and the spiritual life. 25 Ibid., 75. Smith presents some of the disruptions, distractions, and acquired mindsets that caused most emerging adults to put aside religious practice. Here religious practice is understood as going to church, a synagogue or a mosque and making a life-time commitment that is usually related, at least in American culture, to marriage and childbearing. 7
What is interesting is that in this process both parents and children are not even noticing the changes that occur.26
Secondly, a basic orientation of emerging adults is to keep options open. They do not want to miss out on any possible opportunity. The consequences for religion are evident with this mindset and at the same time this attitude portrays the real understanding of many Americans about religion. There seems to be a dual understanding of religion; on the one hand it is important to go to church but on the other hand you decide for yourself how important it is.
America’s religions’ principal modes of experience and involvement include “the forms of trust, commitment, investment, discipline, and learning from and worshipping something bigger and authoritative beyond the self.”27 This is in clear contrast with a religious experience that is presented as a journey, a form of renewal, freedom, exploration, surprise and even unpredictability. In a sense, this latter is a more fluid understanding of religious experience. Here we have two characteristics of religion that seem to be put against each other. In my view this perception contributes to the failure of arriving at an integral understanding of the spiritual and religious life. The understanding of personal relationship, a loving encounter with God, seems to be missing.
Finally, honoring diversity is very important for emerging adults. They grew up learning that every person is different, that judging is wrong and that nobody should hurt other people.28
In some ways this understanding has led to a sort of religious relativism or indifferentism.
Whatever anyone wants to believe is fine for most emerging adults; there is no such thing as one religious tradition or worship style. Religious particularity is seen as carrying an implicit claim to be the right way and this consequently is exclusive. Most emerging adults seem to be happy with
26 Ibid., 78. 27 Ibid., 80. 28 Ibid., 80. 8
religion “so long as it is general and accepting of diversity.”29 No religion should have a
monopoly on helping people to be good since all religions teach the same basic morals. It
ultimately depends on the individual to choose one’s religion.30
Christian Smith conducted a survey on the question about emerging adults’
understanding of religious exclusivity, spirituality, and institutions. The results show that fifty
seven percent of emerging adults believe that many religions may be true; nearly thirty percent
believe that one religion is true; and twelve percent believe that there is very little truth in any
religion. Emerging adults in Catholic, mainline Protestant, and nonreligious groups say that
many religions may be true. Do emerging adults consider themselves spiritual but not religious?
According to the survey, only a minority, ranging between eleven to twenty percent across
religious traditions, say that it is “very true” that they are spiritual but not religious. Nonetheless,
there is an increase in the percent saying that they are spiritual but not religious.31
Smith’s conclusion on religious affiliations, practices, beliefs, and experiences is that
“there is a general trend toward considerable disaffiliation from religious traditions and a
significant growth in the proportion of American emerging adults who identify as not
religious.”32 Also, for many emerging adults a religious shift takes place at the end of their
teenage years toward becoming outright nonreligious. Less than ten percent of emerging adults is
attending weekly or more frequently an organized religious group or meeting other than a
worship service. The majority of emerging adults also are still theists; they believe that God
29 Ibid., 81. 30 Ibid., 83. 31 Ibid., 134-136. Among Catholics 11 percent say “it is very true” that they are spiritual but not religious. Also 21 percent say “agree” that for believers to be truly religious and spiritual, they need to be involved in a religious congregation; and 61 percent say “agree” that it is ok to pick and choose religious beliefs without having to accept teachings of faith as a whole. As for the question “Do emerging adults believe about the need to practice only one faith versus the possibility of practicing multiple religions?” Only 41 percent believe people should practice only one faith. Every group reveals a shift away from religious exclusivism toward the acceptability of practicing multiple religions. 32 Ibid., 141. 9 rather than purely natural forces created the world and still identify with a traditional view of
God, Jesus Christ and life after death.33
A PASTORAL RESPONSE: SPIRITUAL FORMATION OF EMERGING ADULTS
The Christian Spiritual Tradition and the New Age
The Pontifical Council for Culture’s document “Jesus Christ the Bearer of the Water of
Life” presents a Christian reflection on the “New Age.” The document states that the New Age can be described as a postmodern phenomenon. The mere existence and even fervor of New Age thinking and practice across the cultural spectrum “bear witness to the unquenchable longing of the human spirit for transcendence and religious meaning, which is not only a contemporary cultural phenomenon, but was evident in the ancient world, both Christian and pagan” (Section
1.3). The movement of the New Age can be seen as a positive challenge.
The document acknowledges that “when the understanding of the content of Christian faith is weak, some mistakenly hold that the Christian religion does not inspire a profound spirituality and so they seek elsewhere” (Section 1.5). When people, including Church members, feel that the Christian religion no longer offers them something they really need they look for alternatives. The search for spiritual nourishment often leads people to the New Age movement.
There is “a genuine yearning for a deeper spirituality, for something which will touch their hearts, and for a way of making sense of a confusing and often alienating world.” (Section 1.5)
The document recommends, which the council calls the simplest, most obvious and urgent and most effective strategy, to “make the most of the riches of the Christian spiritual heritage” (Section 6.2). It even affirms that the “great religious orders have strong traditions of meditation and spirituality, which could be made more available through courses or periods in which their houses might welcome genuine seekers” (Section 6.2). Also, it would be beneficial
33 Ibid., 141. 10
to help genuine spiritual seekers in their spiritual search “by offering proven techniques and
experiences of real prayer.” This could open a dialogue with them “which would reveal the
riches of Christian tradition” (Section 6.2). Even more, and here is where the genius of John of
the Cross has much to contribute, Christian prayer “is not an exercise in self-contemplation,
stillness and self-emptying, but a dialogue of love, one which implies an attitude of conversion, a
flight from self to the You of God” (Section 3.4).
Methodology of the Project: Spiritual Un-Veiling and Discernment
The statistics presented by research centers, the authors’ research cited above, and the
Church’s response to the spiritual quest and thirst of young people have led me to write this
treatise and develop a project of spiritual formation based on John of the Cross’s spirituality of
the dark night for emerging adults of college age. Failure to respond adequately will continue to
increase spiritual longing, religious apathy, an existential crisis of belief and meaning in life, and
an erosion of the understanding of the Christian faith. Spiritual union with God is at the heart of
what it means to be a human person; the human person is restless until the heart rests in
contemplation of the Creator. Many of the young seekers will continue to look at the Church and
Christianity as just one more religion in the global spiritual marketplace.
The basic methodology that guides this project is Kees Waaijman’s mystagogical
methods of spirituality and spiritual discernment as articulated by Elizabeth Liebert. In this
project I present key points of book one (the night of the senses) of The Dark Night and guide the
participants to engage the text through prepared questions for study and reflection. The questions
help the students to draw out their spiritual and religious experiences in light of John’s own
experience of darkness and guidance of souls. Brief time is given in each session for shared
reflections within the large group. Secondly, participants do prayer exercises on their own after 11 each meeting. They read excerpts of The Dark Night and other writings such as The Ascent of
Mount Carmel and The Sayings of Light and Love, and do private journaling to help them enter into dialogue with God and John of the Cross. This approach presents a way to clarify their spiritual journey, help them consider making a decision about their attitude towards religion and the spiritual life, and see if John’s spirituality has an impact in their prayer and spiritual life.
The Format and Setting of the Project
The project includes: four forty-five (45) minute weekly sessions for a period of six weeks. Each participant receives a copy of The Dark Night, a composition book and the spiritual guide (see Appendix 7). The structure of the sessions includes: gathering and fellowship, prayer and sharing, lecture, and group discussion. Each session presents specific themes which include: a) the journey of the spiritual seeker; b) the journey to divine union by growing in virtue; 3) the challenges when ascending to the mount of perfection; and 4) entering into the dark night
(spiritual discernment). The themes will help the participants have a better understanding of the process to grow deeper in their spiritual and prayer life by means of detachment and spiritual discernment. After each session, during the week and at their own pace, the participants do the prayer exercises from the spiritual guide on their own. They reflect and do spiritual journaling; they do not have to share their journaling with the group.
The implementation of the project takes place at Southern Methodist University (SMU)
Catholic Campus Ministry in the spring 2017 semester with the support and sponsorship of the
Campus Chaplain, the coordinator of Fellowship of Catholic University Students (FOCUS) and the campus ministers. Personal invitation is the means to recruit students to participate in the project. The goal is to have between 10-15 students so that conversations and interaction can be more meaningful and productive. The target audience is open but preference is given to those 12
who are not committed and those who are in the process of learning the faith and/or coming back
to the Church. Some student leaders will accompany the participants on this journey.
Evaluation of the Project and Contribution to Pastoral Ministry
There are five instruments of evaluation. The students will fill out a pre-project survey at the first session and a post-project survey (see Appendix 3) after the last session. Both surveys will gather and compare data on the participants’ understanding and knowledge of spirituality, religion, prayer and John of the Cross. Also, in the last session the evaluation of sessions and final evaluation surveys will be given to the students. The students will do the final evaluation and post-project survey in order to get data on their level of appropriation of the project’s goals and determine if any behavioral changes and/or habits formed during the six-week experience of the spirituality of John of the Cross. A written exit survey will be made available for participants who choose not to continue their participation in the project.
The project is a model of spiritual formation for emerging adults in college. It attempts to provide students with a Catholic spirituality that helps them grow in their spiritual and prayer life. It gives them the tools to do spiritual discernment and practices of detachment and growth in virtue so that they enter into the dynamic of meditation and contemplation of God. It unites them to the cross within a community of faith. This is a response to the various spiritualities and/or movements that exist within college campuses and that are spiritually attractive to students. It is a response and an alternative to those who think of themselves only as spiritual but not religious
(spiritual seekers). It hopes to present a spirituality of substance to those who are church affiliated but seem to find only partial answers to their longings.
This model introduces John of the Cross’s treatise of the soul’s journey to God to allow students to discern and distinguish the differences between a generic and a Christo-centric 13
spirituality and make connections between being spiritual and also religious. It fosters a sense of
opening into commitment to an institution like the Church. This is a new evangelization approach for the spiritual formation of emerging adults to assist them on their journey to a mature understanding and encounter with the joy of the Gospel. The spiritual formation model that I present is intended to be a tool for pastoral ministers, in particular chaplains and campus ministers.
In my experience it is during the college years that campus ministers have a unique opportunity to contribute to the spiritual growth and development of young men and women who are in an age of discovery and opportunity. Most of their adult relationships will be formed during the college years as well as their understanding of the Christian faith. It is my hope that this model of spiritual formation will be used (and adapted) to reach to emerging adults who may just need a gentle but firm invitation to explore the richness of the Catholic spiritual tradition.
John of the Cross provides an itinerary that will help them grow in virtue and detachment and understanding of God’s love (faith) and set them on a journey of ascent to reach intimacy with the Blessed Trinity.
John of the Cross and Spiritual Formation
The Dark Night presents deep spiritual and experiential dimensions of theology for
pastoral ministry. John of the Cross does not provide a purely speculative and systematic
approach. He presents a coherent order in his writing which is not impossible to understand or
have a basic idea of his thought process.34 John’s dark night provides the framework for a
substantial analysis of the way in which the soul goes through a purification process to be able to
34 Ronald Rolheiser, The Shattered Lantern (New York: The Crossroads Publishing Company, 2004), 77. Rolheiser says that John’s work is systematic and a reliable synthesis of the mystical tradition. John being both an extraordinary poet, and exceptional synthetic thinker, has in a manner of speaking, been able to give left-brained expression to right-brained experience while still protecting the inchoate, dark, ineffable character of that experience. 14 enter into a deep union (communion) with God. John’s anthropology reflects an acute psychological and metaphysical understanding of trust (faith) in the person. And here is the genius of John’s Dark Night, he presents the longing of the human person through the Scriptures in a mystical way: by way of ascending to the Mount of Perfection (Ascent), to God. Such ascending transforms the human spirit and makes it poor and totally dependent on God’s love.
His own experience of being incarcerated for nine months is reflected in his writing. Likewise, a person may be able to see himself or herself reflected in the person of John. The experience of
John has a universal character.
John’s mystical language of the active and passive night of the senses and spirit provides theological, spiritual and experiential language to guide seekers in the journey of faith. In this journey the person is able to experience intellectual, moral and religious conversion (turning point-metanoia) through the purification of the senses and the spirit. The virtue of faith (trust) is attained during the journey. This virtue of faith, infused by “dark love” or “divine secret wisdom,” creates the conditions for the possibility of having more substantial human relationships. For the spiritual seeker a purgation of the senses and the spirit will lead to a deep questioning about one’s attitude toward organized religion and to confront the understanding of the dichotomy of calling oneself spiritual and not religious.35
The Challenge: John of the Cross’s Mystical Language for Young Adults
Unlike Ronald Rolheiser who expresses that John of the Cross’s writings are not impossible to understand since he presents a coherent order in his writings, Marc Foley states that both the subject matter and style of the writings make his works difficult to understand.
35 The Dark Night II, 24,4: “One cannot reach this union [with God] without remarkable purity, and this purity is unattainable without vigorous mortification and nakedness regarding all creatures…persons who refuse to go out at night in search for the Beloved and to divest and mortify their will, but rather seek the Beloved in their own bed and comfort…will not succeed in finding him.” 15
Even John himself admitted that he could not fully explain the spiritual graces that he had
received.36 I propose the development of an itinerary of John of the Cross’s spirituality of the
dark night for emerging adults in college that will help them to reconsider their spiritual and
religious practices, and help them grow in their spiritual and prayer life. Even though John of the
Cross wrote primarily for Carmelites and some lay people, he has enriched the Christian spiritual
tradition with a spirituality of substance that has universal appeal. It is spirituality that it is for all
those who seek sincerely to be in union with God and is deeply Trinitarian. If indeed, as
Christian Smith and Jeffrey J. Arnett have expressed, emerging adulthood is a period of testing
all possibilities, and if at least 15 percent of emerging adults claim to be spiritual but not
religious, then I think it is worth presenting John’s thinking to this audience. John of the Cross
may well be a spiritual guide, a companion, on the journey of emerging adults.
This project presents a process of appropriation and discernment of the spirituality of the
dark night for emerging adults that may open the conditions for the possibility of a better
understanding of the human person. By fostering the spiritual practice of detachment (self-
denial; emptying oneself; mortification) and the process of discernment with this particular group
I hope they will enter into deep spiritual and religious questioning. Through a series of six short
presentations on key images of the dark night, making the connection with their particular
experiences in the journey, and presenting them with a challenge to grow in a well-tested and
grounded spirituality, I hope they will be able to immerse themselves in the process of initial
purification. Engagement with the text and providing a spiritual guide will facilitate an
interaction with John of the Cross. Ultimately it is my hope that they will grow in the practice of
36 Marc Foley, The Ascent of Mount Carmel: Reflections (Washington: ICS Publications, 2013), 1. John’s abstract language can be frustrating because it lacks clarity and concrete real-life examples and his Scholastic terminology is not something that most people are familiar with. His language is repetitious, stark and even unintelligible. Marc Foley’s The Ascent of Mount Carmel provides an itinerary to understand key concepts of the Ascent to Mount Carmel in an easy to follow language. 16 detachment and foster an attitude of discernment for a life-giving spiritual and prayer life. An attitude of detachment, discipline and discernment will allow emerging adults to experience an intellectual, moral and religious conversion so that in the end they at least have an idea of what they are searching or seeking for.37
Sociological and historical research is the point of departure for the writing of this treatise. In the following chapters I will explore an overview of the emergence of the spiritual seekers (chapter 2) in American culture and history. It will be followed by a presentation of key biblical and theological points of the Dark Night (chapter 3) that give reason and are foundational for the development of this model of spiritual formation. Several references will be made to the Ascent of Mount Carmel since The Dark Night is the companion book of the Ascent, and to the historical context of John of the Cross. Chapter 4 will be devoted to an explanation of the implementation and content of the project. The project is an application of John of the
Cross’s understanding of the spiritual journey that can serve as a guide (framework) for spiritual discernment and formation of emerging adults. Chapter 5 will present the methodology used in the project and its evaluation, and opportunities for further research that this project has produced. In chapter 6 I present my general conclusion and reflection on the project.
Conclusion: The Purpose of the Project
The project will help emerging adults to grow deeper in their understanding, practice and growth of their spiritual and prayer life. It is an opportunity for young adults to reflect and confront personal beliefs about eclectic spiritual movements against a spiritual tradition with substance. It is an opportunity to achieve a deeper intimacy with God through Jesus Christ by
37 DN II, 23,11: “His Majesty dwells substantially in that part of the soul to which neither the angel nor the devil can gain access and thereby see what is happening, the enemy cannot learn of the intimate and secret communications there between the soul and God…They are all substantial touches of divine union between God and the soul. In one of these touches, since this is the highest degree of prayer, the soul receives greater good than in all else.” 17 means of self-denial, mortification and solitude. This spiritual formation that I present will help emerging adults to discern and re-think about their current spiritual practices and ways of prayer.
I want to lead them to a deeper appreciation of their faith and to consider the possibility of being prophetic-contemplative disciples. This project is a contribution to the efforts of the New
Evangelization since it seeks to re-ignite the fire within emerging adults. Because I see it as a
New Evangelization effort, it also attempts to respond to needs of adequate spiritual formation programs to the growing number of emerging adults who see themselves more as spiritual seekers than religious. This model will attempt to help them see that the spiritual and religious life cannot be divided.
Finally, this spiritual formation project is about allowing the individual to explore, to seek and to test the assumed convictions through exposure to John of the Cross’s journey to union with God which encompasses the movement of the Spirit and a loving response to the God who calls us to union with Him. I choose The Dark Night as the paradigm because his treatise is rooted in personal experience and sound biblical and theological foundations. John understands the depths of the heart of the human person (anthropology) and his language (poetic/mystical) and concepts (ineffable), though not always easy to understand, possess universal appeal. The journey of the ascent to the mountain of God (Mount of Perfection) in a dark night is the journey of the human person; it is a journey that both church affiliated and non-affiliated can relate to.
CHAPTER 2
KEY HISTORICAL FACTORS FOR THE EMERGENCE OF THE SPIRITUAL
SEEKERS IN AMERICAN CULTURE
Unchurched Spirituality in America
The contemporary emerging adult population, which is roughly 46 million, reflects the
changes that have been taking place for the past four decades on matters of religion, faith and
spirituality. These emerging adults are the byproduct of two generations, the 1960s and the late
1970s and 1980s.
Robert C. Fuller affirms that unchurched spirituality consists of beliefs and practices that
originate wholly outside our dominant religious institutions, and that it needs to be distinguished
from unofficial beliefs and practices that are associated with the practice of organized religion.
Spirituality has to do with the way people struggle with the issues of how to live their lives and
how they fit into the greater scheme of things. Furthermore, a spiritual practice reveals a personal
desire to establish a deeper relationship with the higher powers of life.1 Such is the new reality
that many church members self-consciously supplement their church’s teaching by purchasing
books, articles or lectures that sometimes are non-theological. What Fuller points out may seem
to reflect that there is a hunger and thirst that even church members are trying to address. It may
seem, according to Fuller, that many church members have a great deal in common with those
who call themselves spiritual but not religious.2
1 Fuller, 8-9. Robert Wuthnow affirms that spirituality consists of “all the beliefs and activities by which individuals attempt to relate their lives to God or to a divine being or some other conception of a transcendent reality.” For more information see Robert Wuthnow, After Heaven: Spirituality in America Since the 1950s (Berkeley: University of California Press, 1998), viii. 2 Fuller, 9.
18
19
Thus the phenomenon of the spirituals but not religious seems to be an issue that extends even to some of those who claim to be members of a church (organized religion). Even though they continue to be members of a biblically based religion, their lives seem to be enriched by unchurched spiritual thought.3
Fuller points out two main differences between the spiritual but not religious and churched people (the affiliated – members). First, spiritual seekers are dissatisfied with institutional religion (the church) before their exposure to unchurched spirituality. Secondly, those who are attracted to unchurched spirituality prefer personal religious experience over communal experience (institutional worship).4 For them personal experience has a mystical dimension and it makes them feel more connected with the sacred.5
In the concluding chapter of his work “Barnes & Noble as Synagogue,” Fuller states that seeker spirituality represents the spiritual style of an explorer or sojourner, not a settler. Seekers forego the security and certainty of habitation spirituality in exchange for more personal freedom. Bookstores, such as Barnes & Noble, have emerged as the most important centers of unchurched spirituality; they function as the virtual synagogues of spiritual instruction.6 The freedom to choose has been one of the hallmarks of American culture. Americans have always felt free to choose whether they wanted to join a church or not (the mindset of being a member).
Many have felt that their spiritual lifestyle is not confined to church membership. America’s unchurched traditions, which have ranged from Transcendentalism to Swedenborgianism and from Theosophy to New Age, have offered the steps one must take to achieve mystical
3 Ibid., 10. 4 Ibid., 10. 5 Ibid., 10. Fuller provides a brief synthesis of the history of unchurched spirituality in America. He claims that those who consider themselves spiritual but not religious are heirs of a historical and philosophical lineage that goes back as far as the colonial era. For more information see Fuller, 10-11. 6 Ibid., 154-155. 20
communion with life-transforming powers.7 This is part of the personal spiritual journey that
gives excitement to many spiritual seekers.
According to Fuller, those attracted to unchurched traditions are not deciding between
traditional biblical or metaphysical approaches to religion. These seekers are debating whether or
not in good personal conscience they can claim to believe in any kind of religion at all.8 For the
most part they are seeking a single event that proves that our world receives some type of influx
from a spiritual reality that goes beyond anything imaginable. An important characteristic of the
seekers is that they have assumed personal responsibility for making their own choices
concerning religious belief.9 Seekers have made a conscious decision to move beyond what is
called conventional faith (attachment to the institution) and have taken responsibility for owning
their faith. However, many of these seekers still remain too uncertain about the value of a
spiritual orientation to life to make a commitment fully to one religious path. Most of them
believe that humans should never expect to arrive at a final destination or to even possess the
absolute truth. Thus their faith is open-ended and perceptions of truth are constantly evolving.10
The Romantic Movement of the 1960s
According to Owen C Thomas the phenomenon of the spiritual but not religious is the
result of the influence of a new Romantic movement that began to emerge in the 1960s.11 This
movement has influenced all aspects of cultural life. Typically Romantic movements tend to
disparage traditional religion (institution) and to affirm unorthodox, exotic, and individualistic
7 Ibid., 156. 8 Ibid., 164. 9 Ibid., 166. 10 Ibid., 169-170. 11 Owen C Thomas, “Spiritual but not Religious: The Influence of the Current Romantic Movement,” (Anglican Theological Review: Summer, 2008, 83), 397-398. He also affirms that since this phenomenon seems to be limited to English and North American cultures, that perhaps another possible explanation of it is linguistic. He refers to the meaning of “spirit” in English as much narrower than its equivalent in the Germanic and Romance languages, in which it refers to all the uniquely human capacities and cultural functions. 21
spiritualities.12 Romanticism is dynamic, disordered, continuous, self-focused, sensitive, and
emotional; it is eager for novelty and adventure; involves the exaltation of intuition, spirit,
sensibility, imagination, faith, the infinite and the wordless. It tends toward the new, towards
individualism, revolt, and fantasy. Furthermore, other characteristics of this movement include
dissatisfaction with the contemporary world, a restless anxiety in life, and a leaning toward
mysticism.13
Thomas affirms that the main evidence of the current Romantic Movement is found in the
current spirituality movement which emerged in the 1970s and that has become a multimillion
dollar industry. Spirituality has become a great business. However, he acknowledges that there is
an overlap between the spirituality movement and the continuing tradition of the Church’s
teaching about and formation in the Christian life.14 The spirituality movement focuses
excessively on the interior life as distinct from the exterior life of the body and it excludes
community and history. It emphasizes the individual and private life rather than public life.
Religion tends to be disparaged and spirituality honored. It fosters a fascination with the
primitive, the exotic, the esoteric, the mystical, and the mysterious.15 All of these elements
contribute to a deeper interest on the personal spiritual path while at the same time neglecting the
institution.
Thomas states that the current Romantic Movement, and to some extent the spirituality
movement, portray traditional Christianity as “a grand conspiracy against anything new,
fascinating, and heterodox.”16 These movements are not limited to the “counter-culture”
12 Thomas, 398. 13 Ibid., 399. For more information on how the Romantic Movement developed and its consequences in our contemporary culture see pp. 400-406. 14 Ibid., 408. 15 Ibid., 407. 16 Ibid., 411. Thomas provides a list of contemporary literature that questions the validity of Christianity. 22
movement of the 1970s but they continue into our present time. Generation Xers frequently
equate religion with hypocrisy and tend to prefer to speak of spirituality rather than religion.17
Thomas proposes an assessment of the spirituality movement; he affirms what is valid in it and
corrects what needs to be corrected. For him this is the way in which we can begin to address the
phenomenon of the spiritual but not religious of our time. He agrees that Romantic movements
are usually correct in their criticisms of the cultural situations but often times reach extremes in
their assumptions.18 The grounding philosophy of this movement has the tendency to view the
person as ambiguous, unreal and at times evil. Human fulfillment is only found in escape from
the body and the world so that it can be reunited with the human spirit, the divine itself.19
Thomas’ approach is for a call to harmonization (balance) between the inner and the
exterior life, the private and the public, feeling and reason. This seems to be an approach to stop
the compartmentalization of religion, a way to stop the spiritual schizophrenia that is becoming
prevalent in society. He advocates for a commitment to spirituality that includes both religion
and tradition and communal and private life. Both religion and spirituality are partners in the
search for God; religion is the ultimate context for spirituality.20
Longings of the Spiritual Seekers: From Dwelling to Seeking
Robert Wuthnow presents a fine analysis of the direction that the spiritual quest is
moving. He argues that a deeper meaning of spirituality seems to be heading in a new direction
in response to all the changes taking place in U.S. culture. Americans’ beliefs are becoming more
17 Ibid., 413. 18 Ibid., 413. He agrees with the current Romantic Movement in its critique of the dominance of scientism, technology, industrialization, consumerism, deification of reason, extreme bureaucracy and the lack of respect for the human person and society. None the less, he argues that the grounding philosophy (the religio-philosophical world view exemplified by later Neoplatonism and Vedanta, Gnosticism, theosophy, and similar movements) is the most significant problem.” (414) 19 Ibid., 414. 20 Ibid., 415. 23 eclectic and their commitments seem to be more private (privatization of religion).21 Many claim to be spiritual but not religious and prefer spirituality over religion. Wuthnow points out that spirituality has become a vast complex quest in which each person seeks in his or her own way.22
As a result of this quest many spiritual seekers shop for spirituality at bookstores, movies; and even those who attend institutionalized religion (churches or synagogues) have a difficult time deciding which congregation to join and how long they will continue attending the services.23 He points out that at one time people would identify their faith by church membership, however, now they search for connections through various groups and disciplines and still feel marginal to any particular group or place.24
Wuthnow affirms that the shift from dwelling to seeking spirituality has influenced our images of what it means to be spiritual. At one point in American history spirituality provided people with a sacred home, however, now the quest is to re-think what a home may mean since many are now spiritually homeless.25 A changing understanding of institutions is also part of the shift from dwelling to seeking. Previously institutions were the building blocks of society. They provided the fortress which people needed in order to have stability; it was truly a spiritual home. A spirituality of seeking is closely connected to the fact that people increasingly create a sense of personal identity through an active sequence of searching and selecting.26 In previous generations one’s personal identity was connected with the institution.
