Insomnia is legion in our contemporary world; yet, it is hardly a new experience. This article pr... more Insomnia is legion in our contemporary world; yet, it is hardly a new experience. This article provides a historical review of the spirituality of insomnia. While sleep is a necessity to function well followers of Jesus from every tradition across the centuries have often practiced an asceticism that privileged their prayers over their sleep. Yet paradoxically to neglect sleep produces a myriad of consequences that weakens a person spiritually both in relation to God and others. This confronts every sleepless disciple with the decision whether they will respond with anger or acceptance of their lack of sleep. The largest section of this essay focuses on how believers sought to cope with God’s “disguised sweetness” during the night watches. Their responses can be summarized primarily in two ways, proper preparation for setting the best mood for falling asleep and more difficultly how to respond when you awake and can’t resume sleeping. Central to coping with insomnia is the recogniti...
Introduction Alec Ryrie and Tom Schwanda 1. 'Light accompanied with vital heat': affectio... more Introduction Alec Ryrie and Tom Schwanda 1. 'Light accompanied with vital heat': affection and intellect in the thought of Richard Baxter Keith Condie 2. Thomas Goodwin and the 'Supreme Happiness of Man' Karl Jones 3. The Saints' Desire and Delight to be with Christ Tom Schwanda 4. 'Milke and Honey': Puritan Happiness in the Writings of Robert Bolton, John Norden and Francis Rous S. Bryn Roberts 5. Affliction and the Stony Heart in Early New England Adrian Chastein Weimer 6. Piety and the Politics of Anxiety in Nonconformist Writing of the Later Stuart Period David Walker 7. Resting Assured in Puritan Piety: the Lay Experience Kate Narveson 8. Emotions and the Development of Virtue in Puritan Thought: An Investigation of Puritan Friendship Nathaniel Warne 9. Puritan Emotions in Seventeenth-Century Dutch Piety Willem J. op 't Hof
Thomas Watson (1620-1686) was a prolific and popular English Puritan who was best known for his m... more Thomas Watson (1620-1686) was a prolific and popular English Puritan who was best known for his many devotional and practical writings as well as his posthumous A Body of Practical Divinity, sermons on the Westminster Shorter Catechism. The ODNB entry describes his writings to be “at times even mystical, and often expressed in ecstatic language.” In recent years there has been a renewed interest in the study of Christian mysticism, not only within the Roman Catholic and Orthodox traditions but also within Protestantism as well. This article employs the term “contemplative–mystical piety” as a more appropriate label for exploring Watson’s piety as an example of Puritan piety. Watson’s teaching on union with Christ is derived from the bridal language of the Song of Songs and reveals a deep appreciation for Bernard of Clairvaux. Through the intentional efforts of meditation and other spiritual practices a person is able to experience the sweetness of communion and enjoyment of God. Thi...
"But grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3: 18... more "But grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3: 18). Peter summarizes and concludes his letters with this stirring challenge. Its importance is heightened due to the imperative (command) mood of the verb grow. The apostle understood the great necessity for his readers to grow more fully into Christ. The Gospels and the Book of Acts capture in vivid detail Peter's spiritual journey in this very process. However, Peter is not introducing a new concept, but is reflecting what he had heard from Jesus' lips. Returning from the wilderness, Jesus began his public ministry with the declaration: "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news" (Mark 1: 15). Passing along the Sea of Galilee, he met Simon and Andrew and graciously said, "Follow me and I will make you fish for people" (Mark 1: 17): Immediately they left their nets and followed him. Their sudden response captures the compelling nature of Jesus' invitation and message. Jesus extends the same invitation today in calling us to follow him.
280 and raises thoughtful questions about the meaning of what is emerging. All the while he remai... more 280 and raises thoughtful questions about the meaning of what is emerging. All the while he remains “in the conversation.” What emerges is a richly textured, selfaware and critical account of a spiritual community “in process.” The degree of difficulty in illuminating this reality and the skill that Glucklich demonstrates in describing and interpreting it can hardly be over stated. This fine, thoughtful book will be of interest to anyone who wishes to understand better the post-religious landscape of the contemporary moment, especially as this manifests itself in the life of intentional communities. But, it will have a wider appeal as well: this deeply humane book helps us understand better the perennial hunger to know ourselves and to live from the depths of our lives in relation to others. Whatever the shortcomings of the Neot Smadar community may be—and the book documents these honestly—it is hard not feel moved by the witness of these men and women living in the desert and commi...
We live in a world of alienation, and the contemporary desire for spiritual experience is one ind... more We live in a world of alienation, and the contemporary desire for spiritual experience is one indicator of our hunger for wholeness. Perhaps that is one reason why some people question whether there is anything which resembles a Reformed spirituality. Their interaction with Reformed Christians has been dry and devoid of joy. Unfortunately, there have been some within the Reformed household of faith who have lost the historical Christian integration of head and heart. Instead of cultivating a healthy sense of wonder and the experience of God, they have communicated a faith laden with disconnected knowledge and explanation. This experience is by no means unique to Reformed Christians; almost every denomination or faith tradition has had similar struggles. I however, since my roots are Reformed, I write from this perspective. Over the years some of these frustrated persons have migrated to explore a wide range of spiritual options ranging from charismatic to non-Christian expressions o...
