Michael Hryniuk's book Theology, Disability, and Spiritual Transformation: Learning from the Communities of L'Arche explores the intersection of theology, disability and spirituality. Contemporary interest in spiritual transformation has been growing in fields as diverse as theology, psychology, education, the health sciences and management theory. There is an emerging recognition of the need for a fuller understanding of the nature and dynamics of spiritual growth and its implications for human development and social change.
Transformation has also become the subject of scholarly investigation in the Christian tradition, as churches seek to recover their vitality and relevance in a radically secularized and pluralistic culture. The emerging disciplines of practical theology and Christian spirituality have made major contributions to the current discussion of spiritual transformation. James Fowler’s groundbreaking studies in faith development, Benedict Groeschel’s exploration of spiritual passages, and Evelyn and James Whitehead’s investigations of Christian life patterns are representative of the many efforts being made to clarify the nature of transformation in Christian spiritual experience.
Even a cursory survey of the different scholarly approaches in theology and Christian spirituality reveals that the notion of “transformation” remains ambiguous as a theoretical construct. In some contexts it implies a developmental transition or change in beliefs and values. In other contexts focusing on “religious conversion” it indicates a structural shift in personality and group affiliation. Therapeutic perspectives focus on the dynamics of healing and addiction research views the process through the lens of recovery. Much literature in the study of Christian spirituality continues to focus on transformation largely through the frameworks of classical sources such as the three-fold way of purgation, illumination and union in monastic spirituality, the spiritual exercises of St. Ignatius, or the mystical “ascent” described in studies of figures such Theresa of Avila and John of the Cross.
Very often, the notion of spiritual transformation in these studies is not defined or examined critically. Moreover, most theoretical accounts of transformation, whether theological, psychological or spiritual, tend to remain highly abstract and detached from the relational and communal contexts in which persons actually live. There is also a lack of transdisciplinary perspectives on transformation that integrate theology, psychology and spirituality.
In this study, Michael Hryniuk develops a full phenomenological, psychological and theological account of spiritual transformation in the context of L’Arche, a federation of Christian communities that welcome persons with learning disabilities. The book begins with a critical examination of current perspectives on spiritual transformation in theology and Christian spirituality and constructs a new, foundational formulation of transformation as a shift in consciousness, identity and behavior. Through extensive analysis of the narratives of the caregiver-assistants who share life with those who are disabled, this case-study reveals an alternative vision of the “three-fold way” that unfolds through a series of profound awakenings in relationships of mutual care and presence: an awakening to the capacity to love, to bear inner anguish and darkness, and to experience radical human and divine acceptance.
The book examines the psychological dimensions of spiritual transformation through the lens of contemporary affect theory and explores how care-givers experience a profound healing of shame in their felt sense of identity and self-worth. It moves finally to a theological investigation of the meaning of transformation in the context of L’Arche as a process of synergy with the Holy Spirit in relationships of mutuality with persons who are disabled. By tracing the transformative process in L’Arche as one of growth in communion, the book outlines a fully relational ontology of the person, an existential Christology of self-embrace, and a Trinitarian spirituality of community life.
This book is an important contribution to the fields of Christian spirituality, practical theology, disability studies, pastoral psychology and religious education. For more information about the book and ordering instructions see publisher's description at:
www.cambriapress.com/cambriapress.cfm?template=4&bid=386.
Transformation has also become the subject of scholarly investigation in the Christian tradition, as churches seek to recover their vitality and relevance in a radically secularized and pluralistic culture. The emerging disciplines of practical theology and Christian spirituality have made major contributions to the current discussion of spiritual transformation. James Fowler’s groundbreaking studies in faith development, Benedict Groeschel’s exploration of spiritual passages, and Evelyn and James Whitehead’s investigations of Christian life patterns are representative of the many efforts being made to clarify the nature of transformation in Christian spiritual experience.
Even a cursory survey of the different scholarly approaches in theology and Christian spirituality reveals that the notion of “transformation” remains ambiguous as a theoretical construct. In some contexts it implies a developmental transition or change in beliefs and values. In other contexts focusing on “religious conversion” it indicates a structural shift in personality and group affiliation. Therapeutic perspectives focus on the dynamics of healing and addiction research views the process through the lens of recovery. Much literature in the study of Christian spirituality continues to focus on transformation largely through the frameworks of classical sources such as the three-fold way of purgation, illumination and union in monastic spirituality, the spiritual exercises of St. Ignatius, or the mystical “ascent” described in studies of figures such Theresa of Avila and John of the Cross.
Very often, the notion of spiritual transformation in these studies is not defined or examined critically. Moreover, most theoretical accounts of transformation, whether theological, psychological or spiritual, tend to remain highly abstract and detached from the relational and communal contexts in which persons actually live. There is also a lack of transdisciplinary perspectives on transformation that integrate theology, psychology and spirituality.
In this study, Michael Hryniuk develops a full phenomenological, psychological and theological account of spiritual transformation in the context of L’Arche, a federation of Christian communities that welcome persons with learning disabilities. The book begins with a critical examination of current perspectives on spiritual transformation in theology and Christian spirituality and constructs a new, foundational formulation of transformation as a shift in consciousness, identity and behavior. Through extensive analysis of the narratives of the caregiver-assistants who share life with those who are disabled, this case-study reveals an alternative vision of the “three-fold way” that unfolds through a series of profound awakenings in relationships of mutual care and presence: an awakening to the capacity to love, to bear inner anguish and darkness, and to experience radical human and divine acceptance.