21 Wuthnow, After Heaven, 1. Wuthnow provides a superb historical analysis of the shift from a spirituality of dwelling to a spirituality of seeking that started in the 1960s and how that generation greatly influenced the way we look at spirituality and religion. 22 Wuthnow, 2. 23 Ibid., 2. The thesis of Wuthnow’s work is to present how a traditional spirituality of inhabiting sacred places has given way to a new spirituality of seeking. See page 12 for more information. 24 Ibid., 7. 25 Ibid., 8. A spirituality of dwelling (inhabiting) emphasizes an orderly, systematic understanding of life. 26 Ibid., 10. 24
Wuthnow points out that even if understandings of the sacred have changed in American society, Americans have not lost interest in spirituality. Interest in spirituality has increased due to the increasingly complex social and cultural environment in which they live. One of the unique American characteristics is that they are interested in spirituality but are unable to let organized religion solve all their problems and therefore have to work hard to figure out their own lives.27
Wuthnow states that spirituality was deeply influenced by some profound ideological developments in the 1960s: an increasingly eclectic spirituality, the deep questioning of the institution, and the civil rights movement. Questioning who God was and where God could be found made it more difficult to be in touch with the sacred.28 The religious quest of the 1960s was rooted in the long standing tradition of religious freedom in America. Individuals have the right to choose their own religion; it is part of the human spirit to think and act freely.29 None the less, there was a strong spiritual search for spiritual homes in this decade. Wuthnow points out that not only freedom was at the heart of the spiritual quest of many Americans in the 1960s but also that the meaning of freedom was changing.
Wuthnow’s perspective is that “the key to understanding how the 1960s reshaped ideas of spiritual freedoms lies in the difference between freedom of conscience and freedom of choice.”30 Furthermore, one of the consequences of the civil rights movement was the promotion of a mood for openness “that encouraged people to respect diversity and thus to move freely
27 Ibid., 11. 28 Ibid., 57. 29 Ibid., 58. Wuthnow cites Thomas Jefferson’s conviction that people need to be free of religious influences that might encourage them to pay homage to one church or pastor rather than seeking their own deepest moral convictions. 30 Ibid., 59. Freedom of conscience implies an absence of external intrusion; the inner voice is binding and affirms the person’s freedom and right to obey or disobey. One’s sacred space is morally inviolable. Freedom of choice requires the individual must make a decision among multiple options. 25 among different life-styles and world views.”31 For Wuthnow the most significant impact of the
1960s for many people’s understanding of spirituality was a “growing awareness that spirituality and organized religion are different.”32 The freedom of choice gained during these years gave spiritual seekers the opportunity to make up their own minds in matters of the heart. The influence of other religious movements and critics of organized religion “were not attempting to debunk Christianity or Judaism but to show that a spirituality of dwelling was too narrow.”33
Gradually spirituality becomes a broader term that signals the value of drawing insights or perspectives from many sources; spirituality is fluid and eclectic. Religion is seen as the manifestation of particular traditions. Thus religion means denominationalism or the like and spirituality the core of different religions, something closer to nature itself, even a union with earth.34
Why did things get out of control in the 1960s and 1970s? Wuthnow points out that churches and synagogues did not explicitly oppose this phenomenon; they even participated in the redefinition of spirituality. He affirms that they had a deep desire to promote “intense spiritual conviction” in the face of a rising tide of the ideology of secularism.35 Churches and synagogues believed that the faithful could only get knowledge by being exposed to different spiritualities and that faith was a matter of inner conviction. Organized religion was no longer able to prevent the faithful from searching for a spiritual life different from the one being offered by their own churches. People used their freedom to explore ways to respond to their own questions of meaning. Freedom was understood in a purely subjective way. Eventually freedom
31 Ibid., 64. 32 Ibid., 72. Younger people increasingly searched for spiritual nourishment in venues other than church. Even those attending church on a regular basis looked for ways to supplement their spiritual life. 33 Ibid., 73. 34 Ibid., 74. Many churches responded to this new mindset by reaffirming their identity as spiritual homes and by encouraging church members to return home, to come home, from their wanderings. (p. 77) 35 Ibid., 80. 26 was shaped by social forces during the 1960s and it largely became a matter of “life-style, subjective opinion, and choice. The grand narrative of religious and philosophical tradition was replaced by personalized narratives of exploration and expression.”36
Spiritual Marketplace: A Generation of Seekers
Americans after the 1960s struggled to think what it meant to be spiritual. Wade Clark
Roof comments that Americans are asking questions such as “Does religion relate to my life?”
“How can I find spiritual meaning and depth?” “What might faith mean to me?”37 A tangible evidence of this reality, affirms Roof, can be found in the large chain bookstore. The religion section is gone and instead we have spiritualism sections; words like soul, sacred, and spiritual seem to resonate more among the public than the word religion. He argues that Americans, who are always venturing on new spiritual quests, are in a distinctive spiritual mood today. For him there are three aspects of the situation today: first, the number of people involved (large sectors of the American population); secondly, there is an emphasis on self-understanding and self- reflexivity; and thirdly, the spiritual yearnings are leading Americans beyond the self-centered and therapeutic culture of the 1960s and 1970s. Today’s spiritual quest, seeking and searching reflects a deeper hunger for self-transformation that is genuine and personally satisfying.38 Thus, the situation is not a loss of faith but a situation of openness and questioning, a reflection of a quest culture that searches for certainty.
Roof’s conclusion after analyzing five subcultures (dogmatists, Born-again believers, mainstream believers, metaphysical believers and seekers, and secularists) in his work Spiritual
36 Ibid., 83. 37 Wade Clark Roof, Spiritual Marketplace: Baby Boomers and the Remaking of American Religion (Princeton: Princeton University Press, 1999), 7. He cites a 1994 poll which reported that 65 percent of Americans believed that religion was losing its influence in public life, yet almost equal numbers, 62 percent, claimed that the influence of religion was increasing in their personal lives. Robert Wuthnow calls this quest spiritual tinkering, which is a reflection of the pluralistic religious society in which we live, the freedom we have to make our own faith choices; see After the Baby Boomers, 135). 38 Roof, 9. 27
Marketplace is that there seems to be a very exclusive focus on religion as institution.39 Religion is also a process, it is a movement and it creates aspirations, it is a quest. He states that “to overlook religion’s transforming force…is to lose sight of a fundamental feature of human quest, the hope that lies in an indeterminate and unrealized future.”40 And this is transforming parts of what the great religious traditions call virtues that sustain life. Actions such as waiting, praying, expecting, dreaming, seeking and searching are all part of the dynamic force of religion. Religion in its most basic sense is a human story that involves symbol, metaphor, and language. All these elements have the power to influence a person’s imagination.41 Thus, religion is not static nor purely connected with an institution since the religious act flows out of the person’s innate need to communicate with and be part of the divine. Religion unites the individual with a community; it is not simply personal. The spiritual life is maintained and sustained within a community on the same journey-quest.
In assessing the spiritual capital of America, Roof states “because much of popular spirituality is highly personalized and largely dependent on the individual’s own private or small-group practice, it has the advantage of being highly adaptable in a mobile world.” Yet such approach suffers from a lack of long-term, shared face-to-face dynamic interaction among its followers. This is an essential element of growth in the spiritual life. When this is not found in the spiritual quest, Roof affirms that spiritual seeking can be self-defeating. There needs to be some level of commitment. Spiritual seekers, if they are not integrated to form or become part of a community, run the risk of remaining tourists (never satisfied) and never pilgrims (knowing their final destiny).42
39 Ibid., 296. 40 Ibid., 296. 41 Ibid., 297. 42 Ibid., 307. 28
Conclusion
In conclusion, what we can deduce from the presentation of the characteristics of the
spiritual but not religious, the characteristics of the emerging adults and the brief synthesis of key
historical factors for the emergence of the spiritual seekers is that there seems to be, as has
always existed, a restlessness in the human heart. The phenomenon of spiritual seekers is an
indication of the need for a systematic and holistic spiritual formation. The fact that thirty-two
percent of adults (18-29 years old) and twenty percent of all adults43 claim no religious
affiliation is a call for evangelizing this particular audience. If fifteen percent of emerging adults,
according to Christian Smith, consider themselves spiritual but not religious is true and many
show some indifference to religion since the main preoccupation is to be able to stand on one’s
own two feet, then it is crucial that necessary pastoral initiatives be adopted for the
evangelization of emerging adults.
In the next chapter I provide a brief presentation and analysis of John of the Cross’s
treatise The Dark Night. I will focus on book one (the night of senses). The central tenet in
John’s treatise is the image of the night as a paradigm to describe our journey to union with God.
Young adults need to be firmly grounded on a spirituality that leads them closer to divine
intimacy with God, a spirituality that can lead them to dwell in the bosom of God the Father.
Only then, can they be able to test the differences between what is eternal, noble, beautiful and
true and what is simply temporary and incomplete. For those who see themselves as spiritual
seekers the paradigm (program) proposed may assist them in their period of discovery, journey
and uncertainty. The image of the dark night might be a point of departure in addressing their
spiritual formation.
43 The Pew Forum on Religion and Public Life, “Nones on the Rise,” 9-10. Robert Wuthnow affirms that a significant minority of young adults fit in this category; see After the Baby Boomers, 134. CHAPTER 3
BIBLICAL AND THEOLOGICAL FOUNDATIONS OF THE SPIRITUALITY OF THE
DARK NIGHT
BACKGROUND TO JOHN OF THE CROSS
Historical Context of John of the Cross
John of the Cross is a giant of the Christian spiritual tradition. He was persecuted during
his own time, very much ignored after his death and misunderstood or misrepresented.1 He lived
from 1542 to 1591 and is known principally for his work of the reform (under the direction of
Teresa of Avila) of Carmelite friars in Spain. He was considered a disciple of Thomas Aquinas
and Pseudo-Dyonisius, the Areopagite. Pope Pius XI declared him Doctor of the Universal
Church in 1926 and many consider him the mystical doctor. He is a poet, theologian, philosopher
and literary genius. John’s life is witness to active contemplation: a mystic who lived in deep
union with God and became a great and practical reformer, builder, leader, director and writer.
His mystical life was not achieved by withdrawing from the world but while engaging in real life
and struggles with unjust ecclesiastical pressures and persecutions.2
John was born in Fontiveros, Spain in 1542 and died at Ubeda in 1591. John’s father was
Gonzalo de Yepes, he was from a family of silk merchants from Toledo; they were probably
“conversos” (Jewish converts) to Christianity. His mother was Catalina Alvarez, who came from
a poor family, originally from Toledo, who supported themselves by weaving. Both parents met
and married in Fontiveros. John was the youngest of three children; his father died when he was
3 years old. Gonzalo’s relatives were not able to help Catalina and she tried earning a living as a
weaver.
1 Leonard Doohan, The Contemporary Challenge of John of the Cross: An Introduction to His Life and Teaching (Washington: ICS Publications, 1995), 5. 2 Ibid., 7-8.
29
30
The family moved to Medina del Campo where John learned to read and write in a school
for orphans and the poor. Later on he worked at a hospital (as a nurse – bathing and changing
bandages) where he served the poor who had ulcers and contagious diseases. While working at
the hospital he attended a Jesuit school; for four years he studied metaphysics, Latin, and
Spanish classics.
He entered the Carmelite order at age 21 and studied, at the novitiate, The Book of the
First Monks to get a good foundation of Carmelite spirituality.3 Central to the account of this
book is the instruction given to Elijah in 1 Kings 17:3-4: “Depart from hence, go eastward, and
hide in the brook Carith, which is over against the Jordan. There you shall drink of the torrent,
and I have commanded the ravens to feed you there.” This is essential in the understanding of
John’s early formation. In commenting on this text the author shows that Carmelite life requires
a detachment which is a freedom of heart (“depart from hence”), a renunciation of sin and self-
will (“go eastward), a life of love of God and neighbor (“hide in the brook Carith”). It is in this
place that the Carmelite will experience God (“drink of the torrent and being fed by ravens”).4
John’s love for deep silence and solitude was thought to be too devout and severe for
members of his Carmelite community. He took vows in 1564 and was ordained in 1567 at age
twenty-five. However, his sense of distance from other community members and his deep
contemplative nature led him to consider joining the Carthusian order. He was persuaded by Fray
Pedro de Orozco and Teresa of Avila to stay in the order; Teresa encouraged him to assist her in
the reform of the friars. The main purpose of the reform was to return to the original conditions
existing on Mount Carmel when the Carmelites were founded. The ideal was to recover the spirit
3 John Welch, When Gods Die: An Introduction to John of the Cross (New York: Paulist Press, 1990), 4. This book tells the spirit and history of Carmel and roots the foundational charism of Carmel firmly in the prophet Elijah and the Blessed Virgin Mary. 4 Ibid., 4-5. 31
of the original Carmelites who went into a deserted place to be alone with God. These men were
followers of Jesus Christ in an obedient journey to the cross.
John’s active work in the reform resulted in an imprisonment. Disagreements aroused
regarding the extent of the contemplative life-style they were attempting to establish. John
wanted a more contemplative life-style but instead many wanted a more apostolic life-style. John
was arrested for a second time on December 2, 1577 and imprisoned in the Carmelite monastery
in Toledo. He was able to escape late in the summer of 1578 and was able to find the Discalced
sisters in Toledo. They located him safely in a hospital.
The final years of John were dedicated to various administrative posts and counseling.
Fray Diego Evangelista attempted to discredit John and falsified nuns’ testimony. However,
before matters got worst John became seriously ill and was transferred to the monastery at
Ubeda. There he was humiliated by a friar who resented how John had corrected him years
before. He died at midnight on Saturday, December 14, 1591.
John of the Cross: A Man of God5
God is the source of John’s joy; God grants “sublime and strange gifts to souls he decides
to favor. He is God and he bestows them as God, always with infinite love and goodness.”6
According to Maximiliano Herráiz God became John’s sole and unique goal and purpose in this
life. He understood his final vocation to be in union with God and his ministry to lead souls to
God. He is a contemplative man; he assisted in the reform inside the Carmelite family.7 He was a
man with a strong desire for solitude; he would affirm to be in total joy during his moments of
5 I am indebted to Maximiliano Herráiz work A zaga de tu huella: Escritos teresiano-sanjuanistas y de espiritualidad (Burgos: Editorial Monte Carmelo, 2000). He provides a fine selection of essays on John of the Cross’s contribution to an understanding of God’s providence, mysticism, personal freedom and the mystery of the Incarnation. 6 Herráiz, 365; Living Flame of Love, Prologue, 2. 7 Herráiz, 375. 32
holy solitude. It is here, in the state of solitude, that a dialogue between the human person and
God takes place. John address all who desire and thirst for God in Living Flame of Love and
Spiritual Canticle. John affirms the eternal truth of God’s love that opens up for the human
person to receive.8
True lovers are only content when they employ all they are in themselves, all they are worth, have, and receive, in the beloved; and the greater all this is, the more satisfaction they receive in giving it. The soul rejoices on this account because, from the splendors and love it receives, it can shine brightly in the presence of its Bridegroom and give him love.9
The soul’s aim is a love equal to God’s. She always desired this equality, naturally and supernaturally, for lovers cannot be satisfied without feeling that they love as much as they are loved.10
It is in Christ in whom and through whom the Father has bestowed his love for us. We enjoy the
same gifts that the Father bestowed on Christ by participation. Christ shows us the way to the
Father; it is God’s will not our will. The way to the Father is through evangelical perfection,
perfectly lived by Christ. Christ is the way, the truth and the life and it is only through the
Paschal Mystery of Jesus Christ that we have access to the essence of love, God.
8 Herráiz, 376-379. God is the key to understand John’s life and teaching. If the soul seeks the Living God, it is this God who desires the encounter with the soul even more. God desires to glorify the soul so that the soul may dwell in the bosom of the Blessed Trinity. 9 LF, 3.1. 10 The Spiritual Canticle, 38.1. 33
INTRODUCTION TO COMMENTARY OF THE DARK NIGHT11
Structure
The Dark Night fulfills his several promises in the Ascent of Mount Carmel to treat and
explain the passive purifications of both the senses and the spirit. The Dark Night presents
several topics and is divided into two books. Book one explains what refers to the passive night
of the senses and Book Two explains what refers to the passive night of the spirit. The active
purification alone is insufficient; God purifies the soul passively. John tells in a brief prologue
that the first two stanzas of his poem refer to the effects of the two kinds of purifications, sensory
and spiritual. In the last six stanzas he speaks of the effects of illumination and union, the
ultimate goal.
The poem describes two fundamental conditions of the spiritual process: the painful
passage (purification) through the night (dark night is the path that leads to eternal life) and the
unspeakable joy (illumination/union) of encountering God. In his poem he speaks of the
happiness that comes with having escaped from himself (our bodily senses) and other enemies,
disguised and by a secret ladder in darkness (night). John will then use his own experience as a
paradigm for other souls who must find their freedom in the same way.
Personal Experience and Purification
John of the Cross deals with his personal experience and his doctrinal reflection. It is the
perspective of one who has escaped in the night and is looking back. This will be the framework
upon which he builds his doctrine applicable to others; his experience is symbolized by the
image of the dark night. He explains in theological language the journey he has traveled by
11 In this introduction I rely on the introductory notes of Kieran Kavanaugh and Otilio Rodiguez translation The Collected Works of St. John of the Cross, 353-357. Also, Leonard Doohan’s The Contemporary Challenge of John of the Cross; Marc Foley’s The Ascent to Joy and The Ascent of Mount Carmel; Mark O’Keefe’s Love Awakened by Love; and John Welch’s When Gods Die. 34 means of two basic allegories to illustrate the purifications (purgation). In the initial purgation, purification of the senses, he presents the image of God as a loving mother who first nurses her child but then must wean it and teach it to walk and mature. In the second purification, the purification of the spirit, he presents the image of God’s action likened to fire working on and transforming a log of wood. The whole emphasis of John’s exposition is on allowing God to lead and to accept the Lord’s work with all its consequences. His treatise invites to trust, not in oneself, but in God who knows what is good for us. By allowing God to work on the human person, the individual begins to experience true freedom to choose that which is most noble and beautiful. There are consequences once the person accepts God’s invitation, the radical following of his Word Incarnate.
John is very clear that our spiritual journey to union with God is an ongoing work of purification and cleansing of all that is repugnant to God’s holiness. To be perfect as God is perfect is to purify oneself from all imperfections, “small attachments” and “little satisfactions.”
Both the individual’s effort and God’s own intervention are necessary. Human efforts dispose us for the divine action; the person must trust that what God has started He will bring it to fulfillment. The more the individual is purified the stronger the trust in God becomes. However, one gets to this stage by negation (self-emptying). The negation of the dark night is in reality a theological communion; it is the emptying of the person in order to be transformed into the fullness of God. Again, both the human effort and the divine action are parallel and simultaneous. God makes the invitation and the person accepts and is more transformed into the likeness of God depending on the extent of the purgation. However, it is always God who is the one who moves the individual to Himself. 35
The person who goes through the dark night experiences a painful privation (lack of something). The intellect is darkened, the will experiences dryness and feels that it cannot love, the memory is empty of all possessions and there is general torment and affliction. Such is the spiritual pain that individuals experience in their own misery and think the pain will never end.
This leads to a stage where they feel abandoned by God since they feel powerless and bound to their miseries; this is the worst part of the suffering. When the soul is brought to this level it can now begin to feel its intense attachment to little things; the soul can now walk from slavery of the senses to the freedom of the children of God.
Contemplation
For John it is through contemplation that the soul begins to understand the painful experiences (purification) and the beneficial fruits. He defines contemplation as an inpouring of
God into the soul, a divine, loving knowledge without images or concepts. It is always obscure and hidden for the recipient (the person); it is an illuminative and purgative knowledge.
Contemplation embraces the totality of the relationship between the Lover and the Beloved; an attitude of complete and personal receptivity is necessary because it is God himself communicating in his personal infinitude. In contemplation the soul is able to know that God’s presence is communicated through faith (trust) and love. The recipient is always passive; God is in control and the human person can offer poverty, confidence and abandonment only. It is important to mention that contemplation is not dark night, the dark night leads to contemplation.
If the night darkens, it is only to give light. Ultimately the point of arrival to which the night leads is the new self, the deification of the human person. Such person is now capable of living a life of faith, hope and love (pure and holy). 36
The Nature of the Dark Night12
It is precisely in the darkness of night that the soul journeys toward God. It is the darkness that makes this journey safe and fruitful; the dark night is the whole spiritual itinerary of the soul toward God.13 Night means privation and detachment through which the soul must pass in order to reach union with God. John calls it night because the soul journeys by night and in darkness. Night affects much more the appetite than the faculties (memory, will, and intellect); it is not an annihilation of the intellect but a mortification of the appetite.14 This night is one but divided in three parts:
We can offer three reasons for calling this journey toward union with God a night. The first has to do with the point of departure, because individuals must deprive themselves of their appetites for worldly possessions. This denial and privation is like a night for all one’s senses. The second reason refers to the means or the road along which a person travels to this union. Now this road is faith, and for the intellect faith is also like a dark night. The third reason pertains to the point of arrival, namely God. And God is also a dark night to the soul in this life. These three nights pass through a soul, or better, the soul passes through them in order to reach union with God…
In actuality these three nights comprise only one night, a night divided into three parts like natural light. The first part, the night of the senses, resembles early evening, that time of twilight when things begin to fade from sight. The second part, faith, is completely dark, like midnight. The third part, representing God, is like the very early dawn just before the break of day.15
According to Father Marie-Eugene, for these various reasons the reign of darkness extends over the whole spiritual itinerary of the soul on the journey to union with God; the road of faith and to
God takes place in darkness.
12 On the Nature of the Night and Overview of Book One sections I have relied on these authors: Marie- Eugene, I am a Daughter of the Church: A Practical Synthesis of Carmelite Spirituality, vol. II (Notre Dame: Christian Classics, 1997) and Eulogio Pacho, El proyecto de fray Juan de la Cruz (Burgos: Editorial Monte Carmelo, 2000). 13 Marie-Eugene, 33. 14 Ibid., 34-35. 15 The Ascent of Mount Carmel, Book I, Chapter 2.1 and 5. 37
Dark Night: Journey of the Christian Disciple16
The path of the dark night cannot occur apart from the external happenings of everyday life; it is not simply theoretical but rooted in life-experience. John’s experience in Toledo contributed greatly to the writing and explication of The Dark Night. In his own life he bears the marks of going through the dark night, from infancy until deathbed. This is why his experience has universal appeal. Each one of us, in our journey of faith, has experienced moments of intense darkness; we walk by faith and not by sight. What is essential to understand from John’s work is that the sufferings and privations bring about a growing response of faith, hope and love.
The dark night is the symbol of the journey of the Christian disciple.17 The focus is to lead souls to Christian perfection which is loving union with God. Spiritual preparation for this union is a long and difficult journey which he presents through the symbolism of the ascent to the Mount of Perfection. A way to describe if there is any spiritual growth is through the dynamic of past-present, we compare our situation in the past from the present time (reflection on the journey to perfection) and vice-versa (what is needed to achieve perfection). John of the
Cross does not write a systematic work on the spiritual life; he addresses the issues that affect the human person. The focus is in teaching the human person what is needed in order to reach divine union with God. The goal is to teach souls the way to ascend to the top of the Mount of
Perfection which he calls union with God.18
The Christian disciple has only one radical option, to place God at the center (core) of his or her life. The disciple has to renounce anything that may impede union with God. This is the
16 Foley, The Ascent of Mount Carmel, 19. Marc Foley comments that we want to do God’s will but we do not want to suffer. We all want to grow in love of God but we do not want to enter into the dark night. This is the basic conflict that arises for those who travel a spiritual path. 17 Pacho, 9. Eulogio Pacho affirms that ultimately John of the Cross offers an original plan (proposal) to live with rigor the Christian gospel; this is at the heart of John’s message. He is very straight-forward and explicit. 18 Pacho, 11-14. 38 only absolute good for the disciple; this is what gives life, happiness and plenitude. The goal of reaching union with God is a daily process; it is the gradual process of configuring one’s will to
God’s. This is the mystery of the human vocation, communion with God. For John of the Cross, no one reaches the summit of the Mount of Perfection without struggles (journey of purification); the disciple must keep walking. For the Christian disciple the way and norm of life is Christ who is the way, the truth and the life. In Christ, the Father’s unique and final word, God has communicated everything that he wants humanity to desire and know. Being Christian means to follow him as the way and imitate his life; it means to let him live in you.19 The journey of the
Christian disciples is the way to the cross, bearing the cross and ultimately rising with the Lord to become and live the eschatological reality, men and women of the eschaton.
19 Ibid., 15. 39
OVERVIEW OF BOOK ONE (THE NIGHT OF SENSES) OF THE DARK NIGHT20
Phases and Modes of the Dark Night
John of the Cross affirms that the dark night has two phases, first purification of the senses and second, the purification of the spirit.
This night, which as we say is contemplation, causes two kinds of darkness or purgation in spiritual persons according to the two parts of the soul, the sensory and the spiritual. Hence one night of purgation is sensory, by which the senses are purged and accommodated to the spirit; and the other night or purgation is spiritual, by which the spirit is purged and denuded as well as accommodated and prepared for union with God through love. The sensory night is common and happens to many…the spiritual night is the lot of the few.21
The dark night of the senses takes place in the sensitive faculties and subdues them to the spirit.
Sense life is localized in a certain area of the soul rather than in a power. It is at the peripheries where the operations are produced in which these sense powers (senses and imagination) have a predominant influence. The spirit is at the center of the soul and includes all the areas where purely intellectual operations are realized.22 It is the superficial and wayward powers that the purification of the senses addresses and so readies the spirit at the same time that it purifies the sensitive powers themselves, so that in the end they will not be troublesome to the spirit when it is subject (purification) to the action of God.23 This is a gradual purification of the soul by phases.
All purification (either of the senses or of the spirit) requires a two-fold activity: the action of God and that of the soul. There is an active night which consists of what the soul can do
20 Edith Stein, The Science of the Cross (Washington: ICS Publications, 2002), 37. Edith Stein comments that John of the Cross writes for contemplative souls, and at a very particular point along their way he wants to take them by the hand. John of the Cross did not write his works for everyone; only those who have a certain amount of experience of the inner life. However, the treatise on The Living Flame of Love was written for one of his spiritual daughters; but God’s grace is not tied to a religious habit or to cloister walls. 21 DN, Book I, Chapter 8.1. 22 Marie-Eugene, 51. 23 Ibid., 51. 40 and does by itself and the passive night where the soul does nothing and God is the one who works. The active night must prepare the soul for and merit the passive night which by itself is efficacious because God is the active agent. This journey of the soul which John of the Cross calls the dark night has therefore an active and a passive aspect; both of them are intertwined, inseparable.24 It is always God the one who creates in the soul a thirst for the infinite and makes the soul feel the need for purification. The soul and the heart are always restless until they rest in
God.
Introduction to Book One
In book one he introduces the method for entering into the dark night, true mortification and negation of oneself and all sensible things. For him the point of departure on the journey for union with God is a dark night, the night symbolizes a leap of faith. It also signifies a deprival of the gratification of the soul’s appetites in all things (Ascent I, 3, 1). In this night the person will experience a purgative contemplation which is the very infusion of God Himself. In this book
John focuses on presenting the necessity of the passive night by way of the imperfections of beginners in the spiritual life. There are many imperfections but John groups the seven capital sins as the origin of other imperfections. His intent is to “treat of the imperfections that have to be purged by means of the dark night” (Dark Night I, 4, 1). Then he shows how the passive night affects the senses and then indicates the signs for recognizing this night, the appropriate response to it and the experience of love. He concludes this book by explaining the benefits of the night
(knowledge of God and self and the virtues) and the duration of the night and the trials that come with it. Book one focuses on the journey of beginners.
The dark night journey is always God’s initiative. God is the one who calls the person to enter into the dark night, a journey of interior transformation that purifies and prepares the soul
24 Ibid., 52. 41
to have an encounter with the Living God. John affirms that beginners are in the initial stages of
meditation and that they must take courage and desire to seek the face of God. Beginners must
follow a path that will help them to grow in the life of virtue (cardinal and theological) and
fortify their delights in the love of God. Thus it is essential for beginners to initiate their spiritual
journey by growing in virtue and rejecting vice.25 The imperfections (seven capital sins) into
which, among other things, beginners fall must be purified in the dark night. This is necessary in
order to advance to the second night, the night of the spirit.
The Imperfection of Pride and Spiritual Avarice
At this stage beginners find joy, pleasures, happiness and consolation in their particular
spiritual practices. The motivation of their practices is purely for consolation and satisfaction
purposes; the “feeling good” experienced is greatly desired. In many ways the New Age
movement followers seek spiritual experiences that will help them feel good and achieve some
type of spiritual consolation. For John of the Cross beginners have not been pressed to struggle
with the practice of virtue; they are so fervent and diligent in their spiritual exercises and
practices that a certain kind of secret pride is generated. The danger at this early stage of the
spiritual journey is that beginners desire to speak of spiritual things and condemn others who do
not show the same kind of devotion they have, the imperfection of pride.
Another danger for beginners at this stage is spiritual avarice. Some of them become so
unhappy because they do not find the consolation they want in spiritual practices and things.
They develop a high sense of scrupulosity and an attitude of possessiveness of heart and
25 Marie-Eugene, 44-45. Father Marie-Eugene affirms that John of the Cross is not only the vigorous theorist as regards the ascetic demands of perfect love. He is also the fine spiritual director who with paternal kindness places at our disposal his clear-sighted psychological penetration in order to help us discover in us those tendencies which can be purified only in this dark night of faith. Ultimately it is impossible to summarize John’s comments on the capital sins in a few pages but they are among the most useful and the most penetrating that the mystical doctor has written. Any soul who aspires to reach perfection (be perfect as your Heavenly Father is perfect), ought to read them and reread them and meditate at length upon them. 42 attachment to devotional objects, which is contrary to poverty of spirit. According to John true devotion comes from the heart and looks only to truth and substance; appetites for this type of attachments must be uprooted. It is crucial to understand that no matter how much individuals do through their own efforts, they cannot purify themselves alone. They cannot achieve divine union by their own efforts. They must let themselves be led by God.
John of the Cross says “God nurtures and caresses the soul…like a loving mother who warms her child with the heat of her bosom, nurses it with good milk and tender food, and carries and caresses it in her arms” (Dark Night I, 1, 2). Beginners in the spiritual life are like children; they practice virtue and want to see immediate results. They feel extremely protected by God until they experience darkness and do not see immediate results in prayer and the practice of virtue. In order to enter into the dynamic of becoming a more virtuous and spiritual person, one must be willing to enter and go through a spiritual desert. The desert is the place of aridity
(dryness); it is very unpleasant and dangerous. It is the place of solitude, silence and peace. The soul is cleansed from all attachments and feels the absence of happiness. There is nothingness
(nada) in the desert, yet at night one can see the stars and the beauty of the universe.
The Imperfections of Spiritual Lust,26
According to John the devil endeavors to excite impure feelings.27 The devil excites these feelings while souls are at prayer, instead of when they are engaged in other works, so that they might abandon prayer. The devil goes so far as to bring vividly to their minds foul and impure
26 Marie-Eugene, 46. Father Marie-Eugene uses the translation spiritual luxury instead of spiritual lust. John of the Cross adds boastfulness, display, self-complacency with which certain persons speak of spiritual things and perform acts of piety; he also deals with certain friendships made under the guise of spirituality. According to John when the friendship is purely spiritual, the love of God grows with it; when the friendship is not then occasions of remorse of conscience take place. 27 Foley, The Ascent of Mount Carmel, 71. Marc Foley comments that John’s counsels regarding the mortification of sensory pleasure is austere, but St. Thomas Aquinas reminds us that austerity as a virtue does not banish all pleasures, but such only as are excessive and inordinate. 43 thoughts. Other causes of spiritual lust include the pleasure human nature finds in spiritual exercises. It may happen that while a soul is with God in deep spiritual prayer, it will conversely passively experience sensual rebellions, movements and acts in the senses. Furthermore, impure feelings also proceed from fear itself; fear produces them without the person being at fault.
Spiritual Anger
Spiritual anger is another reality faced by beginners. John affirms that “after the experiences of delight and satisfaction are gone, the sensory part of the soul is naturally left vapid and zestless, just as a child is when withdrawn from the sweet breast” (Dark Night I, 5, 1).
For John the only way to purge this soul is through the dryness and distress of the dark night.
The great danger here is that these souls become so angry over the sins of others; they set up themselves as lords of virtue and become very impatient.
Spiritual Gluttony
Spiritual gluttony is another imperfection that must be purged. According to John
“beginners desire to feel God and taste him as if he were comprehensible and accessible…they think the whole matter of prayer consists in looking for sensory satisfaction and devotion” (Dark
Night I, 6, 5-6). If they cannot find consolation and delight in prayer they spend time reading spiritual books; they are always hunting for some gratification in the things of God. They even think that “gratifying and satisfying themselves is serving and satisfying God” (Dark Night I, 6,
3). Furthermore, these souls “strive more for spiritual savor than for spiritual purity and discretion” (Dark Night I, 6, 1). They are so eager to consume anything for the sake of spiritual tranquility and delight. They must enter the dark night in order to be stripped off of anything that makes them think that being on a good relationship with God is equivalent with a “feeling good” 44 mindset. They must go through a self-denial (kenosis) process of purification which gives neither pleasure nor consolation according to human wisdom.28
Envy and Spiritual Sloth
Envy and spiritual sloth are the fruits of pride and gluttony. According to John many beginners feel sad about the spiritual good of others and experience sensible grief in noting that their neighbor is ahead of them on the road to perfection. Other souls become bored if they no longer find delight in spiritual practices like they used to before. If they do not receive satisfaction in prayer they abandon all practice of prayer, they give up. They seem to crave for
“cafeteria-like” spirituality; one where they pick and choose what they want anytime they want; all in one place and no need to go further. John affirms that the dark night, through pure dryness and interior darkness, is the way God weans them from the breasts of gratifications and delights.
God takes away their childish ways and makes them acquire the virtues by very different means, self-denial and mortification.
Entering the Dark Night of the Senses29
John of the Cross provides three signs for discerning if a person has entered the sensory night and purgation. First, God puts a soul in this dark night in order to dry up and purge its sensory appetite. God does not allow the soul to find sweetness or delight in anything; there is no longer a sense of satisfaction and consolation when praying but deep silence. Second, the soul thinks that it is regressing and not making progress in the relationship with God; the soul is
28 Stein, 47. Engaging in this process of detachment (purification) demands engaging in battle with one’s own nature; it means taking up one’s cross and delivering oneself up to be crucified. 29 Stein, 46-47. John of the Cross calls the point of departure the dark night of the senses and by this he means the mortification of joy in the desire for all things. The senses are the windows through which the light of knowledge falls into the darkness of the prison of our bodily life and we cannot dispense with them as long as we live. The basic attitude of the person must change. Something entirely new begins with the night of the senses, all human pleasures and feeling of being at home in the world is darkness in God’s eyes and incompatible with divine light. All this must be uprooted if room for God is to be made in the soul. 45 aware of distaste for the things of God. The soul experiences dryness and distaste because it no longer feels gratification as it once did. John uses the image of the people of Israel going through the desert and being fed with heavenly food. However, the children of Israel “felt a craving for the tastes of the fleshmeats and onions they had eaten in Egypt, for their palate was accustomed and attracted to them more than to the delicate sweetness of the angelic manna” (Dark Night I, 9,
5). The soul weeps for meat; it longs for miserable goods and feels aversion for the incommunicable heavenly goods.
Third, the soul feels powerless to meditate and make use of imagination. God does not communicate through the senses but through pure spirit. John calls this the night of the aridity of the senses. God places these souls in this night solely to exercise and humble them. God wants to reform their appetites for short periods of time; he weans partially the senses from the breasts of considerations and discursive meditation. The soul is forced to go through a purgation of consolation and satisfaction of the sensory part.
The Conduct Required of Souls in this Dark Night30
According to John spiritual persons suffer much affliction in this night; they fear to have gone astray in their relationship with God. They feel that God has abandoned them. God slowly withdraws the soul from the life of the senses to that of the spirit; he moves the soul from meditation to contemplation. John affirms that “meditation is now useless for them because God is conducting them along another road, which is contemplation” (Dark Night I, 10, 2).
Furthermore, John states that the “attitude necessary in the night of sense is to pay no attention to discursive meditation since this is not the time for it. They should allow the soul to remain in rest and quietude” (Dark Night I, 10, 4). It is only through patience and perseverance in prayer that
30 Stein, 49. The active entry into the dark night of the senses is synonymous with willingness to take up the cross and with persistence in carrying the cross; a person must die to sin. 46 the soul will be doing a great deal without any activity on its part. At this stage God wants to liberate them from the fatigue of ideas and thoughts so they stop thinking and meditating. The challenge for the soul is to be content with a “loving and peaceful attentiveness to God, and live without the concern, without the effort, and without the desire to taste or feel him” (Dark Night I,
10, 4).
God is slowly moving the soul to a deeper level of peace and freedom. Only in peace and in freedom is the soul capable of experiencing God as God is. John tells these persons not to worry about losing the operation of their faculties (memory, will, and understanding); the infused contemplation of God requires the faculties to cease working. Once the faculties are no longer an obstacle, the person is able to make room “in the spirit for the enkindling and burning of love that this dark and secret contemplation bears and communicates to the soul. For contemplation is nothing else than a secret and peaceful and loving inflow of God, which…fires the soul in the spirit of love” (Dark Night I, 10, 6). Contemplation of God is only possible when the soul has achieved a deeper level of peace and freedom and lost the rational faculties. The soul is now ready to be possessed by God.
John affirms that the fire of love is not felt immediately due to impurities of the sensory part or the desire to understand what has been received and the failure to make peace within the self. The flame of love increases only to the extent that the soul desires God “with urgent longings of love” (Dark Night I, 11, 1). At this stage the soul feels how the appetites of sensible affection were changed from the sensory life to the spiritual life; it is now a period of dryness and cessation. This is a painful moment for the soul which “sees itself annihilated in all heavenly and earthly things…it only sees that it is enamored, but knows not how” (Dark Night I, 11, 1). 47
The more the enkindling of love increases, the more these souls feel their bones are drying up; they feel living thirst.
Entering into this dark night is a painful experience for the soul; the soul is slowly growing into an understanding of what it means to worship God in spirit and truth. The sensory part of the soul is being purged of its natural propensities by means of dryness (aridity). The soul is suffering in this dark and dry purgation of the appetite and is being relieved of numerous imperfections to acquire virtues. This is the only way for the soul to become capable of this love.
It is God who introduces people into this night to purge their senses and to “unite the lower part of the soul to the spiritual part by darkening it and causing a cessation of discursive meditation”
(Dark Night I, 11, 3). The beautiful outcome of this night is that the soul is being liberated from all vices by quenching all its earthly desires and heavenly satisfactions. By acquiring virtue after being purged by means of this night, the soul departs from all created things, all affections and all operations and is now capable of walking on toward eternal things.31
John of the Cross categorically states that “this narrow gate is the dark night of sense, in which the soul is despoiled and denuded, in order to enter it, and grounded in faith, which is foreign to all sense, that it may be capable of walking along the constricted road, which is the night of the spirit” (Dark Night I, 11, 4). It is only after going through this night of sense that the soul is prepared to enter into the second night where it will journey to God in pure faith; pure faith is the means whereby the soul is united with God. However, according to John there are few who walk along this road since it is so narrow, dark and terrible. But the benefits of the second night are incomparably greater that those of the night of sense.
31 Stein, 53. The dark knight becomes a school of all virtues; it tests the person in the capacity to surrender and to remain patient without seeking consolation. Thus the person will attain a love of God and do everything for God’s sake. 48
The Benefits of the Night of the Senses (First Night)
John of the Cross affirms that the first and principal benefit of this night is “the knowledge of self and of one’s own misery” (Dark Night I, 12, 1). The soul recognizes its limitations when it finds the practice of virtue to be extremely difficult. The soul becomes aware of the truth about its misery because when it walked in gratification and consolation it was content. The soul is now beginning to taste the food of the strong which in these sensory dryness and darkness is given to the spirit that is dry and empty of the satisfaction of the senses. The soul is transitioning from swaddling clothes to walk alone; God is weaning the soul from delicate and sweet food of infants to eating bread and crust. More importantly, the soul begins to understand itself to be nothing and finds no satisfaction in self because it is now aware that of itself it neither does nor can do anything; the soul apart from God is nothing.
God bestows on the soul (by way of illumination) knowledge of its own misery and lowliness and knowledge of his greatness and majesty. Only after the sensory appetites, gratifications, and supports have been quenched is the intellect left clean and free to understand the truth.32 The beauty of the dark and dry night of contemplation is that through it God supernaturally instructs in his divine wisdom the soul that is empty and unhindered. The divine outpouring takes place after the “milk of spiritual sweetness or aid from the breast of the discursive meditations of the sensory faculties” has been withdrawn. In order to hear God, the soul must stand firm and be detached in their sense life and affections. For John “the dark night with its aridities and voids is the means to the knowledge of both God and self…in the dryness and emptiness of this night of the appetite, a person also procures spiritual humility…through this humility acquired by means of self-knowledge, individuals are purged of all those
32 Stein, 53. By being freed from all sensory supports, the soul is enabled to receive illumination and become receptive for the truth. In dryness and emptiness the soul becomes humble and more perfect. 49 imperfections of the vice of pride…from this humility stems love of neighbor.” (Dark Night I,
12, 7-9). All the purification that takes place in this night aims at helping the soul to know God and self and this leads to love of neighbor.
Another benefit of the dark night of the senses (arid and obscure night) is that the soul undergoes a reformation by overcoming its imperfection of avarice, spiritual lust, and spiritual gluttony. God also curbs concupiscence and bridles the appetites. Concupiscence and the appetites undergo an intense purgation in such a way that they are reformed and mortified. Once the appetites and concupiscence are quenched, the soul is able to dwell in spiritual peace and tranquility. There is no disturbance but only God’s peace and consolation.
Other benefits of this arid and obscure night include the soul bearing a habitual remembrance of God, accompanied by a fear and dread of turning back on the spiritual road.
Also the soul begins to exercise all virtues together. The soul practices the love of God, since it is no longer motivated by the attractive and savory gratification it finds in its work, but only by
God. It practices the virtue of fortitude, because it draws strength from weaknesses in the difficulties experienced. A soul obtains these four benefits: 1) the delight of peace; 2) a habitual remembrance of God and solicitude concerning him; 3) cleanness and purity of soul; and 4) the practice of virtue. Individuals are transformed to the point of becoming meek toward God and themselves and toward their neighbor. They grow in the virtue of charity; they are purified of the imperfections of the seven capital vices.
John of the Cross affirms that these souls obtain freedom of spirit; they acquire the twelve fruits of the Holy Spirit. They are liberated from the hands of their enemies, the devil, the world, and the flesh. When the sensory delight and gratification regarding things is quenched, neither the devil, nor the world, nor sensuality has arms or power against the spirit. Thus these 50 aridities make people walk with purity in the love of God. No longer are they moved to act by the delight and satisfaction they find in a work but by the desire of pleasing God. This dryness also quenches natural concupiscence and vigor.
In this arid night solicitude for God and longings about serving him increase. The sensory breasts gradually dry up and only the anxiety about serving God remains, in dryness and nakedness. At this point the soul can exclaim “Ah, the sheer grace! I went out unseen!” The three enemies (the devil, the world and the flesh) that entrap the soul, in its appetites and gratifications, are not able to stop the soul from going forth to the freedom of the love of God. Now the house is all stilled. The four passions (joy, sorrow, hope, and fear) are calmed through constant mortification and the natural sensory appetites are lulled to sleep. This is the happy night of the purgation of the senses; this is the journey of the soul that goes out in order to begin its journey along the road of the spirit.
John of the Cross concludes his treatise on the night of the senses by reminding us that
“God generally sends these storms and trials [the spirit of fornication, the blasphemous spirit, and/or a loathsome spirit] in this sensory night and purgation to those whom he will afterward put in the other night” (Dark Night I, 14, 4). This is done so that the senses and the faculties will be strengthened in preparation for union with wisdom. Furthermore, John affirms that the most fitting kind of chastisement for entering into wisdom is the interior trial. Interior trials purge the senses and faculties of all satisfaction and consolation that the soul is naturally attached to through natural weakness. The period a soul spends in the night of the senses depends ultimately on God. The soul is humbled so that it may be exalted.
CHAPTER 4
PROJECT DESIGN AND IMPLEMENTATION
The Implementation of the Project
The project was implemented at Southern Methodist University (SMU) Catholic Campus
Ministry during the season of Lent in 2017. I was sponsored by the Chaplain and supported by the Fellowship of Catholic University Students (FOCUS) campus coordinator. They made suggestions to my original project so that it would be more effective in its implementation. I also had the assistance of the campus minister, the coordinator of RCIA, and some campus ministry student leadership. The meetings took place on Sundays at 3:00pm. They provided the facilities for my meetings and the target audience. We met in their conference room which had a seminar style setting (chairs and rectangular tables set in a circle shape). I used my laptop and their 50 inch HDTV to do my power point presentations.
The original project was designed for two-hour group sessions for over a period of six (6) consecutive weeks. There was an additional two-week period in which the participants would continue to do their spiritual exercises by themselves and complete a final evaluation by email.
The chaplain and FOCUS campus coordinator suggested that I shorten my project to four weeks and that I insert my project into an already existing group. In their experience it would be very difficult to add another activity to bring students in since they are extremely busy with activities and school. My project was presented and promoted to all interested students as an opportunity to grow in prayer and spiritual life.
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I modified my project to four (4) forty-five minute sessions for over a period of six (6) consecutive weeks. The participants completed the final evaluation in person at our final meeting. The audience for the project included the RCIA group, and one student interested in deepening the spiritual life, not in RCIA. The RCIA group was diverse: candidates and catechumens with different backgrounds and in different stages in the spiritual life. My meetings with the RCIA group started at their retreat the week before Palm Sunday and ended at their final mystagogy session the week before their final exams. My project, through presentations and interaction with the students, was a supplement to their RCIA formation. I would begin my presentation and then they would continue with the regular RCIA session. I accompanied them for the entire session and was available for questions and/or comments after class.
The Design of the Spiritual Formation Project
I need to clarify that this project is not an introduction to Carmelite spirituality, although it has elements of it. The scope is more limited and centered on particular texts of John of the
Cross. The content of the project seeks to analyze how emerging adults in college respond to
John’s itinerary of union with God through the initial stage of purification of the senses. It is meant to provide a spirituality that challenges them to enter into an intimate relationship with
God by way of mortification of the senses, growth in virtue and contemplation. It is an attempt to test how they respond to the exposure of elements of the dark night, to see if they are able to enter more deeply into the mystery of faith.
The content of the project is titled “Spiritual Guide: Spirituality of the Desert” (see
Appendix 7) and it is based on the first book of the treatise of The Dark Night. It also incorporates excerpts from his other works such as The Ascent of Mount Carmel and The Sayings 53
of Light and Love. This guide is an 18-page document that seeks to provide a framework for
prayer and assist college students grow in their spiritual life.
This is the general structure of each session in the guide:
1. Topic for the week
2. Wisdom of John of the Cross (short verse from one of his writings)
3. Introduction to Teaching of John of the Cross (brief summary-doctrine)
4. Reflection (food for thought for the participation)
5. Moment of Silence (an invitation to meditation)
6. Reflective Questions (to help them make the connection between John’s experience and
their experience)
7. Mission (put into practice and share their learnings/insights)
I started the implementation of the project when the students in RCIA were on their
journey of purification (Lent) before the reception of the sacraments of initiation. I concluded the
project during their mystagogy period (Easter). This period was brief, only two weeks long, due
to the end of the academic year. My learnings and findings are limited due to the number of
participants who finished the project. The results will be qualitative rather than quantitative.
The Sessions
In session one (Workout Plan for the Journey of the Spiritual Seeker) I introduced the
group to the purpose of the project as a journey of spiritual purification in which they would
grow in virtue and relationship with God and the community. Discussion was centered on the
understanding of happiness; I used the basic definition and principles of happiness according to
Aristotle.1 This was done in order to ground them in the philosophical discussion on the nature
1 Aristotle, The Nicomachean Ethics, Translated with Commentaries and Glossary by Hippocrates G. Apostle (Des Moines: The Peripatetic Press, 1984), Book K, 7.15; Book A, 2,15-25 and 3,15. 54 of happiness the final end of the human person, the contemplative life. I also used Robert
Spitzer’s levels of happiness to move to a more theological/experiential perspective and draw them closer to an understanding of the need to cultivate the spiritual life.2 Finally, I explained the importance of looking back in their life (past) and try to recognize God’s presence, their present spiritual life and where they want to see themselves in the near future. Finally I gave a brief introduction to the spiritual terminology of St. John and explained how to do their prayer exercises. This presentation was part of their day of prayer in preparation for Holy Week.
On Palm Sunday we met for a session (Secret Pride and Spiritual Avarice). We began with prayer and I started with a follow up conversation about session one and their first prayer experiences. Not much was shared; a couple of students shared that it was very difficult to find quiet space to do meditation. After this brief sharing and conversation I proceeded with the material for this session. I gave an overview of the initial challenges on the journey to divine union, the privation of the appetites. The image of the dark night and the state of beginners in the spiritual life was described. Finally I presented key points on the challenges and dangers of the vices of secret pride and spiritual avarice. No questions were asked nor comments made after the presentation. I encouraged them to find quiet places where they could pray for 20 minutes. I recommended the small chapel at the campus ministry building as a good place for prayer. We concluded this session with the Lord’s Prayer and special petitions.
Sessions three and four where facilitated in conjunction with their mystagogy period
(they only had two weeks for mystagogy due to the end of the academic year and final exams). I led the presentation for about 35-40 minutes and then the campus minister would take about 25-
30 minutes to do mystagogia. We concluded these last two sessions with prayer of thanksgiving.
2 Robert Spitzer, Finding True Happiness: Satisfying our Restless Hearts (San Francisco: Ignatius Press, 2015). See chapters 1 and 3.I for his explanation of the nature and four levels of happiness. 55
We had our third session (Entering the Dark Night of the Senses: Path to Holiness) on
Divine Mercy Sunday. We did not meet on Easter Sunday so they had at least two weeks to do the assigned reading of session two and the spiritual exercises. I took more time at the beginning of this session, compared to the first two sessions, to check on the spiritual pulse of the group. I gave them three questions for shared reflection: 1) how is your prayer life going? 2) what obstacles are you currently facing and 3) what attachments are hard to let go? A few of them shared the challenges they were constantly facing. They ranged from the difficulty of letting things go, not listening to music that does not sound Christian-friendly, busyness, not finding the time nor place to be alone in prayer, the proximity of the end of the academic year and final exams to some type of improvement on the practice of meditation.
In this session I presented key points on spiritual lust, anger, gluttony, envy and sloth.
This was a difficult presentation because I had to discuss the reality of the devil and the internal fears produced by impure feelings (spiritual lust). I think they reacted well to the imperfections of spiritual envy and sloth. In this session I highlighted the importance of deep silence and minimal to no talking during prayer as well as the typical attachments we all have (phone, social media, food, etc.). I concluded my presentation with the statement that through an ascetic lifestyle we can make progress and persevere in the spiritual life. Immediately after concluding my presentation some students shared on how difficult it is to persevere (make progress) in prayer. Some of them shared experiencing moments of dryness; being alone in the chapel is very difficult because they feel attacked and lose focus; scared of not feeling the presence of God and difficulty during Holy Week (self-doubts about being worthy to receive sacraments of initiation).