The book examines the psychological dimensions of spiritual transformation through the lens of contemporary affect theory and explores how care-givers experience a profound healing of shame in their felt sense of identity and self-worth. It moves finally to a theological investigation of the meaning of transformation in the context of L’Arche as a process of synergy with the Holy Spirit in relationships of mutuality with persons who are disabled. By tracing the transformative process in L’Arche as one of growth in communion, the book outlines a fully relational ontology of the person, an existential Christology of self-embrace, and a Trinitarian spirituality of community life.
This book is an important contribution to the fields of Christian spirituality, practical theology, disability studies, pastoral psychology and religious education. For more information about the book and ordering instructions see publisher's description at:
www.cambriapress.com/cambriapress.cfm?template=4&bid=386.
Articles and Book Reviews
2008 “Henri Nouwen.” Entry in the New Catholic
Encyclopedia.
“Named and Claimed as Beloved: Henri Nouwen’s Contribution to a
Spirituality of Youth Ministry,” in Turning the Wheel: Henri Nouwen and
Our Search for God, edited by Robert Ellsberg (Orbis).
2007 “The Journey of the Beloved: A Theology and Spirituality of Youth Ministry,”
in Growing Souls: Experiments in Contemplative Youth Ministry, edited by
Mark Yaconelli (Youth Specialties/Zondervan).
2005 “Creating Space for God: Toward a Spirituality of Youth Ministry,”
Religious Education Journal, Volume 100, No. 2, Spring, 2005.
“Journey of the Beloved: A Theology of Youth Ministry,” Youth Worker
Journal, Volume XXI, No. 3, January/February, 2005.
2002 “What Must I Do? The Youth Minister as Spiritual Guide,” Youth Worker
Journal, Volume VIII, No. 4, March/April, 2002.
2000 “Triumph or Defeat of the Trinity: An Eastern Christian Response to
Catherine LaCugna.” Diakonia, Vol. XXXIII, No. 1, 2000.
1985 The First Year: An Open Letter.” Letters of L’Arche, January 1986.
Book Reviews
2008 Spiritual Direction: Wisdom for the Long Walk of Faith. By Henri
Nouwen, Harper Collins, 2007. Weavings Vol. XXIII, Number 3 May/June
2008, pp. 46-47.
2007 Peace in the Post-Christian Era. By Thomas Merton, Orbis, 2004.
International Journal of Practical Theology, vol. 11, pp 325-326.
2000 “Becoming Human” by Jean Vanier. Touchstone, Volume 18, No. 1,
January, 2000. Reprint.
1999 “Becoming Human” by Jean Vanier. Perspective, Volume 2, No. 1,
November 1999.
Videos
The Youth Ministry and Spirituality Project
Funded by a generous grant by the Lilly Endowment, the first phase of the Youth Ministry and Spirituality Project was formed by Mark Yaconelli and Andrew Dreitcer in 1997 to participate in the renewal of youth ministry in the Christian church. In its second phase, project leaders Mark Yaconelli and Michael Hryniuk formulated its mission in the following terms: to foster Christian communities that are attentive to God’s presence, discerning of the Spirit and who accompany young people into the way of Jesus.
Over the span of fifteen years, involving nearly thirty congregations and parishes across the United States, this approach to youth ministry was inspired by the biblical vision of the human person who is created in the image and likeness of God and whose deepest longing is for communion with God and others in love. In response to Christ’s invitation to abide in him (John 15:4), the project leaders and participants believed that the central purpose of youth ministry was to open the minds and hearts of young persons to an intimate relationship with God in Christ through the indwelling power of the Holy Spirit. They sought to fulfill their mission through retreats, workshops, training events, written materials, and relationships that promoted a contemplative approach to youth discipleship. The contemplative approach to youth ministry was based on a Christian community’s commitment to cultivate attentiveness to God’s Presence in the lives of young people and was supported through seven core practices in the spiritual life which were formulated in the YMSP "Charter." Below are some of the original documents and links to resources that guided the teaching and research related to this unique project in congregational youth ministry.
Funded by a generous grant by the Lilly Endowment, the first phase of the Youth Ministry and Spirituality Project was formed by Mark Yaconelli and Andrew Dreitcer in 1997 to participate in the renewal of youth ministry in the Christian church. In its second phase, project leaders Mark Yaconelli and Michael Hryniuk formulated its mission in the following terms: to foster Christian communities that are attentive to God’s presence, discerning of the Spirit and who accompany young people into the way of Jesus.
Over the span of fifteen years, involving nearly thirty congregations and parishes across the United States, this approach to youth ministry was inspired by the biblical vision of the human person who is created in the image and likeness of God and whose deepest longing is for communion with God and others in love. In response to Christ’s invitation to abide in him (John 15:4), the project leaders and participants believed that the central purpose of youth ministry was to open the minds and hearts of young persons to an intimate relationship with God in Christ through the indwelling power of the Holy Spirit. They sought to fulfill their mission through retreats, workshops, training events, written materials, and relationships that promoted a contemplative approach to youth discipleship. The contemplative approach to youth ministry was based on a Christian community’s commitment to cultivate attentiveness to God’s Presence in the lives of young people and was supported through seven core practices in the spiritual life which were formulated in the YMSP "Charter." Below are some of the original documents and links to resources that guided the teaching and research related to this unique project in congregational youth ministry.
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