The project concluded on the Third Sunday of Easter with presentation “Entering into the
Dark Night of the Senses.” I opened the floor for sharing but most of the students looked 56
exhausted. We were entering into the final week of the project and they were about to start
studying for final exams the following week. I did a brief presentation on the three signs of
discernment: 1) God puts the soul in order to dry up and purge its sensory appetites; 2) the soul
thinks that it is not serving God but turning back; and 3) the soul feels powerlessness to meditate
and make use of imagination. I concluded with the conduct required for entering into the dark
night of senses; I stressed the concepts of feeling abandonment and perseverance and consistency
in prayer. I encouraged them to not give up if they feel in the desert and to be consistent in
prayer, to find the time to be alone with the one who loves us. Not one of them made any final
comments.
Methodology: Spiritual Accompaniment and Discernment
A two-fold methodology was used for implementation of the project. First of all, I am
indebted to Kees Waaijman’s teaching on mystagogic research in the study of spirituality.3 His
insights on spiritual accompaniment were extremely valuable in the development of the Spiritual
Guide and this treatise. He provided the spiritual-theological foundations for my approach with
the participants and an awareness of the limitations of a short project. Secondly, I am thankful to
Elizabeth Liebert’s contribution on the way of discernment which I found very helpful in finding
practical ways to help young adults do proper discernment.4 The main approach for
implementation of the project is spiritual accompaniment and discernment.
Mystagogy and Spiritual Accompaniment
I walked a journey of six weeks with the small group of students and during my
meetings, presentations and communication by email I hoped that they would be engaged in the
reading of key texts from John’s works, discern what the Lord wanted from them and share to
3 Kees, Waaijman, Spirituality: Forms, Foundations, Methods (Leuven: Peeters, 2002), 869-945. 4 Elizabeth, Liebert, The Way of Discernment: Spiritual Practices for Decision Making (Louisville: Westminster John Knox Press, 2008). 57 grow in their understanding and make a decision or commitment to grow spiritually. The prologue to The Ascent of Mount Carmel says:
Our goal is to explain, with God’s help, all these points so that those who read this book will in some way discover the road they are walking along, and the one they ought to follow if they want to reach the summit of this mount. Readers should not be surprised if this doctrine on the dark night – through which a soul advances toward God – appears somewhat obscure…[W]e are not writing on moral and pleasing topics addressed to the kind of spiritual people who like to approach God along sweet and satisfying paths. We are presenting a substantial and solid doctrine for all those who desire to reach this nakedness of spirit.5
At the very heart of John’s purpose of writing The Ascent of Mount Carmel and The Dark Night is to present the itinerary of the journey towards the union of the soul with God through love. It is the journey of the soul to dwell in God, to be in intimacy with the Blessed Trinity, with Eternal
Wisdom.
According to Kees Waaijman, in spiritual formation mystagogy means the clarification of the spiritual way. The person seeks to gain some insight into the course of the spiritual journey and the steps that will help or hinder on this journey. Mystagogy takes the form of instruction, dialogue, retreat or consultation and by reading mystical texts, individuals can become conscious of God’s presence in their lives and how God is working with them.6 One of the expectations is that the reader will experience some feeling in reading mystical texts and the operating dynamic is that the reader will in no way understand the text unless they can relate the things said, in our case the dark night of the soul, to their own life.7 The Spiritual Guide (see Appendix 7) provided a variety of excerpts from John’s mystical writings, in particular The Dark Night. In the previous chapter I presented the students’ level of understanding and appropriation of John’s spirituality.
5 The Ascent of Mount Carmel, Prologue 7-8. 6 Waaijman, 871-872. In mystagogy no cognitive content is communicated; rather an experience that is already there is interpreted, more precisely: ‘is made transparent down to the experience of mystery, the mystery that is God (870). 7 Ibid., 872. 58
The results reflected the spiritual maturity level of the participants and their level of engagement
in the project.
Kees Waaijman states that in mystical accompaniment mystagogy “is the clarification
of the course of a person’s life as a spiritual way. In dialogue or group conversation people
attempt to discern the working of God in their own life.” Also, “spiritual accompaniment is
designed to help one learn to look at spiritual experiences one has had, gain clarity about the
spiritual way, learn to understand oneself in one’s relatedness to the mystery of God.”8 The
questions provided for each session were meant to help students clarify their spiritual
experiences and to help them grow in their interior and prayer life, thus strengthening their
relationship with God. The questions did not seek for any intellectual response but rather an
experiential one; a response from the heart. Waaijman affirms that the God-relation of the person
being accompanied is central in spiritual accompaniment. Mystagogical clarification takes place
in conversation with the accompanist.9 In the project the main accompanist was the researcher
and the other participants on a secondary level; they were individuals on a journey together. The
fact that most of them were in the RCIA journey also, may have contributed for the open
dialogue that took place at each session.
According to Kees Waaijman, six nodal points stand out from the four forms of spiritual
accompaniment he presents in his work.10 He takes William Barry’s definition of spiritual
accompaniment to enforce his first point that in spiritual accompaniment the relation of the
8 Ibid., 872. 9 Ibid., 873. Waaijman provides an analysis of four forms of accompaniment (see pp. 874-882) from different spiritual traditions: the eastern spirituality of Buddhism, the desert monks, the sheik and the murid, and the tsaddik and his Hassidim. A common theme in all four traditions is the practice of detachment and mortification of desires and transformation. 10 Ibid., 882-886. 59 person being accompanied to the divine reality must be central.11 The accompanist must create the conducive environment for the one being accompanied (I like to use the term spiritual seeker) to establish a relationship with God, the goal of all spiritual formation. All the prayer exercises and guidance given is to facilitate the dialogue between the spiritual seeker and the divine reality that is always personally at work in the life of the person.
Waaijman argues that the accompanist must have a vital relationship with the divine reality. The accompanist must become increasingly contemplative and must be in touch with the
Spirit and deeply interested in God.12 Also, in spiritual accompaniment both the accompanist and the spiritual seeker (one being accompanied) assume they are sharing the same framework of reality; seeking the face of God. Even though spiritual accompaniment may be more a reflection of what we call spiritual direction, in the project the fact of being together for six weeks and the dialogue that took place in the meetings and the communication by email is what I would consider accompaniment. There was very limited interaction but united under one common goal, deepening the growth of the interior and prayer life of each other through John’s spirituality.
Furthermore, for Waaijman quality of the relationship between the accompanist and the spiritual seeker characterized by mutuality is important. He states that within the framework of suitable agreements and in a conversational atmosphere that is always marked by mutuality, the accompaniment-conversation is realized particularly through holy listening.13
11 Ibid., 882. William Barry states that spiritual accompaniment is “help given by one Christian to another which enables that person to pay attention to God’s personal communication to him or her, to respond to this personally communicating God, to grow in intimacy with this God, and to live out the consequences of the relationship.” 12 Ibid., 883. 13 Ibid., 884. This holy listening means listening to the person and to what God wants with this person; it is understanding the other person in his or her relation to God. Long and open-minded listening and subjecting one’s own value pattern. 60
Another nodal point that Waaijman presents is that of the relation-to-self of the person being accompanied (which I have called the spiritual seeker for my research purposes). He argues that God touches the person being accompanied psychosomatically; the encounter with
God touches the heart. Such encounter awakens the hidden capacities of the person, it opens up the heart, draws the heart out of itself, recollects it, heals its brokenness, challenges the person to grow, and it teaches the one being accompanied how to live through pain and eventually leads into a new life. The inner-working dynamic of God causes the person to reflect on the most important question, who am I?14 Furthermore, for Waaijman the relation-to-self of the accompanist is as important. The accompanist is the instrument with which the spiritual seeker works.15 The basis of the formation of the accompanist is the self-understanding of himself or herself. And the lived-through self-understanding is what makes the accompanist into a fitting instrument for spiritual accompaniment.
Kees Waaijman concludes his comments on the basic structure of spiritual accompaniment by stating that there are two essential interlocking perspectives: first, the perspective of the person being accompanied in his or her relation to God; and second, the perspective of the accompanist who keeps his or her relation to the divine reality in readiness in
14 Ibid., 885. The question “Who am I?” is of eminent importance in the spiritual life. Knowledge of one- self is essential in the spiritual way. John Paul II has so eloquently affirmed the importance of self-knowledge in his encyclical Fides et Ratio: “The more human beings know reality and the world, the more they know themselves in their uniqueness…[T]he admonition Know yourself was carved on the temple portal at Delphi, as testimony to a basic truth to be adopted as a minimal norm by those who seek to set themselves apart from the rest of creation as ‘human beings,’ that is as those who ‘know themselves’” (Fides et ratio, 1). http://w2.vatican.va/content/john- paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091998_fides-et-ratio.html (accessed August 25, 2017). 15 Ibid., 885-886. Waaijman states that although talent plays an important role in spiritual accompaniment, it is possible to develop the available talent by training in self-knowledge and social skill. And it is possible to gain proficiency in the field of spiritual accompaniment in countless theological schools, particularly in America. The basis of the formation is the self-understanding of the accompanist and two areas of competence: first, the necessary knowledge (spiritual-theological-psychological) and skills (variety of theoretical insights). The first area of competence constitutes the material with which the accompanist works in the second area. The second area includes one’s lived-through self-understanding as accompanist. 61 listening to the person being accompanied.16 The participation in the project I implemented was done on a volunteer basis; the participants had the freedom to do or not to do the spiritual exercises. My role as the accompanist was to walk a spiritual journey with them, to be a facilitator, to be a listener and be available to them. I gave short presentations on specific topics/concepts of the spirituality of the dark night. The participants had to do the spiritual exercises on their own; I did not demand that they would show proof of their work. I relied in their willingness to enter into a prayer experience. Their evaluations and survey responses give me an idea of their understanding of their relationship with God and the impact of John of the
Cross in their lives.
Waaijman affirms that in solitude the God-seeker discovers his or her own way. The art of spiritual accompaniment is to help a person become free for the Unconditional, to liberate a person so that he or she can give himself or herself totally to God.17 The results of the survey that
I have provided show that some participants gained new spiritual insights from exposure to the spirituality of the dark night. Others are still undecided about the impact of this project in their lives, and others are still searching for ways to achieve a better knowledge of self and deeper intimacy with God (see Appendix 8).
The person being accompanied (spiritual seeker) on his or her search for God is always central; however, this search for God is not easy. It requires an internal battle with the ego (our I- centeredness). It is not easy to discern God’s in-working on our soul. Our inordinate desires, described in book one of The Dark Night, are a permanent inhibitor. Spiritual accompaniment assists the spiritual seeker to look beyond the self, to break through the I-centeredness. Waaijman
16 Ibid., 886. The spiritual seeker (one being accompanied) puts his or her self in the presence of the accompanist to achieve greater clarity or insight into his or her relationship with God. 17 Ibid., 887. Waaijman asserts that the person being accompanied voluntarily enters into dialogue with another to break through the circle of I-centeredness (p. 889). 62 says “the implacable word and the listening ear of the other are needed to break through this siege of the self.”18
On the perspective of the accompanist, Waaijman states that the authority of the accompanist is first of all rooted in insight into the spiritual way and experience.19 The accompanist needs experience in the spiritual way in order to help the seeker to move away from his own efforts to contemplation. Experience is the advantage that the accompanist has over his or her pupils; this creates an asymmetry between them. However, both are supposed to grow spiritually. The spiritual accompanist’s frame of reference is his or her insight, discernment and experience. Martin Buber has so eloquently stated the equality and reciprocity between the accompanist and the one being accompanied: “the teacher helps the pupils to find themselves and in times of decline the pupils help the teacher to find himself again.”20
In conclusion, Kees Waaijman defines spiritual accompaniment as follows:
Spiritual accompaniment is the relation between two or more persons in which (1) the person being accompanied, considered in his or her orientation to the divine reality, is central; this person, with his or her growth potentials, ambivalences, attachments, and possibilities of escape, voluntarily enters into the situation of accompaniment in order to open up and let himself or herself be addressed there, this with a view to his or her search for God, which gradually leads away from earlier conditionings; this search process calls for discernment and commitment, but in reality it is God himself who guides the search; in which (2) the accompanist, in his or her orientation to the divine reality, makes himself or herself available as instrument of mediation; in his or her presence, be it with the greatest discretion, his or her own experiences in relation to the search for God play a part as well; especially important in this connection are the contemplative moments, because for the person being accompanied they are directive in terms of discernment, listening and speaking, and confrontation.21
18 Ibid., 889. Spiritual accompaniment aims to help the spiritual seeker to open up the heart so that he or she may be free to enter into dialogue with God, self and others. When the seeker opens himself or herself up to others, the tendency to make oneself the center of everything begins to diminish. 19 Ibid., 891. Both Teresa of Avila and John of the Cross stress that the accompanist must be experienced in the spiritual life. 20 Ibid., 892. Furthermore, Martin Buber comments: “The teacher sets the soul of his pupils on fire: now they surround him and illumine him. The pupil asks a question and by his manner of asking unwittingly ignites in the mind of the teacher an answer that would not have come without this question.” 21 Ibid., 893-894. 63
The Way of Discernment
Elizabeth Liebert affirms that discernment may very well be the single most important
Christian spiritual practice for dealing with the contemporary dilemma of living more thoughtfully and faithfully in the midst of forces, options, and decisions.22 Entering into discernment means becoming increasingly able to notice where God is at work in the world and in one’s own life.23 The essence of discernment lies in the prayerful searching for God’s call; it is the act of weighing and deciding on the most appropriate response.24 The Spiritual Guide given to the participants in the project provided questions for self-reflection and discernment about ways in which they could go deeper into their spiritual and prayer life. Our group meetings and conversations/dialogue were the main means for spiritual discernment.25 Some participants shared with the group the ways in which they felt God was calling them to increase the time they currently spent in prayer. Not all the participants shared their insights but they were attentively listening. I strongly recommended to each participant to do some journaling during their prayer experiences (I gave each one them a composition book). I did not require them to share what they put in their journal; that was a conversation between them and God. My hope was that journaling would help them to discern how to put into practice some of the teachings of John of the Cross, particularly on detachment and simplicity of life.
22 Elizabeth Leibert, The Way of Discernment (Louisville: Westminster John Knox Press, 2008), ix. 23 Ibid., x. 24 Ibid., xvii. 25 Ibid., 8-10. The Latin root of the verb “to discern” means to discriminate. Discernment refers to the process of sifting out what is of God, discriminating between that which expresses God’s call and anything that runs counter to it. Discernment is the process of intentionally becoming aware of how God is present, active, and calling the person and community so that we all can respond with faithfulness. Decision making through spiritual discernment relies on awakening and honing the ability to recognize God’s desires in each moment. Liebert also provides a list of what discernment is and provides: 1) it is a gift; 2) it is a habit of faith; 3) it is the desire to follow the Holy Spirit; 4) we grow in this gift through fidelity to a discerning lifestyle; 5) discernment grounds the capacity to live a fully and truly human life; 6) Christian discernment means living as daughters and sons of God; 7) it is a process; 8) Christian discernment is always set within the larger community of faith; and 9) it is a framework that enables us to join in partnership with God. 64
I utilized and adapted Elizabeth Liebert’s five foundations for a discerning way of life in the project.26 In the Spiritual Guide one of the sessions, through the questions for reflection, required the participants to seek their heart’s desire. It demanded of them to be open to the presence of God and establish a conversation in which they would share from the heart. It also required them to do a memory exercise of remembering their personal history. The point of the exercise was for the participant to see himself or herself as a sinner loved by God. According to
Liebert, discernment is more than the decisions we make; it is a discriminatory way of life, it is constantly deciding between two good choices.27 Liebert’s five foundations of the discerning way of life include: 1) the importance of desire in discernment; 2) the experience of understanding ourselves as simultaneously loved and saved sinners; 3) our role as co-creators with God; 4) the meaning and practice of spiritual indifference; and 5) the call to desire more in our lives. By including them in the project I had hoped to have a more practical approach in the spiritual formation of the participants (see Spiritual Guide, Session 1).
Liebert states that desires are powerful expressions of our passions and passion is what moves us to action. In the prayer exercises I tried to facilitate for the participants the possibility for them to be attuned to their desires, inner struggles. The silence dynamic of the Spiritual
Guide attempted to help them to know and be able to evaluate their hearts’ desires, to be in touch with their desires. I sought to help them identify how our desires point us to our vocation. This dynamic was an act of honest prayer; according to Liebert honest prayer allows us to structure our desires. Our prayer focuses our desire and our desires inhabit our prayer. Ultimately our desire never stops affecting discernment.28
26 Ibid., 23-37. 27 Ibid., 22-23. 28 Ibid., 28. 65
An important element in spiritual formation is recalling our past history; it helps us to become aware of God’s love for us sinners. We are sinners who are deeply loved by God and always in need of conversion. The silence dynamic, especially session 1, attempted to lead the participant to a type of historical memory. This exercise, in my view, would help the participant recognize the moments when God was present in the midst of chaos and pain (moments of darkness) but also in times of happiness (moments of light). Thus by guiding the participant to be in tune with his or her desires and recalling past history, moments of darkness and light, I hoped to prepare them for entering into the dynamic of spiritual freedom through indifference. By entering into holy indifference they would slowly begin to enter the road of detachment.
For Liebert prayer for indifference invites the person to put God and God’s call at the center of our agenda and to believe deeply that our best choice is that which is more pleasing to
God. Our first task in discernment is to dispose ourselves to God’s love and to become aware of
God’s presence and to frame all our intentions to follow God as much as possible and with a purity of intention. Ignatius of Loyola chose the word indifference for purity of intention and what it basically means is being as free as is humanly possible to follow the call of God; we must become indifferent to any other created reality and choose that which brings us to God.29 Being indifferent is being detached from everything that does not lead us closer to God; it is choosing a greater good. It means being and living in spiritual freedom; it is living the virtuous life. Liebert affirms that the virtue of indifference is one of the premier ways to grow in spiritual freedom and spiritual freedom is the goal of indifference.30 The Spiritual Guide structure attempted to help the participant to desire moving from a superficial manner of loving to a higher degree of divine love. To let God help them to be liberated from exercise of the senses to exercise of the spirit and
29 Ibid., 33. 30 Ibid., 35. 66 to desire the way of virtue through meditation and prayer; and to get the participants to the initial stages of contemplative prayer thus have a great zeal and desire for intimacy with God. CHAPTER 5
PROJECT EVALUATION
RESULTS OF THE PROJECT: FINAL EVALUATION ON IMPACT OF JOHN OF THE
CROSS
This project was difficult to implement. It took about two years to get a small group of emerging adults in college who would be willing to participate in this endeavor. The successful implementation of this project was largely due to the strong support of the campus chaplain and the motivation among the students from FOCUS who made the invitation to students and selected the RCIA group. A key factor was the modification and/or readjustment of the initial project. I can say that based on this project experience it is evident that is very difficult to do spiritual formation for college-age students. It is not an easy task; it takes knowledge of the audience and where they are in their spiritual life journey.
Implementing a project based on the dark night of the soul and helping them grow in the life of virtue by way of detachment and purification of the senses was a bit overwhelming for most of them. Nonetheless the project provided, with a small sample of students, valuable information on how they respond to this type of spiritual formation. This experience will help in finding different ways, for future research, to implement a solid Catholic spirituality that will lead them to strengthen their prayer life and intimacy with God. The final evaluation survey of my project presents the students’ own self-assessment of the impact of the presentations, short readings, and prayer exercises. It also provides comments on their level of appropriation, if any, of their experience with John of the Cross.
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Ten (10) students completed this evaluation on week six (6) of the implementation of the project. This took place in our final meeting, two weeks after they had received the sacraments of initiation (for those students in RCIA) and the week before their final exams. I did not see this group after the final session.
Part I of Final Evaluation (see Chart 1)
On the question whether or not John of the Cross’s spirituality of the dark night helped them to have a better understanding of their own personal spiritual journey, eight (8) agreed.
This may well indicate that their brief exposure to his spirituality had an impact in their lives.
However, only three (3) agreed that they can relate to the language of the Dark Night because they felt that it truly spoke to them. Five (5) students were undecided on this question. The number of students who responded agreed was even lower when asked if they have started to incorporate some of John’s teachings in their spiritual and prayer life, only two (2) said they had.
Based on this number a minority seemed to see John as a spiritual guide.
What is very interesting is that seven (7) students responded that after exposure, study and reflection of the dark night of the soul they are willing to re-think or re-evaluate their own spiritual practices. It seems that John’s spirituality challenged them to question how they pray.
This may well be an indication that by challenging them to be more virtuous and detached they wondered if their current spiritual practices are helping them to achieve a deeper life as a disciple. Only six (6) agreed that they would recommend a study of the spirituality of the dark night to all those who see themselves as spiritual seekers; three (3) of them were undecided.
Finally, seven (7) agreed that they have a better understanding of how an authentic Christian spirituality, that has the contemplation of God through the cross, can lead an individual back to a community of faith; two (2) remained undecided. 69
Chart 1 3=Agree 2=Undecided 1=Disagree Question 3 2 1 John of the Cross’s spirituality of the dark night has helped me to have a better 8 1 1 understanding of my own personal spiritual journey. I can relate to the language of The Dark Night because I feel that it truly speaks 3 5 2 to me.
I have started to incorporate some of John of the Cross’s teachings in my 2 4 4 spiritual and prayer life.
After exposure, study and reflection of the spirituality of the dark night of the 7 2 1 soul, I am willing to re-think or re-evaluate my own spiritual practices. I would highly recommend a study of the spirituality of the dark night to all 6 3 1 those who see themselves as spiritual seekers. I have a better understanding of how an authentic Christian spirituality, that has 7 2 1 the contemplation of God through the cross, can lead someone back to a community of faith.
Part II of Final Evaluation (see Chart 2)
When asked if after being exposed to John of the Cross’s spirituality they could see themselves more open to the actions of the Holy Spirit in their lives eight (8) students agreed.
This may indicate an openness in them to experience the transcendent and John may have provided an initial entry into the life of the spirit for them. Four (4) agreed to have appropriated elements of the journey of the soul to contemplation of God as presented by John while three (3) disagreed and three (3) remained undecided. This result could be a reflection of the brief exposure they had to John as well as the difficulty to enter into the experience that John presents in his writing. Seven (7) acknowledged that John is a guide for assisting them in their spiritual and prayer life as well as for a better understanding religion, discernment and formation. When asked if the spirituality of the dark night of the soul had helped them to deepen their prayer life only three (3) agreed while four (4) disagreed. Thus, a minority of the students see this spirituality as a means to go deeper in their prayer life. 70
On the questions of appropriation and practice of John’s teaching only a minority of students agreed. However, most of them agreed on the questions about openness to the actions of the Holy Spirit and accompaniment. On the superficial and theoretical level the students seem to agree that John is a guide to grow in their spiritual life and that his teaching allowed them to see the motions of the Holy Spirit. On the practice level John is still very distant.
Chart 2 3=Agree 2=Undecided 1=Disagree Question 3 2 1 After being exposed to John of the Cross’s spirituality I can see that I am more 8 2 open to the actions of the Holy Spirit in my life. I have appropriated elements of the journey of the soul to the contemplation of 4 3 3 God as presented in John of the Cross’s teachings in my personal life. I see John of the Cross as a guide for assistance in my spiritual and prayer life, 7 3 understanding of religion, discernment and formation. The spirituality of the dark night of the soul has helped me deepen my prayer 3 3 4 life.
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TRACKING THE SPIRITUAL JOURNEY OF PARTICIPANTS: GENERAL FINDINGS
The ten (10) project participants took a few surveys and evaluations (see appendices 2-5): demographics, pre-project and post-project, evaluation of sessions and final evaluation. The Pre- project and Post-project surveys give us a sense of their understanding and practice of prayer, faith, religion, institutions and spirituality before and after the project. The purpose of the surveys is to see if any changes take place during the six week period as they were exposed to elements of the spirituality of the dark night. The main question for this research is: can the spirituality of the dark night, in a short period of time, make an impact in the participants understanding of religion, spirituality and prayer life? Part one presents their understanding of
God, spirituality and religion.
The results below present the response of the group as a whole; the data is very limited so it will be a qualitative approach. After presenting the general responses I will single out the personal journey of each participant to give a better idea of their journey and see if exposure to the spirituality of the dark night had any impact.
Belief in God, Spirituality and Religion
Part one of the survey presents the participants’ attitude toward God, spirituality and religion pre and post project implementation. There is not much change in the participants’ attitude as a whole. The responses are very similar, especially in question one where 90% affirm absolute certainty in their belief of the existence of God or a universal spirit. On the question on how important is religion, only one participant states that it is “not too important” but the majority states that it is “very important.” In general, this group sees itself as believers in God who think religion is important in their lives. 72
On the section on spirituality and religion the group is divided. About half of them affirm that spirituality is a set of “practices or actions that lead them closer to God.” The other half of the group believes that spirituality includes not only practices or actions that lead one closer to
God but also “a human quest for transcendence” and “a constant search for the meaning of life.”
There is no noticeable change before and after implementation of the project. There is more variety in the participants’ response on characteristics of the spiritual person. About half of them think that the spiritual person is someone who lives a disciplined life, is in touch with nature, spends significant time reading spiritual books and is a kind of free spirit. One participant states that none of the possible answers could be considered a characteristic of the spiritual person and another participant says that the spiritual person is one who is prays frequently and constantly and has knowledge of God. On the other hand, for this group the religious person is the one who attends church regularly and follows the rules and commandments and practices acts of devotion on a daily basis.
There is some variety in the understanding of religion. About thirty to forty percent affirm that religion is either a set of rituals and disciplinary practices or teachings about God.
Only one participant believes that religion is about attending church. Two participants agree that religion is a set of structures that provide guidance, a community seeking God and that it helps one to know and love God and lead a holy life. The majority of them agree that some elements of religion include “silence and kneeling” and “recitation of prayers.” Finally, on attendance at religious services most of them attend weekly or more. One participant attends church services daily.
As far as noticeable changes before and after the implementation of the project questions
4-6 show small changes. On question 4, before the implementation of the project all participants 73 agreed that some elements of religion would include silence and kneeling as well as recitation of prayers. After implementation of project only six agreed to this response. Question five follows a similar pattern. Before implementation all of them agree that a religious person attends church regularly and follows rules and commandments. After implementation of the project only six agreed. Three of them agreed that a religious person is one who practices daily acts of devotion.
Finally, on attendance to religious services weekly, the participation of participants increased by
20%.
On God and Religion Charts 1. Do you believe in God or a universal spirit? How convinced are you about your belief? Answers Pre Post Absolutely certain 9 9 Fairly certain 1 1 Not too certain Do not believe in God I am not sure
2. How important is religion in your personal life? Answers Pre Post Very important 7 8 Somewhat important 2 2 Not too important 1 Not at all important I am not sure
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On Spirituality and Religion Charts 1. I understand spirituality as: Answers Pre Post Practices or actions that lead me closer to God 5 4 A human quest for transcendence A constant search for the meaning of life All of the above 4 6 Other Connection with God 1
2. Some characteristics of a “spiritual person” include: Answers Pre Post Living a disciplined life 3 1 Being in touched with nature (creation) 1 Spending significant time reading spiritual books A free spirit 1 All of the above 4 5 Other None of the above 1 Living a disciplined life; being in touch with nature; a free spirit 1 1 Connected; faithful 1 Frequent and constant prayer; a knowledge of God 1
3. I understand religion as: Answer Pre Post Rituals and disciplinary practices 4 3 Teachings about God 3 3 Attending Church 1 Other None of the above 1 All of the above 1 2 An organized search for God as a community 1 Structures that provide guidance; community seeking God; how to know and love 1 God and lead a holy life
4. Some elements of religion include: Answers Pre Post Silence and kneeling Recitation of prayers 3 All of the above 10 6 Other Rituals (such as lighting candles) 1
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5. Some characteristics of a “religious person” include one who: Answers Pre Post Attends Church regularly 1 Follows the rules/commandments All of the above 10 6 Other Practices acts of devotion on a daily basis 3
6. Attendance at religious services: I currently attend the Church Answers Pre Post Daily 1 1 Weekly or more 6 8 Monthly or more 3 1 Seldom
On the Institutional Church
Part two of the survey presents the participants attitude toward the institutional church, pre and post project implementation. Before implementation of the project, seven (70%) of the participants expressed having a good experience of the church always. At least five (50%) agreed to have experienced ups and downs in the church. All of them strongly agreed on being open to learn more about the church. Nine (90%) strongly agreed that community is needed in order to grow spiritually. Eight (80%) disagree that solitude only is necessary to grow in the spiritual life.
All participants agreed that both community and solitude are necessary in order to grow spiritually.
There are minimal changes in attitude of participants after implementation of the project.
Their experience with the church has always been good, three of them strongly agree compared to one before the project. Four instead of two disagree that their experience with the church has had ups and downs. All agree on being open to learning more about the church and that community is important in order to grow spiritually. And eight of them strongly agree that both community and solitude are important in the spiritual life. In general, this small groups seems to 76 have a positive understanding and experience of the church and the means to grow in the spiritual life.
On the Institutional Church Charts 4 – Strongly Agree 3 – Agree 2 – Undecided 1 – Disagree Pre-Project Answers Strongly Agree Undecided Disagree Agree My experience with the Church has always been 1 7 1 1 good My experience with the Church has had ups and 2 5 1 2 downs I think that I am open to learn more about the 10 Church I believe that in order to grow in my spiritual life 9 1 I need a community (others) I believe that in order to grow in my spiritual life 2 8 I need solitude only I believe that in order to grow in my spiritual life 6 4 I need both community and solitude
Post-Project Answers Strongly Agree Undecided Disagree Agree My experience with the Church has always been 3 5 1 1 good My experience with the Church has had ups and 2 3 1 4 downs I think that I am open to learn more about the 9 1 Church I believe that in order to grow in my spiritual life I 9 1 need a community (others) I believe that in order to grow in my spiritual life I 3 7 need solitude only I believe that in order to grow in my spiritual life I 8 2 need both community and solitude
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On Prayer
Part three of the survey presents the participants attitude towards prayer and their understanding of spiritual freedom. Before implementation of the project six (60%) understand prayer as silence, conversation with the divine or nature, relationship with Jesus Christ, recitation of prayers and reading the sacred books (Bible, Torah, Koran). Three (30%) see prayer as a relationship with Jesus Christ. After implementation the number increases from six to eight of those who understand prayer as all of the above. Only one sees prayer as a relationship with
Jesus Christ and another one as conversation with the divine or nature.
On the practice of prayer, before and after implementation of project, nine (90%) participants responded that they pray sometimes. When ask about where they learned how to pray, before and after the project, 4-5 of them say through the institution. 2-3 participants say they learned at home and there is a variety of participants that learned through different means
(RCIA to youth groups). At least six of them (60%) state that they pray on a daily basis. Only one participant admitted to never pray. In general, this group prays sometimes during the day, understands prayer as a combination of elements and has learned how to pray from a variety of entities: the church, family and various groups.
On Prayer Charts 1. I understand prayer as: Answers Pre Post Silence Conversation with the divine or nature 1 Relationship with Jesus Christ 3 1 Recitation of Prayers 1 Reading the Bible, Torah or Koran All of the above 6 8 Other
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2. When I pray, I pray with others Answers Pre Post No 1 1 Yes Sometimes 9 9 No opinion
3. I learned how to pray at: Answers Pre Post Home 3 2 Church, Synagogue or Mosque 5 4 Other (see below) RCIA 1 1 Through reading 1 Camp and/or Catholic youth group 1 1 Through peers 1 Campus ministry 1 Catholic youth group 1
4. During the week I pray: Answers Pre Post Daily 6 6 Sometimes 4 3 Seldom 1 Never 1 Other
On Spiritual Freedom
Last component of part three is on spiritual freedom. Before the implementation of the project eight strongly agree that spirituality is important to them; only seven after implementation so no major change. We have similar responses before and after the project on
the question of religion, eight to nine of them strongly agree that religion is important. At least
six of the participants have experienced conversion in their lives. Finally, on the questions of
being a spiritual seeker or religious person there is some variety of responses. Before
implementation of project four (4) participants agree that in the past they considered themselves
more spiritual seekers than religious people; the number increases to six (6) after
implementation. Before the project three (3) participants were undecided about this question, 79 after the project only one (1) remains undecided. Four (participants) responded undecided to the question if in the past they have considered themselves more religious than spiritual seekers; after the project only two (2). And four (4) responded disagree or strongly disagree to this question before the project and the same after the project. There were more “strongly disagree” responses before the project and more “disagree” after the project.
After implementation of the project six (6) participants affirm that in the past they considered themselves more of a spiritual seeker than a religious person. With such a small group (sample) I cannot use this result to make any general comments. This data provides an idea of where they are at this moment in their spiritual journey, and that both spirituality and religion are very important to them.
On Spiritual Freedom Charts
5 – Strongly agree 4 – Agree 3 – Undecided 2 – Disagree 1 – Strongly disagree Pre-Project Question Strongly Agree Undecided Disagree Strongly agree disagree Spirituality is important to me 8 1 1
Religion is important to me 9 1
I have experienced conversion in my 6 3 1 life In the past I considered myself more of 3 1 3 3 a spiritual seeker than a religious person In the past I considered myself more of 2 4 1 3 a religious person than a spiritual seeker
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Post-Project Question Strongly Agree Undecided Disagree Strongly agree disagree Spirituality is important to me 7 2 1
Religion is important to me 8 1 1
I have experienced conversion in my 6 2 1 1 life In the past I considered myself more of 3 3 1 2 1 a spiritual seeker than a religious person In the past I considered myself more of 1 2 2 4 1 a religious person than a spiritual seeker
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TRACKING THE SPIRITUAL JOURNEY OF PARTICIPANTS: INDIVIDUAL
JOURNEYS
In this section I present a summary of the journey of each participant according to their survey responses. I find minor changes in the attitude of some of the participants before and after implementation of the project. Even some of these minor changes may be related to other factors in their journey (going through the RCIA process and reception of sacraments of initiation) and not necessarily the influence of this project. However, I am simply reporting their responses and my assessment/interpretation of the results. Unfortunately, I did not have the opportunity to follow up with each one of them to discuss their responses to the surveys and evaluations. I only heard directly from them when some participants shared their experiences in the small group sharing. A follow up conversation was not part of the project but it seems, after analyzing their responses, that it would have been important to do it.
Participant A (PA)
Participant A’s understanding on spirituality before the project is “practices or actions that lead closer to God.” After the project PA changed responses and in addition to the first response PA adds “a human quest for transcendence” and a “constant search for the meaning of life.” PA’s understanding of religion before the project is “rituals and disciplinary practices.”
After the project PA changed response to “teachings about God.”
Participant A’s understanding on the institutional church does not show any drastic changes. Before the project PA was undecided as to whether or not the experience in the Church has always been good. After the project PA responded it would agree that the experience has always been good. Before the project PA responded “disagree” to the statement that one needs 82 solitude only to grow spiritually. After the project PA is undecided. However PA believes that both community and solitude are necessary in order to grow in the spiritual life.
On the question on prayer, before the project PA understands prayer to be a “relationship with Jesus Christ.” After the project PA understands prayer to be a combination of elements:
“silence;” “conversation with the divine or nature;” “recitation of prayers;” and “reading the sacred books (Bible, Torah, Koran).” PA moved from a Christo-centric response to a more universal understanding. For PA both spirituality and religion are very important in life and before and after the project PA considers self to be more of a spiritual seeker than a religious person.
PA evaluated as very good the topics presented in the small group sessions and spiritual guide. It helped PA understand the journey of the spiritual seeker and allowed to see some of the spiritual imperfections and how to address them. What PA appreciated most about the sessions was the comfortable environment and resources for further reading. PA describes personal level of participation in the session as average.
On the direct impact of John of the Cross’s spirituality PA agrees that it has helped to have a better understanding of the personal journey of faith. PA is willing to rethink or reevaluate current spiritual practices. PA also agrees that an authentic Christian spirituality can lead one back to a community of faith. However, as much as PA would recommend study and exposure to the spirituality of the dark night, PA has not started to incorporate some of John’s teachings on spiritual and prayer life (teachings such as self-denial, mortification of appetites, etc.).
Furthermore, PA agrees that exposure to John’s spirituality has helped to be more open to the actions of the Holy Spirit in this life. PA can see in John a guide for assistance in the spiritual 83 journey, prayer life and understanding of religion and discernment. PA remains undecided as to whether or not John of the Cross can help deepen one’s prayer life and being able to appropriate elements of his teachings on the journey of the soul to God through the dark night of the senses.
PA concludes the evaluation by stating to want to make more time for daily prayer and practice better detachment. PA affirms to still be working on finding ways to be free from the many attachments of life.
In conclusion, PA is a spiritual seeker who is open to the Church’s teaching and willing to explore spiritual traditions that will help grow in the spiritual life. PA moved from a Christo- centric understanding of prayer to a more universal (inclusive) understanding. PA appreciates the spiritual teachings of John of the Cross and thinks of him as a spiritual guide but has not been willing to appropriate some of his teachings. There seems to be an admiration for him but not a willingness to practice or live his spiritual program. PA is still undecided if John of the Cross can offer what is needed to grow in prayer. However, PA feels attracted to John’s teaching on attachments which is the first step in the journey of the beginner as described in the night of the senses. PA shows openness to John’s teaching and it seems, from surveys and evaluation, that
PA is just beginning her spiritual journey.
Participant B (PB)
Participant B’s belief in God and importance of religion remains as certain and somewhat important before and after the project. PB understands spirituality as “practices or actions that lead closer to God.” Before the project PB understood a spiritual person as someone “living a disciplined life” and after the project as not only one who lives a disciplined life but also “one who is in touch with nature,” one who spends significant time “doing spiritual reading” and a
“free spirit.” PB’s understanding of religion also changed after the project. Before the project 84 religion is perceived as “rituals and disciplinary practices.” After the project PB adds that religion is also “teachings about God” and “attending Church.” Before the project PB thinks that elements of religion include “silence and kneeling” and “recitation of prayers;” after the project it is only “recitation of prayers.” For PB characteristics of a religious person include “attending church regularly” and “following rules and commands” before the project. After the project a religious person is one who “practices acts of devotion on a daily basis.”
PB’s experience of the institutional church is positive. PB has had a good life experience in the church and open to learning. PB believes that both community and solitude are important for growth in the spiritual life; prayer is a “relationship with Jesus Christ.” PB has learned how to pray through the institutional church and family. Before the project PB admitted to pray alone, after the project there is a change of attitude; PB now prays sometimes with others.
PB agrees that spirituality and religion are very important. Before implementation of the project PB was undecided about being more of a spiritual seeker than a religious person. After the project PB thinks more as a spiritual seeker; still undecided about being a religious person.
There is still a searching for answers to this question.
PB had a good experience in the weekly group meetings; evaluation of the topics presented is good. PB feels that the topics helped understand the journey of the spiritual seeker and to see one’s own spiritual imperfections and how to address them. What PB appreciates about the presentations on the spirituality of the dark night is that they opened up the mind about the reality of religious dryness and our resistance to prayer. PB is currently experiencing dryness in prayer but is committed to push through and persevere.
PB’s assessment of experience of John of the Cross is positive; John has helped to better understand the personal spiritual journey, and is willing to rethink or reevaluate own spiritual 85 practices. PB remains undecided on whether or not one can relate to this spirituality. PB is not sure if John truly speaks to the heart of if his teachings could be incorporated into one’s spiritual and prayer life. PB would recommend this spiritual approach to others. John’s approach did not help PB to see how an authentic Christian spirituality can lead people back to a community of faith. PB disagrees that John’s spirituality has not helped to deepen prayer life nor that elements of his spirituality can be appropriated to achieve contemplation of God. At this moment PB does not see John as a guide for assistance in the spiritual and prayer life.
In conclusion, PB thinks of John of the Cross’s spirituality of the dark night as an interesting perspective, in particular his explanation of dryness. However, John and the spirituality of the dark night show minimal effect or influence in PB’s spiritual and prayer life.
Participant C (PC)
PC is absolutely certain of God’s existence and believes that religion is very important.
For PC spirituality is a combination of “practices and actions that lead us closer to God,” a
“human quest for transcendence” and a “constant search for the meaning of life.” The spiritual person is one who: lives a “disciplined life;” is “in touch with nature;” spends significant time doing “spiritual reading;” and a “free spirit.” Religion is “teachings about God” and some elements include “silence and kneeling” and “recitation of prayers.” The religious person attends church regularly and follows rules and commandments. PC’s experience of the institutional church is very positive and is very open to her teachings and feels that both community and solitude are important for growth in the spiritual life.
PC understood prayer to be a “recitation of prayers” before the project. After the project
PC shows a more inclusive understanding; prayer now encompasses “silence,” “conversation with the divine,” “relationship with Jesus Christ,” “recitation of prayers” and reading the “sacred 86 books (Bible, Torah, and Koran).” PC prays with others, alone sometimes and learned how to pray at home. PC believes spirituality and religion are important in life, however, not sure of any conversion experiences in life. Finally, PC remains undecided about being more of a spiritual seeker or a religious person in the past.
PC had an excellent experience throughout the implementation of the project. He thinks he is now able to understand better his spiritual journey, see some of his spiritual imperfections and how to address them. He affirms having an excellent understanding of spirituality and religion as well as the dark night of the soul. The presentations helped him to increase his faith and catholic beliefs.
PC’s evaluation of John of the Cross’s spirituality of the dark night is very positive. PC agrees that John of the Cross has helped to better understand the personal spiritual journey and is willing to reevaluate or rethink current spiritual practices. PC also agrees having a better understanding that an authentic Christian spirituality can lead someone back to a community of faith and would recommend the spirituality of the dark night to any spiritual seekers. PC acknowledges to have started incorporating some of John’s teachings and identifies with the spirituality of the dark night.
Finally, even though PC admits to being undecided about how this spirituality has helped to deepen the prayer experience, PC is open to the actions of the Holy Spirit after exposure to
John of the Cross. PC sees in John a spiritual guide and identifies with the teaching on feeling abandonment by God yet keeping the faith. PC is resolute on continuing to grow in prayer and recognize that God is always present, even when all hope is lost.
In conclusion, PC’s understanding of spirituality, religion, the institutional church and prayer remains very much the same before and after implementing the project. PC had an 87 excellent experience during implementation of project and has a very positive look at John of the
Cross’s spirituality of the dark night. PC remains undecided about being more of a spiritual seeker than a religious person and vice-versa. The feeling of abandonment by God is the teaching that had the most impact and perseverance even when it seems that all hope is lost.
Participant D (PD)
There is very little change in his response to surveys before and after the implementation of the project. PD believes in God with absolute certainty and religion is very important. PD understands spirituality as a “set of practices or actions that lead closer to God,” a “human quest for transcendence” and a “constant search for meaning.” PD believes the spiritual person to be
“one who lives a disciplined life,” is “in touch with nature,” and is “a free spirit.” Religion is a
“set of rituals and disciplinary practices,” “teachings about God” and “attending Church.” Some elements of religion include “silence and kneeling” and “recitation of prayers.” Characteristics of a religious person include “attending church regularly” and “following rules and commands.” PD attends church services on a weekly basis.
PD’s experiences with the institutional church have always been positive; is very open to learning from the church, and believes that both community and solitude are important in the spiritual life. However, PD is undecided about whether or not solitude is the only means to grow spiritually. PD understands prayer as “silence,” “conversation with the divine,” “relationship with Jesus Christ,” “recitation of prayers,” and “reading the sacred books (Bible, Torah, Koran).”
PD learned how to pray at church and currently prays on a daily basis alone and with others. For
PD spirituality and religion are very important and has experienced conversion in the past.
Before the project PD was undecided about being more of a spiritual seeker than a religious person in the past. After implementation of the project PD strongly agrees with being more of a 88 spiritual seeker than a religious person. Also, before the project PD was undecided about being more of a religious person than a spiritual seeker; after the project PD responds not being a religious person. At this moment PD considers to be more of a spiritual seeker than a religious person.
PD had a good experience at the weekly presentation of topics of the spirituality of the dark night. The topics helped him to have a better understanding of the personal journey of faith, spirituality, religion, and the dark night of the soul. PD is now able to see some spiritual imperfections and how to address them. PD appreciates, even though admits not taking time for meditation, the meditation component after the readings (poetry) in the spiritual guide. PD would like to spend more doing the exercises from the spiritual guide.
PD has benefited from exposure to John of the Cross’s spirituality of the dark night. It has helped to have a better understanding of the personal spiritual journey. PD feels that John truly speaks personally and would highly recommend this spirituality to any spiritual seekers. PD is still undecided about incorporating John’s spiritual teachings in prayer and is willingness to rethink or reevaluate current spiritual practices. PD would agree that an authentic Christian spirituality can lead a person back to a community of faith.
PD agrees being more open to the actions of the Holy Spirit after exposure to John of the
Cross’s spirituality. PD considers John as guide for assistance in his spiritual and prayer life and understanding of religion and discernment. PD believes the spirituality of the dark night has helped to deepen a life of prayer. However, PD remains undecided on appropriating elements of journey of the soul to the contemplation of God as presented by John. PD is currently experiencing difficulties with spiritual dryness but remains firm and steadfast on planning to spend more time in prayer (“wasting time with God”). 89
In conclusion, PD seems to have had a good experience. PD considers to being a spiritual seeker than a religious person but believes that religion and the institutional church are very important. John of the Cross has helped PD to enter deeper in the spiritual and prayer life.
PD has a desire to spend more time in meditation, sees John as a spiritual guide, and still struggles to begin appropriation of some elements of Johns’ spirituality.
Participant E (PE)
PE believes in God with absolute certainty and sees religion as very important in life.
Before the implementation of the project PE responds that spirituality is connection with God; after the project the response is a “set of practices or actions that lead closer to God.” Before the project PE thinks that some of the characteristics of the spiritual person include “living a disciplined life,” “being in touch with nature,” and being “a free spirit.” After the project the response is “one who is in touch with nature” only. For PE religion is a “set of rituals and disciplinary practices” and religion includes “rituals,” “silence and kneeling,” and “recitation of prayers.” The religious person is one who “attends church regularly” and “follows the rules and commands.” PE is currently attending church services on a weekly basis.
PE describes himself as always having good experiences in the church with ups and downs as well; as very open to learning more about the Church; and believes strongly that both community and solitude are important for growth in the spiritual life. PE strongly disagrees that solitude alone can help someone grow spiritually. Before implementing the project PE understands prayer as a “relationship with Jesus Christ,” surprisingly after the project it is just a
“conversation with the divine.” PE prays alone and with others on a daily basis and learned how to pray at home and summer camps. For PE spirituality and religion are very important and 90 acknowledges to have experienced conversion in the past. PE would agree to being more of a spiritual seeker than a religious person.
PE’s assessment of the project and presentation was good but feels that John of the Cross did not help much to understand the journey of the spiritual seeker. However, the spirituality of the dark night helped to see some spiritual imperfections and how to address them. What PE appreciates the most about the topics presented is the understanding of self and the struggle and fight against temptations and attachments. PE did all the required prayer exercises and meditation but wished to have had a survey on the attachments that they struggle with. PE felt that most people do not feel comfortable sharing in a group setting.
PE’s final evaluation shows a positive look towards the spirituality of the dark night. It has helped to understand better the personal spiritual journey and is willing to rethink or reevaluate current spiritual practices. PE is trying to appropriate elements of the journey of the soul to contemplation of God as presented by John and is more open to the actions of the Holy
Spirit. However, PE is not sure about incorporating John’s teaching on the spiritual and prayer life, and at this moment cannot recommend this spirituality to spiritual seekers. PE feels unable to relate to the language of the dark night and is not sure how an authentic Christian spirituality can lead someone back to a community of faith. Also PE does not see John as a guide for the spiritual and prayer life and understanding of religion and discernment. PE feels the spirituality of the dark night has not helped to deepen a life of prayer. PE views John as very negative.
In conclusion, PE is more of a spiritual seeker but believes religion and the institutional church are very important. The project helped to enter deeper in the understanding and struggle with temptation and attachments. However, it seems that PE experienced John of the Cross as very negative rather than positive. 91
Participant F (PF)
PF believes in God with absolute certainty and thinks that religion is very important.
Before implementing the project PF understood spirituality as a combination of elements:
“practices or actions that lead one closer to God,” a “human quest for transcendence,” and a
“constant search for the meaning of life.” After implementation of the project PF thinks spirituality is just a “set of practices or actions that lead closer to God.” PF’s understanding of the characteristics of the spiritual person also changed from “living a disciplined life,” “being in touch with nature,” spending significant time “reading spiritual books” and being “a free spirit” to simply “living a disciplined life” after project implementation.
PF’s understanding of religion did not change much after implementation of the project.
Before the project PF thought of religion as “teachings about God,” “silence and kneeling,” and
“recitation of prayers.” After implementation of project religion is “ritual and disciplinary practices” and “recitation of prayers.” Also, before the project PF thought that characteristics of a religious person included “attending church regularly” and “following rules and commands;” after the project Pf thinks the religious person practices “acts of devotion on a daily basis.” PF’s attendance to religious services changed from going monthly to weekly.
PF’s perception of the institutional church is positive and acknowledges to having experienced ups and downs in the church; the overall church experience has always been good.
PF is open to learning from the Church and believes that both community and solitude are important for growth in the spiritual life. PF’s understanding of prayer did not change much after implementing the project; prayer is “silence,” “conversation with the divine,” a “relationship with Jesus Christ,” “recitation of prayers” and “reading the sacred books (Bible, Torah, Koran).”
PF prays alone and with others on a daily basis and learned how to pray in the RCIA process. 92
Finally, spirituality and religion are important and PF considers being more of a spiritual seeker than a religious person.
PF had a very positive project experience; it helped understand the spiritual journey of a seeker and be able to see spiritual imperfections and how to address them. PF affirms to have a better understanding of religion and spirituality. Exposure to the spirituality of the dark nigh has helped her to understand better the personal spiritual journey and has started to incorporate some of John of the Cross’s teachings on the spiritual and prayer life. At this moment PF is willing and open to reevaluate or rethink some current spiritual practices. PF would highly recommend John of the Cross’s spirituality to those who consider themselves spiritual seekers. Nonetheless, at this moment PF is still undecided about identifying with the language of the dark night.
In conclusion, both religion and spirituality are important for PF. PF identifies more as a spiritual seeker than a religious person. John of the Cross has helped to be more open to the actions of the Holy Spirit in this life. PF has started to appropriate elements of John’s spirituality and teachings in her own life. Pf sees John as a spiritual guide for assistance in the spiritual and prayer life. PF feels that the spirituality of the dark night has helped to deepen a life of prayer. PF firmly believes that the principles of this spiritual itinerary can help combat spiritual dryness.
Participant G (PG)
Participant G believes in God with absolute certainty and religion is somewhat important
(not too important before project). PG understands spirituality as “practices or actions that lead closer to God,” a “human quest for transcendence” and a “constant search for the meaning of life” (compared to practices or actions that lead closer to God before project). PG thinks the spiritual person lives “a disciplined life,” is “in touch with nature,” spends significant “time doing spiritual reading” and is “a free spirit” (compared to living a disciplined life before the 93 project). Religion means “teachings about God” and some elements include “silence and kneeling” and “recitation of prayers.” Before the project PG thought religion to be “rituals and disciplinary practices.” Characteristics of the religious person include “attending church regularly and following rules and commands.” PG attends religious services on a weekly basis
(compared to monthly before project).
PG’s experience of the institutional church has always been positive and is very open to learning from the church. PG thinks that both community and solitude are important for growth in the spiritual life, and prayer is very inclusive: “silence,” “conversation with the divine,”
“relationship with Jesus Christ,” “recitation of prayers” and “reading of sacred books (Bible,
Torah, Koran).” At this moment PG states to not pray with others or alone. This is an interesting change since PG stated, before the project, to pray with others sometimes and alone occasionally.
PG learned how to pray in the church and believes spirituality and religion are very important; before the project PG was unsure about the importance of spirituality in her life.
PG had a positive project experience because it helped to understand the journey of the spiritual seeker and to see some spiritual imperfections and how to address them. The project provided some useful information to reflect on. At this moment PG thinks John of the Cross’s spirituality of the dark night helped to have a better understanding of the personal spiritual journey and is willing to rethink or reevaluate current spiritual practices. PG feels that this spirituality has helped on being open to the actions of the Holy Spirit and sees John of the Cross as a guide for assistance in the spiritual life. However, PG is undecided about relating to the language of the dark night and does not feel ready to incorporate some of John’s teachings in personal spiritual and prayer life. Also, PG is unsure about recommending this spirituality to 94 spiritual seekers and has not started to appropriate elements of John’s teaching. This spirituality has not helpful to make progress in prayer and spiritual life.
In conclusion, PG sees John’s spirituality as interesting and thought-provoking but not as something that can be appropriated. At this moment PG cannot identify with John’s language of the dark night; it is not personal. PG is more of a religious person than a spiritual seeker.
Participant H (PH)
Participant H believes in God with absolute certainty and thinks that religion is very important. Spirituality is a combination of elements such as “practices or actions that lead closer to God,” a “human quest for transcendence” and a “constant search for the meaning of life.”
Before the project PH understood a spiritual person to be someone “faithful and connected.”
After the project the spiritual person is “one who lives a disciplined life,” is “in touch with nature,” “one who spends significant time reading spiritual books” and “a free spirit.”
PH’s understanding of religion and characteristics of a religious person did not show any changes after the project. Religion is made of “rituals and disciplinary practices,” “teachings about God and attending church.” Elements of religion include “silence and kneeling” and
“recitation of prayers.” A religious person is one who “attends church” regularly and “follows rules and commands.” PH currently attends religious services weekly.
PH has a positive experience with the institutional church and is open to learning from the church and believes that both community and solitude are important for growth in the spiritual life. PH acknowledges not to be sure if solitude is all one needs in order to grow spiritually but is open to this idea.
PH’s understanding of prayer did not change after implementation of the project. Prayer is all inclusive: “silence,” “conversation with nature,” “relationship with Jesus Christ,” 95
“recitation of prayers,” and “reading sacred books (Bible, Torah, Koran).” PH learned how to pray at home and currently prays alone and with others daily. Before the project PH stated that both spirituality and religion are very important but after the project is undecided about their importance.
PH had a positive project experience because it helped in getting a better understanding of religion and the journey of the spiritual seeker. It also the time needed to reflect about life.
However, at this moment PH is not sure if John of the Cross’s spirituality of the dark night has helped in getting a better understanding of current spiritual journey. PH has not incorporated
John’s teachings and is not sure about rethinking or reevaluating current personal spiritual practices. However, even if level of appropriation is minimal PH thinks the language of the dark night speaks to personally and would recommend this spirituality to all those who see themselves as spiritual seekers.
PH remains undecided about what to do next after experiencing the spirituality of the dark night. PH is not sure if John of the Cross is a guide for assisting in prayer and the spiritual life, and if this spirituality has helped deepen prayer experience. This spirituality has not helped on being more open to the actions of the Holy Spirit. PH believes that being okay to struggle with one’s faith is one of the teachings of the spirituality of the dark night that has a deep impact.
In conclusion, PH shows very few changes before and after the project on attitude towards spirituality and religion. PH remains undecided as to whether or not John of the Cross’s spirituality of the dark night truly speaks on a personal way. PH is more of a religious person than a spiritual seeker.
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Participant I (PI)
Participant I believes in God with absolute certainty and thinks religion is very important.
Spirituality is a “set of practices or actions that lead one closer to God” and a spiritual person is one who is “in constant prayer and has knowledge of God.” PI believes that religion is a “set of structures that provide guidance” that help an individual to know and love God, and lead a holy life; it is a community seeking God. Elements of religion include “silence and kneeling” and
“recitation of prayers.” A religious person “attends church regularly” and “follows rules and commands.” PI currently attends religious services on a weekly basis.
PI has a very positive experience of the institutional church and is very open to learn from the church; also strongly believes that both community and solitude are necessary for spiritual growth. PI has an inclusive understanding of prayer before and after the project. It includes “silence,” “conversation with the divine,” a “relationship with Jesus Christ,” “recitation of prayers,” and “reading the sacred books (Bible, Torah, Koran).” PI learned how to pray at church summer camps and currently prays alone and sometimes with other people.
Spirituality and religion are very important for PI. Before implementation of the project
PI was undecided about being more of a spiritual seeker than a religious person and vice-versa.
After implementing the project, PI strongly considers being more of a religious person than a spiritual seeker.
PI had a good project experience because it helped to understand the journey of the spiritual seeker, and feels having a better grasp of the meaning of spirituality and religion. What
PI appreciates most about the project is that it was a unique look at spirituality and the idea of finding joy without comfort or in moments of suffering. PI tried to incorporate the teachings of the spirituality of the dark night during weekly holy hour. PI admits that John’s language was a 97 bit difficult to understand at times and thinks that the dark night is a gift to be received. PI feels not spiritually mature person to be able to enter into the dark night but appreciates having this type of reflection in order to grow in spiritual maturity.
PI feels to have fallen short on being able to appropriate the spirituality of the dark night, and is not sure if John of the Cross has been helpful to understand the spiritual journey. PI still has difficulty with the language of the dark night and has not been able to incorporate John’s teachings. PI is undecided at this moment about rethinking or reevaluating current personal spiritual practices. Furthermore, PI feels that John’s spirituality has not helped in deepening personal prayer life and remains undecided about the influence of this spirituality to help reflecting on the actions of the Holy Spirit. At this moment PI does not see John as a guide to assist in prayer or a better understanding of religion, discernment and the spiritual life.
In conclusion, PI feels that John of the Cross has helped in providing the opportunity to begin the process of removing personal comforts and the need to do more spiritual reading. The understanding of religion, prayer and spirituality remain very much the same before and after the project. John of the Cross’s spirituality of the dark night is an interesting spiritual approach and/or perspective. PI tried and struggled to incorporate some of John’s teachings. At this moment John has not helped to deepen a life of prayer. It is remarkable that PI openly expresses not being spiritually mature to engage and/or enter the dark night. PI acknowledges, after exposure to John of the Cross, that it is difficult to enter into this spirituality.
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Participant J (PJ)
PJ believes with absolute certainty in God, thinks religion is very important, and understands spirituality to be “practices or actions that lead closer to God,” a “human quest for transcendence” and a “constant search for the meaning of life.” Characteristics of the spiritual person include “living a disciplined life,” “being in touch with nature,” “spending significant time reading spiritual readings,” and being “a free spirit.” Before implementation of the project, spirituality consisted in practices that lead closer to God and living a disciplined life only. PJ’s understanding of religion and the religious person did not change after the project. Religion is comprised of “rituals and disciplinary practices” and “attending church.” Elements of religion include “silence and kneeling” as well as “recitation of prayers.” The religious person “attends church regularly” and “follows rules and commands.” PJ currently attends religious services on a daily basis.
PJ’s experience with the institutional church has not always been positive; there have been many ups and downs. However, PJ remains open to learning from the church and believes that both community and solitude are important for growth in the spiritual life. For PJ prayer is
“silence,” “conversation with the divine,” a “relationship with Jesus Christ,” “recitation of prayers,” and “reading the sacred books (Bible, Torah, Koran).” PJ learned to pray by reading spiritual books on prayer and currently prays alone on a daily basis and sometimes. Spirituality and religion are very important and PJ considers self being more of a spiritual seeker than a religious person.
PJ had a positive project experience because it helped in getting a better understanding of the journey of the spiritual seeker, spirituality and religion. PJ feels the presentations on the spirituality of the dark night helped to delve deeper into the spiritual life and practices and see 99 some spiritual imperfections and how to address them. At this very moment PJ feels that John of the Cross’s spirituality has helped to have a better understanding of the personal spiritual journey. PJ is undecided if the language of the dark night speaks personally but is trying to incorporate some of John’s teachings. PJ feels ready to begin to reevaluate or rethink some current spiritual practices and to recommend the study of this spirituality to those who consider themselves spiritual seekers. After implementation of the project, PJ believes that John of the
Cross has assisted in helping to be more open to the actions of the Holy Spirit. The spirituality of the dark night has helped PJ to deepen a life of prayer and PJ has started to appropriate elements of John’s spirituality. John of the Cross is a guide for assistance in the spiritual life.
In conclusion, PJ had a positive project experience. What PJ takes from this project experience is that a spiritually mature person does not necessarily have to have the most vibrant faith. Feelings are not the best indicator of the depth on one’s spiritual life. For PJ spirituality, religion and prayer are very important and it is important to be open to the actions of the Holy
Spirit. PJ is more of a spiritual seeker than a religious person and shows openness to grow in the spiritual life at a very young age.
CHAPTER 6
GENERAL CONCLUSIONS
Reflection on the Implementation of Project: Goals and Expected Outcomes1
The initial purpose of the project was to check if John of the Cross’s spirituality of the dark night could have a positive impact in the spiritual lives of emerging adults in college, in particular those who consider themselves spiritual seekers. By positive impact I mean the achievement of the following goals: 1) help the participants to be open for a better awareness of the meaning of spirituality, religion and prayer by utilizing adult learning models of spiritual discernment; 2) help the participants acquire a better understanding of the dynamics of spiritual purification and journey to the contemplation of God through a careful reading of selected texts from The Dark Night; and 3) adapt the structure of the spiritual journey, as presented in The
Dark Night, for the development of a spiritual formation program geared toward emerging adults in a post-modern culture in a college setting. I believe the project accomplished all these goals.
The expected outcomes after completion of the project included: 1) participants having a better understanding of spirituality, religion and prayer, and why they do not need to be mutually exclusive; 2) participants would agree or be open to the possibility that John’s understanding of the spiritual journey to God, expressed through the dark night, can speak to their personal experience; 3) participants would appropriate elements of John’s spirituality and recognize him as a guide for spiritual discernment and formation; 4) participants would be open to explore how a Christo-centric spirituality can lead to a better understanding of organized religion; and 5) participants would consider making behavioral changes in their particular spiritual practices and attitudes.
1 For survey responses and final evaluation of project see chapter 4 and Appendix 7.
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The expected outcomes of the project were partially accomplished. Five participants
acknowledge the need to grow in their spiritual and prayer life after being exposed to John of the
Cross. Four participants admit that detachment from possessions is an area of their life which
they need to work on. Most of them acknowledge that a Christian spirituality can lead them to a
better understanding of religion. Also they seem to have an awareness of the importance of God,
religion and spirituality in their lives. As a whole this group still shows the dichotomy of being
spiritual but not religious or religious but not spiritual. Four participants consider themselves
spiritual seekers and not religious, but they are not opposed to religion. They simply see
themselves as seeking for spiritual nourishment and see the Church, through her sacraments and
community, as providing spiritual food. Nonetheless they believe that they can also find spiritual
nourishment outside of organized religion (Church).
The greatest challenge in this project was to facilitate a dialogue between emerging adults
and the spiritual richness of John of the Cross. The language of The Dark Night (book one in
particular) was very difficult to process and identify with for the participants. For some of them
he came across as negative rather than positive; other participants thought he brings an
interesting spiritual perspective; and a few of them would consider him a spiritual guide that they
would recommend to others.2 They also had difficulty doing the spiritual exercises (for reflection
and meditation) provided in the Spiritual Guide. I cannot say whether or not this group was
spiritually mature enough for this type of spiritual formation; the treatise of The Dark Night is
very complex. The fact that most of them were in RCIA may indicate that perhaps this was not
2 According to Mark O’Keefe, first time readers are often invited to begin with the poetry, The Spiritual Canticle or The Living Flame of Love, in which the power and depth of John of the Cross’s love is evident. A first time reader of The Ascent of Mount Carmel and its companion work The Dark Night who fails to understand that he is writing about a path to attain loving union with the Beloved or fails to keep it in mind will feel that the path offered by John of the Cross is nothing but negation, drudgery, and hardship. See Mark O’Keefe, Love Awakened by Love: The Liberating Ascent of Saint John of the Cross (Washington: ICS Publications, 2014), 34-35. 102 the best group of emerging adults to work with on this type of project. However, they were committed and eager to learn about the faith and grow in their spiritual and prayer life. I would agree with Mark O’Keefe that perhaps a better way to engage readers, in my case emerging adults, would be by focusing on John’s depth of love. A more spiritually mature and older audience may be ready for The Ascent and The Dark Night.
Looking back at this experience I think having more time to implement the project would have been beneficial. Six (6) weeks is not enough time to let emerging adults begin to savor the spiritual richness of John of the Cross. Whether or not exposure to The Dark Night is a good way to introduce them to a spirituality that will help them to begin a process of self-denial
(mortification) and put them on the journey to contemplation is the best way is up to debate. At least with this small group, it seems that book one (the night of senses) was a lofty project.
However, I can say that at least it helped some of them to be aware of the need to check on the attachments they have in their lives and to find ways to live a simpler lifestyle. Some others realized the tremendous need and importance of prayer and that it is normal to struggle with faith and the reality of spiritual dryness.
On the other hand, the question remains if emerging adults are the right audience for this type of spiritual formation. Can the Carmelite spiritual tradition make a contribution?3 It seems to me, based on the surveys and evaluations, that an older group of young adults may be more suitable for this type of project. Life experience is needed. In order to enter into the dynamics of the spirituality of the dark night a higher level of a life of prayer is necessary. Individuals who practice daily meditation may be more ready for this type of experience; emerging adults are still
3 According to Marc Foley, John Paul II was convinced that the church’s great challenge in the new millennium was to make the church, the home and school of communion. A more contemplative church would bring about a deeper communion. For Foley, a major resource for making the church more contemplative is the Carmelite tradition. See Marc Foley, The Ascent of Mount Carmel: Reflections (Washington, ICS Publications, 2013), ix. 103 in the very early stages of meditation. Keith Egan recommends that The Ascent of Mount Carmel be studied only after reading John’s poetry and The Living Flame of Love.4
A spirituality that is less ascetical may be the best way to introduce them to the richness of the Catholic spiritual tradition. John of the Cross states right from the beginning of his treatise
“souls begin to enter this dark night when God, gradually drawing them out of the state of beginners (those who practice meditation on the spiritual road), begins to place them in the state of proficients (those who are already contemplatives).”5 Furthermore, he says “readers should not be surprised if this doctrine on the dark night – through which a soul advances toward God – appears somewhat obscure.”6 Some of the emerging adults who participated in this project are barely in the early stages of the state of beginners. Most of them expressed the desire to spend more time in prayer after being exposed to this spirituality. I hope that the project, at least, planted some seeds on good soil and I have no reason to doubt all of them are good soil. Since I did not include a follow up interview with the participants as part of the project I have no way to know where they are, spiritually, at this moment. This is a limitation of the scope of this project.
Finally, the survey questions followed a very strict and pre-conceived notion of the meaning of religion, spirituality and prayer. By this I mean that I put a list of concepts or ideas related to those categories and the participants chose what made sense to them. I did not provide open-ended questions to truly hear directly from them. Would the results have been different? It is difficult to answer this question since the group that I have did not have much life experience and were just being initiated into the sacramental life of the Church. They are in the early stages of the life of faith. The surveys, at least my initial intention, were intended to provide a broad idea of the emerging adults’ thoughts on religion, spirituality and prayer and see if any noticeable
4 Foley, The Ascent of Mount Carmel, x-xi. 5 DN, I,1,1. 6 Ascent, Prologue, 8. 104 changes would occur after implementation of the project. Is this the best approach? I do not know. It would be worth looking into changing the format of the survey if I do this project again.
It is an option worth considering for future research.
Implications for Pastoral Ministry
Spiritual formation of emerging adults, especially those in college, is vital. Helping them to grow in intimacy and friendship with the Blessed Trinity through Jesus Christ ought to be the mission of all campus ministries. In this section I present what I think are some of the implications of my project for the spiritual formation of emerging adults in campus ministry programs across the nation.
First, my contribution to ministry with emerging adults was centered on helping them to begin the journey of union with God through the night of the senses as proposed in The Dark
Night. I proposed a kind of spiritual workout (Spiritual Guide, Session 1) to set the tone of the project. Working out in the spiritual life requires sacrifices (self-denial; mortification of the senses) in order to be free from attachments. The saying “no pain no gain” used in sports seems fitting to my project and it reminds us of St. Paul’s exhortation to all Christians:
“Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win. Every athlete exercises discipline (my own emphasis) in every way. They do it to win a perishable crown, but we an imperishable one. Thus I do not run aimlessly; I do not fight as if I were shadowboxing. No, I drive my body and train it (my own emphasis), for fear that, after having preached to others, I myself should be disqualified.” (1 Corinthians 9:24-27)
Training in the spiritual life requires the fostering of asceticism (askesis); a life of training and discipline. This is the key for a proper discernment of what leads one to intimacy with the
Blessed Trinity. The way to Eternal Love and Truth requires purification; John of the Cross provides the itinerary. 105
Secondly, I hope my project helps to initiate and/or contribute to the conversation among college campus ministry programs on ways to help emerging adults to grow and mature in their spiritual life. Spiritual formation with them needs to be flexible; campus ministers and chaplains need to be aware of their spiritual maturity level. One of the challenges we face is to form prophetic-contemplative young adults. Finding ways to foster and/or nourish an authentic prophetic spirit, that is, attentive listening to the word of God and helping emerging adults to have moments of deep solitude are necessary. Also, there needs to be a resolute determination to create experiences of the desert; Lent is a good starting point, so that they enter into the dynamic of the Christian life. It is in the desert where the absence of God is felt, but it is also the ideal place of encounter with Him.
Third, campus ministers and chaplains must have knowledge, insight and experience in the spiritual way because by the very nature of their ministry they are spiritual leaders (spiritual accompanists). This is a pressing challenge in campus ministry, spiritual accompaniment and having the proper tools for spiritual discernment. How are campus ministers being formed spiritually to lead others on their spiritual journey? Are all chaplains trained as spiritual directors? Are campus ministers and chaplains facilitating authentic moments of spiritual growth? Are we forming prophetic-contemplative young adults firmly rooted in prayer?
Finally, ascetic-prophetic-contemplative spiritual formation is a contribution to the new evangelization. John Paul II called in 1983 for a new evangelization, “new in its ardor, methods and expression.” Benedict XVI called in 2010 for “re-proposing” of the Gospel; the new evangelization is new in its inner thrust and methods, and necessary in order to confront the cultural crisis brought on by secularism. The new evangelization is a personal profound 106 experience of God.7 The project I implemented is a tool to assist emerging adults in college to have a personal and profound experience of God through exposure to the night of the senses.
What may be needed to make this project more appealing and successful is the creativity of campus ministers to inspire them to go deeper in their spiritual and prayer life. This is a challenge that I give to campus ministers and chaplains who may see value in this project and would like to use the spiritual guide as part of their spiritual formation programs.
Further Areas of Research on this Topic
I would like to conclude this treatise by suggesting some areas of research on this topic.
First, research for training in spiritual accompaniment and discernment, to assist emerging adults in their spiritual formation, is an area that needs attention. It would be beneficial to give spiritual accompaniment training to campus ministers and chaplains who work with them. The training would provide knowledge of the content of selected works, opportunities to grow in the understanding of prayer and the spiritual way, and opportunities for solitude. It would be important that those engaged in this type of spiritual ministry have life experiences of conversion so that they can guide emerging adults. I do not know if this research has already been done, if not, I think it is necessary so that campus ministers and chaplains are equipped to respond to the spiritual needs of young adults.
Secondly, implementation of this project, at a non-denominational institution, with older young adults might be helpful in order to see how they respond to exposure of the spirituality of the dark night. The group that I have in mind is young adults in their mid-to-late thirties (34-39 years old). This group would definitely be more mature in terms of life experiences. It would include single and married young adults; committed and non-committed in their faith tradition or
7 For more information see: http://www.usccb.org/beliefs-and-teachings/how-we-teach/new- evangelization/disciples-called-to-witness/disciples-called-to-witness-part-ii.cfm (accessed August 31, 2017). 107 church affiliation. Most of them would be out of school, in the labor force, and with different political ideologies. And I think I would have a larger pool of spiritual seekers.
Finally, research on best ways to help emerging adults explore the praxis of spiritual reading in order to help them appropriate the texts of John of the Cross would be an important contribution. This would be a way to help them experience spiritual transformation by assisting them to have an active lived (operative) spirituality. It would be fascinating assisting emerging adults to develop ways of understanding and appropriating the spiritual text. Kees Waaijman proposes a methodology for hermeneutic research for the praxis of spiritual reading.8 I would adapt or modify part of his structure and apply it to my work with young adults. This could be done at a campus ministry location or a non-Catholic institution open to the richness of John of the Cross’s spirituality.
8 Waaijman, 691-709. LIST OF APPENDICES
Appendix 1: Terminology (Glossary)
Appendix 2: Demographics Survey
Appendix 3: Pre/Post Project Survey
Appendix 4: Evaluation of Sessions
Appendix 5: Final Evaluation
Appendix 6: Exit Evaluation
Appendix 7: Spiritual Guide (Handouts)
Appendix 8: Part III of Final Evaluation
Appendix 9: Participant’s Exit Survey Responses
Appendix 10: Power Point Presentations Outline
Appendix 11: Consent Forms
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APPENDIX 1: TERMINOLOGY
Definition of Important Terms
There are multiple terms in the treatise and the project that need a brief definition. This
list is by no means exhaustive but it is comprehensive enough to use it as a reference. I am
indebted to Kieran Kavanaugh’s translation of The Collected Works of St. John of the Cross, in
particular his glossary of terms. Also to Marc Foley’s work The Ascent of Mount Carmel for
providing a list of key Sanjuanist terms that will make the reading easier for those not familiar
with the spirituality of St. John of the Cross. All definitions come from these two works unless
marked differently.
Annihilation: In the moral and spiritual sense it means the emptiness or poverty of spirit that
disposes an individual for a greater infusion of faith, hope and love.
Appetites: John of the Cross uses this term as the desires that both impede union with God and
weary, torment, darken, defile and weaken the soul.
Beginners: Those in the first stage of the spiritual life, they experience conversion and begin to
respond to the divine call.
Church: She is the bride and body of Christ and participates in the beauty of the Bridegroom.
Contemplation: The communication of God untied to the senses, received passively by the spirit in an attitude of faith and love.
Detachment: The equivalent of poverty of spirit, refers to a freedom from the appetites so the heart may be surrendered entirely to God in the union of faith, hope, and love.
Dryness: A lack of satisfaction and savor in one’s prayer and spiritual practices (Night, 1.8.3)
Emerging adults: It is a transition period of those who are no longer adolescents but see themselves as partly adults; this group usually encompasses those in their late teens to early 20s. 110
It is the age of identity exploration, instability, being self-focused, feeling in-between, and possibilities.1
Faith: The theological virtue that brings together, from the objective viewpoint, Christ, who is
God’s full revelation of himself, and, from the subjective viewpoint, the soul insofar as it adheres and responds (Ascent 2.22.3-7). It involves paradox: the light, the truths of God, are clouded in darkness (Ascent 2.3.4-6).
God: The central reality of the soul and of the whole world, designated also by the threefold personal name: Father, Son, and Holy Spirit. Both one and three, he has his own intimate life of love and communion (Ascent 2.9.1). Divinizes humans, and they become God through participation.
Hope: One of the three theological virtues, which, in its more specific function, unites the memory with God and empties it of all possessions (Ascent 2.6.1-3).
Imperfections: Small attachments; little satisfactions. One’s attachments interfere with the dynamism of love and spiritual progress. Habitual imperfections, when known, recognized, and voluntary, impede one from reaching the freedom of union (Ascent 1.11.3-4). The dark night purges the soul of its habitual imperfections (Night 2.5.1).
Love: Imposes the discipline of emptying oneself for God of all inordinate attachments, of all that is not God (Ascent 2.5.7). Finds satisfaction in nothing less than God. Love of neighbor increases with love of God (Ascent 23.1; Night 1.4.7)
Mortification: A radical attitude, a putting to death of all inordinate appetites within oneself.
One cannot find God without mortifying evil within oneself; this gets to the root of the practice of all virtues.
1 Jeffrey Jensen Arnett, Emerging Adulthood: The Winding Road from the Late Teens to the Twenties (New York: Oxford University Press, 2004), 7-17 111
Night: Expresses the privation of satisfaction and activity consequent of one’s communion with
God, who is both near and transcendent.
Night (Dark): It is an inflow of God into the soul who teaches the soul secretly and instructs it in
the perfection of love. It is God’s presence that invites us to choose to do his will. It is the very
mystery of God’s presence in our lives. It is a complex reality because it encompasses all modes
of God’s presence in the soul and the soul’s vast range of responses. This presence of God
invites us to let go of all that is contrary to God’s will for us, we resist. It is an inner struggle at
such moments as we experience the conflict between God’s invitation to love and our
resistance.2
Nones: This group claims no religious affiliation; they are grouped in the unchurched category.
Nothing (Nada): In contemplation, “doing nothing” is a spiritual attitude of receptivity (Night,
1.10.1-6).
Perfect: Those who have passed through the nights of purification and have reached perfection,
or the full union of spiritual marriage (Night, 2.24).
Prayer: Communion with God, requiring a will that is with him and a mind set on him (Ascent
3.36.1). Its aims should be what is more pleasing to God (Ascent 3.44.1-2).
Proficient: Persons who are in the second of the three stages of the spiritual journey, or the illuminative way. Suffer from aridity, darkness, and longings of love (Night, 2.5.2; 6.4; 11.7).
May know deep quiet, peace, and love in God’s presence (Night, 2.17.3-6).
Purification: The process by which one eliminates, through the theological virtues, all that is contrary to receiving into one’s own life the fullness of God’s life.
Sense: In the plural refers to the bodily faculties or powers that have corporeal things as their
objects. God cannot be grasped by the senses. They are not capable of spiritual things.
2 Marc Foley, The Ascent of Mount Carmel (Washington: ICS Publications, 2013), 2-3. 112
Soul: Frequently used in referring to the whole person; a beautiful image of God, where he
dwells (Ascent 1.9.1).
Spirit: The higher, superior, or interior part of the soul in contradistinction to the sensory part.
Spiritual but not religious (SBNR): This group rejects organized religion as the sole means for achieving spiritual growth; they consider themselves spiritual seekers.
Spiritual Marriage: A mutual, total surrender of love between the soul and God. God communicates his secrets and love to the soul in a direct manner.
Stages: States, degrees, or ways of spiritual growth or development. The main classifications are: beginners, proficients, and perfect; or purgative, illuminative, and unitive ways (Night 1.1.1;
Night 2.1)
Union (Supernatural): It is the goal of the spiritual journey, a union of likeness brought about through love.
Virtue: A capacity or power. In beginners, virtues are weak and imperfect; in proficients, they are strong and solid; in the perfect they are heroic (Night 1.1.1-3; 13.5).
Passive and Active: John uses passive, in reference to purification, to refer to our relationship to
God’s grace; we are the recipients of God’s continuous presence that guides, enlightens, strengthens, and consoles us. The active dimension of purification is our response to God’s presence; is acting upon the grace that was given.3
Active Night of Sense: It is the point of departure; it is a metaphor for the first stage of the dark
night. It is the honeymoon period of our relationship with God. Its focus is on behavioral change;
the purpose is to reorient our desires. It is the soul’s first attempt to change its life organizing
principle (pursuit of pleasure) to living a life of virtue.4
3 Foley, 6. 4 Ibid., 7-8. 113
Passive Night of Sense: It is a dry, confusing, and painful period and time of transition when the
soul detaches itself from God’s consoling presence and learns to adjust itself to God’s
contemplative presence.5
Active Night of the Spirit: It is the spiritual path that we walk for the rest of our lives. It is the day-in and day-out task of growing in knowledge and love of one’s spouse. It is to be attentive to
God’s gentle presence; it is to live without the concern and/or the desire to taste of feel God. It is to be attuned to the promptings of the spirit and to respond to the daily events of life in faith, hope, and love.6
Passive Night of the Spirit: It is the stage in which the guiding light of contemplation becomes
a searing ray that assails the soul (Night, 2.5.5). The inflow of God intensifies and the soul stands
utterly exposed and is overwhelmed by what it sees. The soul stands naked before its sinfulness
and lack of integrity; it feels utterly wretched and believes that God has abandoned it. This is the
moment when God is more united to the soul than ever before.
5 Ibid., 11. 6 Ibid., 10-11. 114
APPENDIX 2: DEMOGRAPHICS SURVEY
The Catholic University of America School of Theology and Religious Studies Doctor of Ministry Project
Name of Investigator: Juan Rendon Project Location: SMU Catholic Campus Ministry
Project: The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College Participant’s Name
Date
STATISTICAL INFORMATION – PROFILE OF PARTICIPANTS All information you provide will be used for the writing of a doctoral treatise. Your participation will provide a sample for further research into the areas of prayer and spiritual life among young adults in college. This survey is intended for research educational purposes ONLY. Your name will not appear in the research.
1. I grew as in this religious affiliation. a. Evangelical (Pentecostal, Congregationalist, etc.) b. Mainline Protestant (Episcopalian, Lutheran, Methodist, Presbyterian, etc.) c. Roman Catholic d. Other: ______
2. I grew up in a religious/traditional environment. a. Yes b. No c. Other: ______
3. I am attending RCIA sessions to receive sacraments of initiation on Easter. a. Yes b. No
4. I would be interested in exploring a spirituality of purification and love in the upcoming Lenten season. a. Yes b. No c. Undecided
5. What is your ethnic background? (check all that apply) a. African American or Black b. American Indian or Alaskan Native c. Asian d. Hispanic/Latino/Spanish origin e. Native Hawaiian or Other Pacific Islander 115
f. White (Caucasian) g. Other: ______
6. What is your age? a. 18–20 b. 21–25 c. 26–29 d. 30+
7. I am currently a… a. Freshman b. Sophomore c. Junior d. Senior e. Graduate Student
8. My declared major falls in this category: a. Business b. Law c. Liberal Arts d. Medicine e. Politics f. Science g. Technology h. Other: ______
9. What I hope to do after graduation is…
10. What I look for the most at my church and/or campus ministry is…
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APPENDIX 3: PRE-PROJECT/POST-PROJECT SURVEY
The Catholic University of America School of Theology and Religious Studies Doctor of Ministry Project
Project: The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College Participant’s Name
Date
All information you provide will be used for the writing of a doctoral dissertation. Your participation will provide a sample for further research into the areas of prayer and spiritual life among young adults. This survey is intended for research educational purpose ONLY. Your name will not appear in the research.
Belief in God, Religion 1. Do you believe in God or a universal spirit? How convinced are you about your belief? a. Absolutely certain b. Fairly certain c. Not too certain d. Do not believe in God e. I am not sure 2. How important is religion in your personal life? a. Very important b. Somewhat important c. Not too important d. Not at all important e. I am not sure
On Spirituality and Religion CIRCLE THE LETTER of only one STATEMENT that best responds to the question. 1. I understand spirituality as: a. Practices or actions that lead me closer to God b. A human quest for transcendence c. A constant search for the meaning of life d. All of the above e. Other: ______
2. Some characteristics of a “spiritual” person include: a. Living a disciplined life b. Being in touch with nature (creation) c. Spending significant time reading spiritual books d. A free spirit e. All of the above f. Other: ______
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3. I understand religion as: a. Rituals and disciplinary practices b. Teachings about God c. Attending Church d. Other: ______
4. Some elements of religion include: a. Silence and kneeling b. Recitation of prayers c. All of the above d. Other: ______
5. Some characteristics of a “religious” person include one who: a. Attends church regularly b. Follows the rules/commandments c. All of the above d. Other: ______
6. Attendance at religious services: I currently attend the Church: a. Daily b. Weekly or more c. Monthly or more d. Seldom
On the Institutional Church CIRCLE only the LETTER of the answer that best responds to the statement. 4=Strongly agree 3=Agree 2=Undecided 1=Disagree 1. My experience with the Church has always been good. a. 4 b. 3 c. 2 d. 1
2. My experience with the Church has had ups and downs. a. 4 b. 3 c. 2 d. 1
3. I think that I am open to learn more about the Church. a. 4 b. 3 c. 2 d. 1
4. I believe that in order to grow in my spiritual life I need a community (others). a. 4 b. 3 c. 2 d. 1
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5. I believe that in order to grow in my spiritual life I need solitude only. a. 4 b. 3 c. 2 d. 1
6. I believe that in order to grow in my spiritual life I need both community and solitude. a. 4 b. 3 c. 2 d. 1
On Prayer CIRCLE only the LETTER of the answer that best responds to the statement.
1. I understand prayer as a. Silence b. Conversation with the divine or nature c. Relationship with Jesus Christ d. Recitation of prayers e. Reading the Bible, Torah or Koran f. All of the above g. Other: ______
2. When I pray, I pray with others: a. No b. Yes c. Sometimes d. No opinion
3. I learned how to pray at a. Home b. Church, Synagogue or Mosque c. Other: ______
4. During the week I pray… a. Daily b. Sometimes c. Seldom d. Never e. Other: ______
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On Spiritual Freedom CIRCLE only the LETTER of the answer that best responds to the statement. 5=Strongly agree 4=Agree 3=Undecided 2=Disagree 1=Strongly disagree
1. Spirituality is important to me. a. 5 b. 4 c. 3 d. 2 e. 1
2. Religion is important to me. a. 5 b. 4 c. 3 d. 2 e. 1
3. I have experienced conversion in my life a. 5 b. 4 c. 3 d. 2 e. 1
4. In the past I considered myself more of a spiritual seeker than a religious person. a. 5 b. 4 c. 3 d. 2 e. 1
5. In the past I considered myself more of a religious person than a spiritual seeker. a. 5 b. 4 c. 3 d. 2 e. 1
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APPENDIX 4: EVALUATION OF SESSIONS
The Catholic University of America School of Theology and Religious Studies Doctor of Ministry Project
PROJECT TITLE The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
Name: ______Date: ______
EVALUATION OF WEEKLY SESSIONS All information you provide will be used for the writing of a doctoral treatise that addresses the spiritual and prayer life of young adults in college. The results of your evaluation will be used for research and educational purposes ONLY.
5=Excellent 4=Very Good 3=Good 2=Fair 1=Poor Feedback about the content of the sessions The sessions… 5 4 3 2 1 Provided useful reading material Provided useful questions for study and reflection Clearly highlighted the participants’ responsibilities Helped you to understand the subject Created a welcoming environment Provided suggested reading materials
Feedback about the various topics presented The topics… 5 4 3 2 1 Help me understand the journey of the spiritual seeker I was able to see some of my spiritual imperfections and how to address them
Help me have a better understanding of spirituality and religion Grasped the basics of the meaning of the dark night of the soul
Open-Ended Questions 1. What did you appreciate the most about these sessions?
2. How would you describe your level of participation?
3. Final comments
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APPENDIX 5: FINAL EVALUATION
The Catholic University of America School of Theology and Religious Studies Doctor of Ministry Project
Name: ______Date: ______
PROJECT TITLE The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
FINAL EVALUATION The information provided will be used for the writing of the doctoral treatise and to assess the implementation of the project. This evaluation will measure the levels of personal appropriation of the material presented during the sessions and through your own study and reflection and open up more venues for research in the spiritual formation of emerging adults.
Circle the letter of the answer that best responds to the statement. 3=Agree 2=Undecided 1=Disagree
1. John of the Cross’s spirituality of the dark night has helped me to have a better understanding of my own personal spiritual journey. a. 3 b. 2 c. 1
2. I can relate to the language of The Dark Night because I feel that it truly speaks to me. a. 3 b. 2 c. 1
3. I have started to incorporate some of John of the Cross’s teachings in my spiritual and prayer life. a. 3 b. 2 c. 1
4. After exposure, study and reflection of the spirituality of the dark night of the soul, I am willing to re-think or re-evaluate my own spiritual practices. a. 3 b. 2 c. 1
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5. I would highly recommend a study of the spirituality of the dark night to all those who see themselves as spiritual seekers. a. 3 b. 2 c. 1
6. I have a better understanding of how an authentic Christian spirituality, that has the contemplation of God through the cross, can lead someone back to a community of faith. a. 3 b. 2 c. 1
Circle the letter of the answer that best responds to the statement. 3=Agree 2=Undecided 1=Disagree 1. After being exposed to John of the Cross’s spirituality I can see that I am more open to the actions of the Holy Spirit in my life. a. 3 b. 2 c. 1
2. I have appropriated elements of the journey of the soul to the contemplation of God as presented in John of the Cross’s teachings in my personal life. a. 3 b. 2 c. 1
3. I see John of the Cross as a guide for assistance in my spiritual and prayer life, understanding of religion, discernment and formation. a. 3 b. 2 c. 1
4. The spirituality of the dark night of the soul has helped me deepen my prayer life. a. 3 b. 2 c. 1
Open-ended questions 1. What are you planning to do for your spiritual growth after completing this study of the spirituality of the dark night? 2. What teaching of the spirituality of the dark night has had the most impact in your spiritual and prayer life? 3. Final Comments
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APPENDIX 6: EXIT SURVEY
The Catholic University of America School of Theology and Religious Studies Doctor of Ministry Project
NAME: ______Date: ______
PROJECT TITLE The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
All information you provide will be used for the writing of a doctoral treatise that addresses the spiritual and prayer life of young adults. This survey is intended for research educational purposes ONLY. Your name will not appear in the research.
Respond to the following open-ended questions. 1. What are your main reasons for leaving this project?
2. At what point did you start thinking about not continuing in this project?
3. Did anything said or done trigger your decision not to continue?
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APPENDIX 7: SPIRITUAL GUIDE FOR PARTICIPANTS
The Dark Night of the Soul: A Model of Spiritual Formation for Emerging Adults in College
SPIRITUAL GUIDE: SPIRITUALITY OF THE DESERT
God desires to lead you from a superficial manner of loving to a higher degree of divine love. He desires to liberate you from your lowly exercise of your senses to the exercise of your spirit. God desires to lead you in the way of virtue and have you persevere in meditation and prayer.
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STRUCTURE OF PRAYER EXERCISES
• Wisdom of John of the Cross
• Introduction to Teaching of John of the Cross
• Reflection
• Moment of Silence Moment of Silence Go to a quiet place where you can pause for a few minutes and be in silence and able to reflect, meditate and pray. Make sure you sit on a comfortable position for this period of silence, reflection and meditation. After reading the short reflection pause for a few minutes in silence.
• Silence Dynamic (Steps) – it repeats every week Silence Dynamic (steps) Ask for the Spirit to be with you as you seek to understand God’s will in your life. Ask God to put in you the deepest and most beautiful desires and a clean and new heart. Make a commitment to ask for the gift to desire what God desires, and as God’s desire becomes clear, to choose it. • Let silence deepen in and around you. • Do not make any judgments: o Simply write down in your journal whatever comes to mind o Then allow a parallel history to form about your life and what you just read • What would you like to say to God at this moment? Before you conclude your moment of silence, give thanks to God for any new clarity on the authentic meaning of happiness and freedom that comes through this moment of meditation and prayer.
• Reflective Questions
• Mission
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SESSION 1 A WORKOUT PLAN FOR THE JOURNEY OF THE SPIRITUAL SEEKER
Wisdom of John of the Cross “O Lord, my God, who will seek you with simple and pure love, and not find that you are all one can desire, for you show yourself first and go out to meet those who seek you?” (Sayings of Light and Love, 2)
INTRODUCTION John of the Cross’s spiritual itinerary is a sure guide to those who want to grow in their spiritual and prayer life. He provides the workout plan (purification) for the spiritual seeker eager to embark on a journey/quest for knowledge of self, of others and ultimately the God one is seeking. The spiritual practice of discernment (sifting through) will assist the seeker in going through a personal purification (cleansing) and assist in decision making. The discernment is done both on a personal (individual and God) and community (those on the same journey) level.
In John of the Cross’s vision the process of experiencing darkness and ascent to the mountain of God is the spiritual itinerary to mystical union with God. Existentially speaking, life is a constant quest/seeking for the face of God and the heart is restless until it rests in God. The journey presented by John of the Cross in The Ascent of Mount Carmel and The Dark Night is a journey of spiritual purification. It begins with purification of the senses and concludes with a purification of the spirit. The goal is to achieve mystical union with God, which is a gift (grace) open to all but given to a few. Before we achieve this union it is necessary to go through darkness, this is a painful but sure path to contemplate the One the soul longs for.
REFLECTION Moment of Silence Go to a quiet place where you can pause for a few minutes and be in silence and able to reflect, meditate and pray. Make sure you sit on a comfortable position for this period of silence, reflection and meditation. After reading the short reflection pause for a few minutes in silence.
Personal History, Happiness and Freedom and the Dark Night It is important to remember where we come from and where we want to end up. Our life is shaped by our family, friends and the culture around us. Our personal history is essential because in faith we are able to trace the presence and our response to God. We find our identity through our personal history; preserving the memory of our personal history ensures the preservation and acknowledgment of who we are.
The human person is constantly seeking for happiness and freedom. We look for the means that will make us feel good about ourselves; we strive to live a life that we think is worth living. We give value to things depending on the level of personal satisfaction they give us. However, authentic happiness goes beyond the mere pleasing of our momentary thirst and hunger. The authentic understanding of freedom is also problematic.
Many people think that authentic freedom is do as you want and please (licentiousness). We claim to be free, however, most of the time we feel enslaved to multiple elements of life. We are constantly busy, almost looking for things to do and/or calm us down (unwind on the weekend). 127
There is general restlessness in us. The challenge, then, is to find authentic happiness and inner freedom.
Discernment may also be called the search for our future in God’s plan. The importance of desiring to follow God’s call through your decision-making cannot be overstated. An attitude of indifference is necessary, that is, the attitude of being willing to choose what God desires for me over all the other lesser things we might also desire. Indifference is the essential starting point for discernment. As indifference takes root in us, it flowers into spiritual freedom to respond freely to God’s call.
MOMENT OF SILENCE The Dark Night: Try to savor or chew on the words of each line. Close your eyes and imagine yourself in that moment. One dark night, Fired with love’s urgent longings --ah, the sheer grace!— I went out unseen, My house being now all stilled. (Stanza 1) Silence Dynamic (steps) Ask for the Spirit to be with you as you seek to understand God’s will in your life. Ask God to put in you the deepest and most beautiful desires and a clean and new heart. Make a commitment to ask for the gift to desire what God desires, and as God’s desire becomes clear, to choose it. • Let silence deepen in and around you. • Do not make any judgments: o Simply write down in your journal whatever comes to mind o Then allow a parallel history to form about your life and what you just read • What would you like to say to God at this moment? Before you conclude your moment of silence, give thanks to God for any new clarity on the authentic meaning of happiness and freedom that comes through this moment of meditation and prayer.
REFLECTIVE QUESTIONS (optional: jot down a few notes on your journal) 1. Have you ever felt going through a period of darkness in your life? If so, describe the moments in your life when you felt you were walking on a dark night. 2. How would you assess/rate your prayer life at this moment? 3. Describe any insights you have gained after your reflection.
MISSION Throughout this week repeat this saying and try to memorize it and try to put it into action. “The soul that journeys to God, but does not shake off its cares and quiet its appetites, is like one who drags a cart uphill” (The Sayings of Light and Love, 56).
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SESSION 2 SECRET PRIDE AND SPIRITUAL AVARICE (Dark Night I, chapters 1-3)
Wisdom of John of the Cross “Deny your desires and you will find what your heart longs for. For how do you know if any desire of yours is according to God?” (The Sayings of Light and Love, 15)
INTRODUCTION Description of the Dark Night John of the Cross introduces the method for entering into the dark night. This method is true mortification and negation of one self and all sensible things. The point of departure on the journey for union with God is a dark night; such night could also be seen as a leap of faith. In this dark night the person will experience a purgative contemplation which is an infusion of God.
“We are using the expression ‘night’ to signify a deprival of the gratification of the soul’s appetites in all things…the mortification of the appetites can be called a night for the soul.” (Ascent I, 3.1)
The soul escapes and gets her strength and warmth from loving the Bridegroom in “obscure contemplation;” the soul follows him in this night of faith to achieve union. Such union is achieved in the night of purifying contemplation when all the passions and appetites are lulled to sleep or annihilated. All the inordinate movements of the house of sense are stilled.
The State of Beginners and the Capital Sins of Pride and Spiritual Avarice There are three stages in the spiritual journey: beginners, proficients and the perfect. It is important to keep in mind that it is God the one who calls the person to enter into the dark night, which is a journey of faith that transforms and purifies the soul. It is a life–long journey. Beginners are in the initial stages of meditation, proficients are in the stage of contemplation and the perfect in the stage of divine union.
Beginners must take courage and desire to seek the face of God. The path that beginners must follow will help to strengthen them in virtue (cardinal and theological) and fortify their delights of the love of God.
At this stage God is experienced as a loving mother who nurses and caresses her child and provides good milk and tender food Beginners find joy, pleasures, happiness and consolation in their spiritual practices. Their motivation is the consolation and satisfaction experienced. They have not been pressed to struggle on the practice of virtue. They are so fervent and diligent in their spiritual exercises/practices that a certain kind of secret pride is generated; such pride begets complacency. They develop a vain desire to speak of spiritual things and condemn others who do not show the same kind of devotion they have. The devil often increases their fervor and readiness to keep performing works and they even become vices.
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Seeking the Virtuous and Spiritual Life There are very few souls (beginners) who are not victims of the imperfection of pride. These beginners have a holy envy – they think everyone else is far better than them. The more they serve God, the more they feel their inadequacy of their service to him. They consider their deeds insignificant. They are more eager to speak of their faults and sins rather than their virtues. They are truly humble persons; the wise Spirit of God dwells within them.
Many beginners at times possess great spiritual avarice. They become unhappy and peevish because they do not find the consolation they want in spiritual things. They cover themselves with over-decorated images and rosaries; they prefer one cross to another. The problem with this attitude is a possessiveness of heart and attachment to these objects; this is contrary to the poverty of spirit. True devotion comes from the heart and looks only to truth and substance; any appetites for these objects must be uprooted. It is crucial to understand that no matter how much individuals do through their own efforts; they cannot actively purify themselves enough to achieve divine union. God is the one who ultimately takes over and purges them in the fire that is dark for them.
REFLECTION Becoming a Virtuous and Spiritual Person In the beginning of the spiritual life we are in many ways like children. We practice virtue readily because of the satisfaction that comes with it; we are overjoyed with the tangible fruits that we see. We practice virtue and see almost immediate results. John of the Cross says “God nurtures and caresses the soul…like a loving mother who warms her child with the heat of her bosom, nurses it with good milk and tender food, and carries and caresses it in her arms.” (Dark Night, Book I, 1.2) We feel extremely protected by God until we begin to see darkness and do not see immediate results in our prayer and practice of virtue.
In order to enter into the dynamic of becoming a more virtuous and spiritual person, one must be willing to enter and go through a spiritual desert. The desert is a place of total aridity (dryness); it is unpleasant and very dangerous. However, it is also a place of peace and silence. It is in the desert where the soul is cleansed from all attachments and feels the absence of happiness. There is nothingness (nada) in the desert. Yet at night one can see the stars, it is possible to see beyond normal sight. In the desert we see God’s immense beauty. In the desert one is able to contemplate more fully God’s presence.
MOMENT OF SILENCE The Living Flame of Love: Try to savor or chew on the words of each line. Close your eyes and stay in silence for about a minute. O living flame of love That tenderly wounds my soul In its deepest center! Since Now you are not oppressive, Now consummate! If it be your will: Tear through the veil of this Sweet encounter! (Stanza 1) Silence Dynamic (Steps) – see outline page 2. 130
REFLECTIVE QUESTIONS (optional: jot down a few notes on your journal) 1. Describe any veils that the living flame of love needs to tear down in your life. What are they? 2. Have you ever experienced God as sweet encounter? Is your prayer life always a sweet encounter? 3. Do you ever feel that trying to live out a life of virtue could feel like missing out something in life? Can you think of any examples in your life? 4. What is your plan of action to begin to grow in the virtues and the spiritual life today?
MISSION Throughout this week repeat this saying and try to memorize it and try to put it into action. “God desires the smallest degree of purity of conscience in you more than all the works you can perform” (The Sayings of Light and Love, 12)
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SESSION 3 SPIRITUAL LUST, ANGER, GLUTTONY, ENVY AND SLOTH (Dark Night I, chapters 4–8)
Wisdom of John of the Cross “The soul that carries within itself the least appetite for worldly things bears more unseemliness and impurity in its journey to God than if it were troubled by all the hideous and annoying temptations and darkness describable; for, so long as it does not consent to these temptations, a soul thus tried can approach God confidently, by doing the will of his Majesty” (The Sayings of Light and Love, 18).
INTRODUCTION The Imperfection of Spiritual Lust It happens frequently that in a spiritual person’s spiritual exercises themselves, without the person being able to avoid it, impure movements will be experienced in the sensitive (sensory) part of the soul. Impure feelings arise from any of the following three causes.
First, they often proceed from the pleasure human nature finds in spiritual exercises. It may happen that while a soul is with God in deep spiritual prayer, it will conversely passively experience sensual rebellions, movements, and acts in the senses (sensory), not without its own great displeasure. It frequently happens at the time of Holy Communion.
Second, the origin of these rebellions is the devil. The devil loves to bring disquietude and disturbance on a soul when it is praying, or trying to pray. The devil endeavors to excite impure feelings. The devil excites these feelings while souls are at prayer, instead of when they are engaged in other works, so that they might abandon prayer. The devil brings vividly (graphically) to their minds foul and impure thoughts.
The third origin from which these impure feelings usually proceed and wage war on the soul is the latter’s fear of them. The fear produces impure feelings without the person being at fault.
The Imperfections of Spiritual Anger Many beginners have many imperfections of spiritual anger. When the delight and satisfaction procured in their spiritual exercises passes, they are left without any spiritual savor. They become peevish and so unbearable that nobody can put up with them. After the experiences of delight and satisfactions are gone, the sensory part of the soul is naturally left vapid and zestless.
The soul is left like a child when withdrawn from the sweet breast. This is an imperfection that must be purged through dryness and distress of the dark night. A very grave situation occurs when these souls through a certain indiscreet zeal become so angry over the sins of others; they set up themselves as lords of virtue. Such conduct is contrary to spiritual meekness. Other souls grow so angry with themselves in an un-humble impatience. They become so impatient that they want to become saints in a day.
The Imperfections of Spiritual Envy and Sloth Many beginners feel sad about the spiritual good of others and experiences sensible grief in noting that their neighbor is ahead of them on the road to perfection. Also, regarding spiritual 132
sloth, since they are so used to finding delight in spiritual practices, they become bored when they do not find it. If they do not receive in prayer the satisfaction they crave, they do not want to return to it. Many want God to desire what they want; they measure God by themselves and not themselves by God. They expect to go about in spiritual matters according to the whims and satisfactions of their own will.
In order for beginners to see their need for God they are introduced into the dark night. Through pure dryness and interior darkness, God weans them from the breasts of these gratifications and delights. God takes away all these trivialities and childish ways and makes them acquire the virtues by very different means.
REFLECTION Overcoming Spiritual Lust “To bring disquietude and disturbance on a soul when it is praying, or trying to pray, he [the devil] endeavors to excite impure feelings in the sensory part. And if people pay any attention to these, the devil does them great harm. Through fear, some souls grow slack in their prayer – which is what the devil wants – in order to struggle against these movements, and others give it up entirely, for they think these feelings come while they are engaged in prayer rather than at other times. And this is true because the devil excites these feelings while souls are at prayer, instead of when they are engaged in other works, so that they might abandon prayer.” (Dark Night, I, 4, 3)
Overcoming Spiritual Gluttony “God often withdraws sensory delight and pleasure so that souls might set the eyes of faith on this invisible grace. Not only in receiving Communion, but in other spiritual exercises as well, beginners desire to feel God and taste him as if he were comprehensible and accessible…they think the whole matter of prayer consists in looking for sensory satisfaction and devotion…all their time is spent looking for satisfaction and spiritual consolation; they can never read enough spiritual books…always hunting for some gratification in the things of God…this is why it is important for these beginners to enter the dark night and be purged of this childishness.” (Dark Night, I, 6, 5-6)
MOMENT OF SILENCE The Ascent of Mount Carmel: Try to savor or chew on the words of each line. Close your eyes and stay in silence for about a minute.
“One who is in darkness does not comprehend the light, so neither will a person attached to creatures be able to comprehend God. Until a soul is purged of its attachments it will be unable to possess God…” (Ascent, I, 4, 3).
Silence Dynamic (Steps) – see outline page 2.
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REFLECTIVE QUESTIONS (optional: jot down a few notes on your journal) 1. How do you deal with spiritual lust, gluttony, and anger? How are you actively “purging” your soul in your daily life? 2. What are some of the obstacles that you think prevent you from achieving a more intimate relationship with God? 3. How often do you forgive others? How can you do better? MISSION Throughout this week repeat this saying and try to memorize it and try to put it into action. “Be hostile in admitting into your soul things that of themselves have no spiritual substance, lest they make you lose your liking for devotion and recollection” (The Sayings of Light and Love, 91)
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SESSION 4 ENTERING THE DARK NIGHT OF THE SENSES (Dark Night I, chapters 9-11)
Wisdom of John of the Cross “A soul is tormented and afflicted when it reclines on its appetites just as is someone lying naked on thorns and nails. Like thorns, the appetites wound and hurt, stick to a person and cause pain.” (Ascent, I, 7,1)
INTRODUCTION Signs for Discernment John of the Cross provides three (3) signs for discerning if spiritual persons have entered the sensory night and purgation. First, God puts a soul in this dark night in order to dry up and purge its sensory appetite. He does not allow the soul to find sweetness or delight in anything.
Second, the soul thinks that it is not serving God but turning back; it is aware of distaste for the things of God. Those who suffer this purgative dryness are pained about not serving God. The soul experiences dryness and distaste because of a lack of gratification it formerly enjoyed. The palate of the soul was accustomed and attracted to the food of Egypt more than the delicate sweetness of the angelic manna. The soul weeps for meat. Such is the baseness of our appetites that it makes the soul long for miserable goods and feels aversion for the incommunicable heavenly goods.
Third, the soul feels powerlessness to meditate and make use of the imagination. God does not communicate through the senses; he begins to communicate himself through pure spirit. This is the night of the aridity of the senses. God places them in this night solely to exercise and humble them. He wants to reform their appetite, however, he never completely weans the senses from the breasts of considerations and discursive meditation. He does it only for short periods of time.
The Conduct Required of Souls in this Dark Night God withdraws the soul from the life of the senses and places it in that of the spirit, from meditation to contemplation. The soul feels abandoned by God. It is useless for the soul to try to meditate because it will no longer profit by this exercise. God is conducting the soul from meditation to contemplation, which is beyond imagination and discursive reflection. The necessary attitude in the night of sense is for the soul to remain in rest and quietude, even when it feels like it is doing nothing and wasting time. Through patience and perseverance in prayer, souls will be doing a great deal without activity on their part.
God wants the person to make room in the spirit for the “enkindling and burning of love” that this dark and secret contemplation bears and communicates to the soul. John of the Cross defines contemplation as a secret, peaceful, and loving inflow of God which fires the soul in the spirit of love.
Such fire of love is not commonly felt at the outset but in the measure that the fire increases, the soul becomes aware of being attracted by the love of God. As this flame and enkindling increases the soul’s desire for God with urging longings of love, the appetites of sensible affection change. The soul now sees itself annihilated in all heavenly and earthly things in which it formerly found satisfaction. The enkindling of love in the spirit causes intense longings for 135
God. Persons feel that their bones are drying up. Now they will feel a living thirst. The soul will now begin to experience this thirst from time to time.
REFLECTION Souls in this Dark Night “All that is required of them here is freedom of soul, that they liberate themselves from the impediments and fatigue of ideas and thoughts, and care not about thinking and meditating. They must be content simply with a loving and peaceful attentiveness to God, and live without the concern, without the effort, and without the desire to taste or feel him.” (Dark Night, I, 10,4) “The road and ascent to God…necessarily demands a habitual effort to renounce and mortify the appetites.” (Ascent of Mount Carmel, I, 5.6)
Entering the Dark Night of Sense The attitude necessary in this night of sense is to pay no attention to verbal meditation. Just let your soul remain in rest and quietude. It may seem that you are wasting your time and doing nothing. Be content simply with a loving and peaceful attentiveness to God. Try to be in God’s presence and live with the concern, without the effort, and without the desire to taste or feel Him…simply be there…and let God be God. “All is suffering in this dark and dry purgation of the appetite, and the soul being relieved of numerous imperfections acquires many virtues, thereby becoming capable of this love…God introduces people into this night to purge their senses, and to accommodate, subject, and unite the lower part of the soul to the spiritual part by darkening it and causing a cessation of discursive meditation.” (Dark Night, I, 11,2-3)
MOMENT OF SILENCE The Ascent of Mount Carmel: Try to savor or chew on the words of each line. Close your eyes and stay in silence for about a minute. “We are using the expression ‘night’ to signify a deprival of the gratification of the soul’s appetites in all things…the mortification of the appetites can be called a night for the soul. To deprive oneself of the gratification of the appetites in all things is like living in darkness and in a void.” (Ascent, I, 3.1) Silence Dynamic (Steps) – see outline on page 2.
REFLECTIVE QUESTIONS (optional: jot down a few notes on your journal) 1. Describe the ways in which you feel you are making progress in detaching yourself from distractions. 2. Have you ever experienced any privation in your life? Describe. 3. Is there any penitential practice that you do periodically? Why do you do it?
MISSION Throughout this week repeat this saying and try to memorize it and try to put it into action. “This dark night is a privation and purgation of all sensible appetites for the external things of the world, the delights of the flesh, and the gratifications of the will…One is not freed from the sufferings and anguish of the confining appetites until they are tempered and put to sleep.” (Ascent, I, 1,4) 136
PRAYER Loving Jesus, you are the LIFE for me to live, so that with Paul I might say, “I live, no longer I, but Christ lives in me.” As you were united with the Father even in your humanity, so you invite me to be transformed into you; as your words and wisdom were only your Father’s, so you want me to know and express your words; as your works and power were all dependent on your Father, so any spiritual power I have is yours; without you, I can do nothing. As you came only “to do the will of [your] Father,” so I want only “your kingdom come, your will be done.” As you abided in your Father’s love, so you want me to “remain in [your] love.” As you were totally united with the Father, so you want me to be transformed into you in love. Without you Lord, I am nothing. When I surrender to you and depend on your life of grace, I fulfill my whole life. (James W. Kinn, The Practice of Contemplation According to John of the Cross, 44-45)
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[OPTIONAL]
SESSION 5 THE DARK NIGHT OF THE SENSES IS GOOD FOR ME (Dark Night I, chapters 12-13)
Wisdom of John of the Cross “Cast out strange gods, all alien affections and attachments.” (Ascent of Mount Carmel, I, 5.7)
INTRODUCTION Knowledge of God and of Self The soul is beginning to taste the food of the strong which in these sensory dryness and darkness is given to the spirit that is dry and empty of the satisfaction of sense. The first and chief benefit this dry and dark night of contemplation causes is the knowledge of self and of one’s own misery.
The difficulty encountered in the practice of virtue makes the soul recognize its own lowliness and misery. When the soul was walking in festivity, gratification, consolation, and support in God, it was more content, believing that it was serving God in some way. At this point the soul considers itself to be nothing and finds no satisfaction in self because it is aware that of itself it neither does nor can do anything.
God will give illumination by bestowing on the soul not only knowledge of its own misery and lowliness but also knowledge of his grandeur and majesty. When the sensory appetites, gratifications, and supports are quenched, the intellect is left clean and free to understand truth. The anguish and dryness of the senses illumine and quicken the intellect. God, by means of this dark and dry night of contemplation, supernaturally instructs in his divine wisdom the soul that is empty and unhindered.
The preparation for this divine inpouring of wisdom is not the former milk of spiritual sweetness or aid from the breast of the discursive meditations of the sensory faculties but the privation of one and a withdrawal from the other. In order to hear God, people should stand firm and be detached in their sense life and affections. The means to the knowledge of the glory of God were not the many spiritual delights and gratifications he had received, but the sensory aridities (dryness) and detachments.
The way to the experience and vision of the power of God consisted in not being able either to grasp God with ideas or walk by means of discursive, imaginative meditation. The dark night with its aridities (dryness) and voids is the means to the knowledge of both God and self.
In the dryness and emptiness of this night of the appetite, a person also procures spiritual humility. Through this humility acquired by means of self-knowledge, individuals are purged of all those imperfections of the vice of pride. From this humility stems love of neighbor.
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REFLECTION My relationship with God Read the following excerpts from The Dark Night and The Ascent of Mount Carmel at a slow pace; close your eyes and stay in silence for a few minutes; then reflect on the questions provided below.
“Be content simply with a loving and peaceful attentiveness to God, and live without the concern, without the effort, and without the desire to taste or feel him.” (Dark Night, I, 10,4)
“The appetites…are indeed like leeches, always sucking the blood from one’s veins…the appetites do not bring any good to a person. They rob one of what one already has. And if one does not mortify them, they will not cease until they accomplish what the offspring of vipers are said to do within the mother…unmortified appetites result in killing the soul in its relationship with God…” (Ascent, I, 11, 2-3)
MOMENT OF SILENCE The Ascent of Mount Carmel: Try to savor or chew on the words of each line. Close your eyes and stay in silence for about a minute.
“A soul is tormented and afflicted when it reclines on its appetites just as is someone lying naked on thorns and nails. Like thorns, the appetites wound and hurt, stick to a person and cause pain.” (Ascent, I, 7.1)
Silence Dynamic (Steps) – see outline on page 2.
REFLECTIVE QUESTIONS (optional: jot down a few notes on your journal) 1. What are some ways in which you feel you are making progress in detaching yourself from distractions? 2. How would you assess your level of humility? 3. How would you describe your relationship with God at this moment?
MISSION Throughout this week repeat this saying and try to memorize it and try to put it into action. “The road and ascent to God…necessarily demands a habitual effort to renounce and mortify the appetites.” (Ascent of Mount Carmel, I, 5.6)
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[OPTIONAL]
SESSION 6 THE PATH OF FAITH (Dark Night I, chapters 13-14)
Wisdom of John of the Cross “This dark night is a privation and purgation of all sensible appetites for the external things of the world, the delights of the flesh, and the gratifications of the will…One is not freed from the sufferings and anguish of the confining appetites until they are tempered and put to sleep.” (Ascent, I, 1,4)
INTRODUCTION In this arid and obscure night the soul undergoes a thorough reform in its imperfections of avarice, in which it craved various spiritual objects and was never content with many of its spiritual exercises because of the covetousness of its appetite and the gratification it found in spiritual things.
Regarding spiritual lust, through the sensory dryness and distaste experienced in its spiritual exercises, the soul is freed of impurities. With regards to spiritual gluttony, the soul is liberated from imperfections, evils and foul abominations. God curbs concupiscence and bridles the appetite through this arid and dark night that the soul cannot feast on any sensory delight from earthly or heavenly things.
Once the soul’s appetites have withered, and it lives in spiritual sobriety, admirable benefits result. When the appetites and concupiscence are quenched, the soul dwells in spiritual peace and tranquility. There is no disturbance but only God’s peace and consolation.
Other benefits include the fact that the soul bears a habitual remembrance of God, accompanied by a fear and dread of turning back on the spiritual road. Another benefit for the soul in this night is that it exercises all the virtues together. The soul practices the love of God, since it is no longer motivated by the attractive and savory gratification it finds in its work, but only by God. It practices the virtue of fortitude, because it draws strength from weakness in the difficulties experienced. A person obtains in this night these four benefits: the delight of peace; a habitual remembrance of God and solicitude concerning him; cleanness and purity of soul; and the practice of virtue. Individuals become meek toward God and themselves and also toward their neighbor. These individuals also become charitable toward others.
In the midst of these aridities and straits, God frequently communicates to the soul, when it least expects, spiritual sweetness, a very pure love, and a spiritual knowledge that is sometimes most delicate.
Finally, they obtain freedom of spirit; they acquire the twelve gifts of the Holy Spirit. They are liberated from the hands of their enemies, the devil, the world, and the flesh. When the sensory delight and gratification regarding things is quenched, neither the devil, nor the world, nor sensuality has arms or power against the spirit. Thus these aridities make people walk with purity in the love of God. No longer are they moved to act by the delight and satisfaction they find in a 140
work but by the desire of pleasing God. This dryness also quenches the natural concupiscences and vigor.
In this arid night solicitude for God and longings about serving him increase. The sensory breasts gradually dry up and only the anxiety about serving God remains, in dryness and nakedness. At this point the soul can exclaim “Ah, the sheer grace! I went out unseen!” The three enemies that entrap the soul, in its appetites and gratifications, are not able to stop the soul from going forth to the freedom of the love of God. Now the house is all stilled. The four passions (joy, sorrow, hope, and fear) are calmed through constant mortification and the natural sensory appetites are lulled to sleep.
REFLECTION Knowledge of the Life of Virtue “All is suffering in this dark and dry purgation of the appetite, and the soul being relieved of numerous imperfections acquires many virtues, thereby becoming capable of this love…God introduces people into this night to purge their senses, and to accommodate, subject, and unite the lower part of the soul to the spiritual part by darkening it and causing a cessation of discursive meditation.” (Dark Night, I, 11,2-3)
MOMENT OF SILENCE The Ascent of Mount Carmel: Try to savor or chew on the words of each line. Close your eyes and stay in silence for about a minute. “We are using the expression ‘night’ to signify a deprival of the gratification of the soul’s appetites in all things…the mortification of the appetites can be called a night for the soul. To deprive oneself of the gratification of the appetites in all things is like living in darkness and in a void.” (Ascent, I, 3,1) Silence Dynamic (Steps) – see outline on page 2.
REFLECTIVE QUESTIONS (optional: jot down a few notes on your journal) 1. What are some small acts of mortification that you may begin to practice to help you grow in your relationship with God? 2. Are you willing to continue this process of purification in your life to achieve union with God in this life? Elaborate a brief plan of action. 3. Describe what John’s Dark Night of the Soul has taught you about your relationship with God.
MISSION Throughout this week repeat this saying and try to memorize it and try to put it into action. “All the delights and satisfactions of the will in the things of the world compared to all the delight that is God are intense suffering, torment, and bitterness…All the wealth and glory of creation compared to the wealth that is God is utter poverty and misery in the Lord’s sight.” (Ascent, I, 4,7)
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PRAYER Loving Jesus, you are the LIFE for me to live, so that with Paul I might say, “I live, no longer I, but Christ lives in me.” As you were united with the Father even in your humanity, so you invite me to be transformed into you; as your words and wisdom were only your Father’s, so you want me to know and express your words; as your works and power were all dependent on your Father, so any spiritual power I have is yours; without you, I can do nothing. As you came only “to do the will of [your] Father,” so I want only “your kingdom come, your will be done.” As you abided in your Father’s love, so you want me to “remain in [your] love.” As you were totally united with the Father, so you want me to be transformed into you in love. Without you Lord, I am nothing. When I surrender to you and depend on your life of grace, I fulfill my whole life. (James W. Kinn, The Practice of Contemplation According to John of the Cross, 44-45)
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APPENDIX 8: PART III OF FINAL EVALUATION
Part III of Final Evaluation: Open-Ended Questions (see Chart 1)
Students were asked two questions about the next steps on their spiritual growth and journey. I hoped that by asking this question they would make some reference to their experience with John of the Cross and his spiritual wisdom. First question: what are you planning to do for your spiritual growth after completing this study of the spirituality of the dark night? The students have expressed common themes and struggles in the life of prayer: need for more time, meditation and dryness. Overall, the students seemed to have a plan for the near future. They all mentioned important themes and practices in the life of prayer: Marian consecration and Rosary, dialogue with others, spiritual readings and structure, and the Mass.
Chart 1: Student Responses to First Question
Participant A I want to make more time for prayer in my daily life; Participant B I’ll push through the dryness I currently feel when praying; Participant C I plan on praying more for spiritual growth and recognizing that God will be there in the end, even what it seems like all hope is lost; Participant D I am going to continue with some of the teachings and do some of the practices of what was said, “wasting time with God and prayer” Participant E Rosary, consecration, reading, continuing Mass; Participant F I plan on taking more time to pray actively and meditate; Participant G Get into prayer more; Participant H Continue community discussion; Participant I I am currently seeking spiritual reading that will continue to reveal the face of God to me, although I am not sure what that looks like yet. I am also in the process of planning my summer prayer structures. Participant J I am currently working through a Marian consecration, ending on May 13thas my spiritual practice right now;
The students were also asked what teaching of the spirituality of the dark night had the most impact in their spiritual and prayer life. Overall, it seems that the students reflected well in the themes presented for over this brief period of six weeks. Detachment from possessions was the teaching that seemed to have impacted the most in their lives. 143
Chart 2: Student Responses to Second Question
Participant A One teaching that I have been working on and still need to work on is releasing myself from attachments; Participant B Perseverance; Participant C The teaching about feeling abandonment by God yet keeping faith; Participant D The teaching of the spiritual lust, because I realize I struggle with that daily; Participant E Learning about attachments and how to meditate on the Holy Spirit before writing; Participant F Since I’ve been confirmed, I’ve found the topics of spiritual lust and spiritual dryness to be very relevant to my situation. I plan on using the recommendations outlined in the Spirituality of the Dark Night to combat these; Participant G Not sure! They all bring different information that is helpful; Participant H It is ok to struggle in faith; Participant I I have often reflected this semester on the importance of leaning on Christ, not on comfort. The removal of comfort – in this case, spiritual and emotional – encourages us to love Christ not just because it is easy. Participant J The most impactful part of this journey is the idea that a spiritually mature person will not necessarily have the most emotionally vibrant faith. "Feelings" are not the best indicator of the depth of an individual's spirituality;
I asked the students to give some final comments to their project experience, only three
(3) responded and their responses can be summarized as follows:
• An interesting perspective;
• The strength against spiritual dryness; and
• John of the Cross is more negative than positive
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APPENDIX 9: PARTICIPANT’S EXIT SURVEY
The Catholic University of America School of Theology and Religious Studies Washington, DC
Name: PK Date: May 9, 2017
DOCTOR OF MINISTRY PROJECT The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
EXIT SURVEY All information you provide will be used for the writing of a doctoral treatise that addresses the spiritual and prayer life of young adults. This survey is intended for research educational purposes ONLY. Your name will not appear in the research.
Respond to any of the following open-ended questions. 1. What are your main reasons for leaving this project?
I did not have time to keep up the weekly prayer regimen and I fell behind and then could not catch up. It was very enlightening for me and I enjoyed the reflections and reading, but it just did not quite fit in with my spiritual needs at this time.
2. At what point did you start thinking about not continuing in this project?
During Week 3 was when I got behind and the prayer schedule became a little too much on top of everything else. Once I was behind, it was difficult to catch up after that. It was more of an issue of poor time management than of me not wanting to do the project.
3. Did anything said or done trigger your decision not to continue?
No, everything was handled well and I enjoyed the parts of the project that I did participate in.
4. What could have been done to make this project more appealing to you?
Probably a little more guidance beforehand. For example, an orientation to the program with expectations would have helped me to really understand why we were doing the project and what the importance of it was. I felt that most of the information I got about the project was through emails which were not as helpful or clear in giving directions. I felt that I was floundering by myself a little and did not know the expectations required of me.
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APPENDIX 10: POWER POINT PRESENTATION OUTLINES
Session One: Workout Plan for the Journey of the Spiritual Seeker
I. Purpose of the project
• This is a journey of spiritual purification
– From the senses to the spirit
– Growth in the life of virtue
– Grow in relationship with God and community
• Ultimate goal: achieve mystical union with God
II. What is happiness?
• What do people say happiness is? What do you say happiness is?
• Means to achieve happiness?
III. Aristotle on happiness (Nicomachean Ethics)
• “Happiness is not found in amusement, for it would be also absurd to maintain that the
end of man is amusement and that men work and suffer all their life for the sake of
amusement.” “Happiness is an activity according to virtue (virtue is an activity in
accordance with wisdom); an activity according to the highest virtue; and this would be
an activity of the best part of man.”
• Ordinary people – beastly pleasures: the young follow their passions
• People of culture and action – seek a life of honor (politics): superficial
• Theoretical life – contemplative: (activity of the intellect for its own sake)
IV. The levels of happiness (Fr. Robert Spitzer, SJ)
• 1. Material (sensual)
• 2. Overcoming the ego 146
• 3. Transcending empathy (kenosis – live for the other)
• 4. Prayer life – Spiritual Connection
– Transcending the world and choosing to oneself to the divine)
V. Your personal history of faith
• Life Stages
– Infancy (elementary school)
– Adolescence (junior/high school)
– Young emerging adulthood (college)
• Faith and Prayer Stages: Beginner; Intermediate; Advanced
VI. 6 week-Workout Plan
• Spiritual Discernment (individual and community)
– Purification
– Reflection and Prayer
– Spiritual Freedom
– Life Changes
VII. Spiritual terminology
• Stages of the spiritual life
– Beginners – experience of conversion (from senses to meditation)
– Proficients – meditation
– Perfect – contemplation
• Contemplation: communication of God (not connected) to the senses
• Appetites: inordinate affective desires
• Detachment: freedom from the appetites 147
• Dryness: lack of satisfaction in prayer/spiritual practices
• Mortification: radical attitude, a putting to death all inordinate appetites within oneself
• Mystical: an adjective meaning secret or hidden
VIII. Structure of prayer exercise
• Prayer Exercise in Community
– Moment of Reflection, Silence and Meditation (15 minutes)
– Reflective Questions (5 minutes)
– Small Group Faith Sharing (10 minutes)
• Prayer exercise by yourself (you and God)
– Reflective Reading (5 minutes)
– Moment of Silence (10 minutes)
– Meditation and Reflective Questions (10 minutes)
148
Session Two: Secret Pride and Spiritual Avarice
I. Ascent to the Mount of perfection
• The journey to divine union
– 1. Privation of the appetites (life of virtue)
– 2. The road is faith (abandonment to God)
– 3. Arrival to God’s mountain (contemplation)
II. The image of the dark night
• The night: signifies a deprival of the gratification of the soul’s appetites in all things
• Mortification of the appetites is called a night for the soul (darkness/emptiness)
III. Climbing to the summit of the mount
• FIRST: Cast out strange gods, alien affections and attachments
• SECOND: Deny your appetites and repent (dark night of the senses)
• THIRD: Change garments (clothe in a new understanding of God in God)
IV. Introductory description of the dark night
• This method is true mortification and negation of one self and all sensible things.
• The point of departure on the journey for union with God is a dark night; such night
could also be seen as a leap of faith. In this dark night the person will experience a
purgative contemplation which is an infusion of God.
V. The state of beginners
• Beginners must take courage and desire to seek the face of God. The path that beginners
must follow will help to strengthen them in virtue (cardinal and theological) and fortify
their delights of the love of God. 149
• At this stage God is experienced as a loving mother who nurses and caresses her child
and provides good milk and tender food.
VI. Secret pride – be careful!
• Beginners are so fervent and diligent in their spiritual exercises/practices that a certain
kind of secret pride is generated; such pride begets complacency.
• They develop a vain desire to speak of spiritual things and condemn others who do not
show the same kind of devotion they have.
VII. Spiritual avarice – moderation!
• They become unhappy and peevish; they do not find the consolation they want in
spiritual things.
• They cover themselves with over-decorated images and rosaries; they prefer one cross to
another.
VIII. Growing in prayer and spiritual life
• Persons should insofar as possible strive to do their part in purifying and perfecting
themselves and eventually merit God’s cure.
• It is crucial to understand that no matter how much individuals do through their own
efforts, they cannot actively purify themselves enough to achieve divine union.
IX. Start with living a life of virtue
• Moral Virtues
– Justice
– Temperance
– Prudence
– Fortitude 150
• Theological Virtues
– Faith
– Hope
– Charity
151
Session 3: Spiritual Lust, Anger, Gluttony, Envy and Sloth
Ascending to the summit of the mount of perfection
• Checking the Spiritual Pulse: How is the journey going? What obstacles have you faced?
Attachments?
Imperfection of spiritual lust
• It happens frequently that in a spiritual person’s spiritual exercises themselves, without
the person being able to avoid it, impure movements will be experienced in the sensitive
(sensory) part of the soul.
Spiritual lust: some causes
• 1. The pleasure human nature finds in spiritual exercises
• 2. The devil loves to bring disquietude and disturbance
• 3. Fear produces impure feelings
Spiritual anger
• When the delight and satisfaction procured in their spiritual exercises passes, they are left
without any spiritual savor. They become peevish and so unbearable that nobody can put
up with them. The soul is left like a child when withdrawn from the sweet breast.
Spiritual gluttony
• These imperfections arise because of the delight beginners find in their spiritual practices.
• Many of them strive more for spiritual savor than for spiritual purity and discretion.
• Some of them practice severe penances, fasts, and perform penances contrary to
obedience. In these penances they are motivated by an appetite for the pleasure they find
in them.
152
Imperfections of spiritual envy and sloth
• Many beginners feel sad about the spiritual good of others and experiences sensible grief
in noting that their neighbor is ahead of them on the road to perfection.
• Also, regarding spiritual sloth, since they are so used to finding delight in spiritual
practices, they become bored when they do not find it.
Entering The dark night
• Our Internal Battle
• Some habitual imperfections
– Being very talkative in prayer
– Small attachments to a person, clothing, social media, phone, room, food
• The night of contemplation
– Darkness in the senses
– Darkness in the soul
• God desires to withdraw beginners from a superficial manner of loving and lead hem on
to a higher degree of divine love
Virtue, meditation and prayer
• After having exercised for a time in the way of virtue and have persevered in meditation
and prayer – we begin to live the ASCETICAL LIFE
153
Session Four: Entering Into the Dark Night of the Senses: Path to Holiness
I. Ascending to the summit of the mount of perfection
■ Checking the Spiritual Pulse: How is your prayer life going? What obstacles are you
facing? What attachments are hard to let go?
II. 3 Signs of Spiritual Discernment
■ First (Dryness): God puts the soul in order to dry up and purge its sensory appetite
■ Second (Feels Lack of Progress): The soul thinks that it is not serving God but turning
back
■ Third (Powerless): The soul feels powerlessness to meditate and make use of imagination
III. The Conduct Required in the Dark Night
■ 1. Abandonment: The soul feels abandoned by God
■ 2. Contemplation: God conducts the soul from meditation to contemplation
■ 3. Wasting Time with God: Necessary attitude: rest and quiet
■ 4. Freedom of Soul: Patience and perseverance in prayer
■ 5. Resting in God: Loving and peaceful attentiveness to God
IV. Contemplation – The Fire of Love
■ What are some signs?
■ 1. Feeling of being attracted by the love of God: Want to spend time alone in prayer
■ 2. The soul desires God: The soul begins to understand self-giving
■ 3. The “enkindling of love” in the spirit causes intense longings for God: The Joy of
Easter
V. What is next? Where do we go from here?
■ Journey 154
■ Purification
■ Transformation
■ Darkness
■ Contemplation
■ Discernment
■ Spiritual practices
■ Commitment
■ Ongoing formation
155
APPENDIX 11: CONSENT FORM
CONSENT FORM FOR PARTICIPATION IN DOCTORAL PROJECT
The Catholic University of America School of Theology and Religious Studies Washington, DC
DOCTOR OF MINISTRY PROJECT
Doctoral Candidate: Juan Rendon-Reyes Title: The Dark Night: A Model of Spiritual Formation for Emerging Young Adults in College
I understand that this research involves only the use of statistical information, survey procedures and/or observation of spiritual and religious behavior. I understand that in order to participate in this project I must be at least 18 years of age and currently enrolled in a college/university. I am aware that the information obtained and recorded will remain confidential and will not be disclosed; and any information disclosed will not place the subject at risk of criminal or civil liability or be damaging to the subjects’ reputation.
I hereby give my consent to the principal investigator, of this spiritual formation project, to use the information obtained for his research purposes and as stated in the paragraph above.
______Subject’s Name Date
______Subject’s Signature Date
______Principal Investigator’s Name Date
______Location of Research
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