During a break at a recent ecumenical gathering, I had the opportunity to speak with a Roman Cath... more During a break at a recent ecumenical gathering, I had the opportunity to speak with a Roman Catholic and a Methodist. When they learned that I was a minister in the Reformed Church in America and had my roots in John Calvin they both rolled their eyes. The Methodist quickly added, "Oh, you are the people who always try to explain everything!" Since this was a conference on spirituality I had a pretty clear idea of what she meant. Unfortunately there is much truth in her statement. We who call ourselves Reformed are prone to validate my Methodist friend's observation. We often exhibit a strong concern for the analytical, intellectual, and cognitive dimension of the faith. Although this concern is absolutely essential, there is the danger that preoccupation with the cerebral aspects of Christianity may cause us to miss its more affective dimensions.
Insomnia is legion in our contemporary world; yet, it is hardly a new experience. This article pr... more Insomnia is legion in our contemporary world; yet, it is hardly a new experience. This article provides a historical review of the spirituality of insomnia. While sleep is a necessity to function well followers of Jesus from every tradition across the centuries have often practiced an asceticism that privileged their prayers over their sleep. Yet paradoxically to neglect sleep produces a myriad of consequences that weakens a person spiritually both in relation to God and others. This confronts every sleepless disciple with the decision whether they will respond with anger or acceptance of their lack of sleep. The largest section of this essay focuses on how believers sought to cope with God’s “disguised sweetness” during the night watches. Their responses can be summarized primarily in two ways, proper preparation for setting the best mood for falling asleep and more difficultly how to respond when you awake and can’t resume sleeping. Central to coping with insomnia is the recogniti...
Introduction Alec Ryrie and Tom Schwanda 1. 'Light accompanied with vital heat': affectio... more Introduction Alec Ryrie and Tom Schwanda 1. 'Light accompanied with vital heat': affection and intellect in the thought of Richard Baxter Keith Condie 2. Thomas Goodwin and the 'Supreme Happiness of Man' Karl Jones 3. The Saints' Desire and Delight to be with Christ Tom Schwanda 4. 'Milke and Honey': Puritan Happiness in the Writings of Robert Bolton, John Norden and Francis Rous S. Bryn Roberts 5. Affliction and the Stony Heart in Early New England Adrian Chastein Weimer 6. Piety and the Politics of Anxiety in Nonconformist Writing of the Later Stuart Period David Walker 7. Resting Assured in Puritan Piety: the Lay Experience Kate Narveson 8. Emotions and the Development of Virtue in Puritan Thought: An Investigation of Puritan Friendship Nathaniel Warne 9. Puritan Emotions in Seventeenth-Century Dutch Piety Willem J. op 't Hof
Thomas Watson (1620-1686) was a prolific and popular English Puritan who was best known for his m... more Thomas Watson (1620-1686) was a prolific and popular English Puritan who was best known for his many devotional and practical writings as well as his posthumous A Body of Practical Divinity, sermons on the Westminster Shorter Catechism. The ODNB entry describes his writings to be “at times even mystical, and often expressed in ecstatic language.” In recent years there has been a renewed interest in the study of Christian mysticism, not only within the Roman Catholic and Orthodox traditions but also within Protestantism as well. This article employs the term “contemplative–mystical piety” as a more appropriate label for exploring Watson’s piety as an example of Puritan piety. Watson’s teaching on union with Christ is derived from the bridal language of the Song of Songs and reveals a deep appreciation for Bernard of Clairvaux. Through the intentional efforts of meditation and other spiritual practices a person is able to experience the sweetness of communion and enjoyment of God. Thi...
"But grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3: 18... more "But grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Pet. 3: 18). Peter summarizes and concludes his letters with this stirring challenge. Its importance is heightened due to the imperative (command) mood of the verb grow. The apostle understood the great necessity for his readers to grow more fully into Christ. The Gospels and the Book of Acts capture in vivid detail Peter's spiritual journey in this very process. However, Peter is not introducing a new concept, but is reflecting what he had heard from Jesus' lips. Returning from the wilderness, Jesus began his public ministry with the declaration: "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news" (Mark 1: 15). Passing along the Sea of Galilee, he met Simon and Andrew and graciously said, "Follow me and I will make you fish for people" (Mark 1: 17): Immediately they left their nets and followed him. Their sudden response captures the compelling nature of Jesus' invitation and message. Jesus extends the same invitation today in calling us to follow him.
280 and raises thoughtful questions about the meaning of what is emerging. All the while he remai... more 280 and raises thoughtful questions about the meaning of what is emerging. All the while he remains “in the conversation.” What emerges is a richly textured, selfaware and critical account of a spiritual community “in process.” The degree of difficulty in illuminating this reality and the skill that Glucklich demonstrates in describing and interpreting it can hardly be over stated. This fine, thoughtful book will be of interest to anyone who wishes to understand better the post-religious landscape of the contemporary moment, especially as this manifests itself in the life of intentional communities. But, it will have a wider appeal as well: this deeply humane book helps us understand better the perennial hunger to know ourselves and to live from the depths of our lives in relation to others. Whatever the shortcomings of the Neot Smadar community may be—and the book documents these honestly—it is hard not feel moved by the witness of these men and women living in the desert and commi...
We live in a world of alienation, and the contemporary desire for spiritual experience is one ind... more We live in a world of alienation, and the contemporary desire for spiritual experience is one indicator of our hunger for wholeness. Perhaps that is one reason why some people question whether there is anything which resembles a Reformed spirituality. Their interaction with Reformed Christians has been dry and devoid of joy. Unfortunately, there have been some within the Reformed household of faith who have lost the historical Christian integration of head and heart. Instead of cultivating a healthy sense of wonder and the experience of God, they have communicated a faith laden with disconnected knowledge and explanation. This experience is by no means unique to Reformed Christians; almost every denomination or faith tradition has had similar struggles. I however, since my roots are Reformed, I write from this perspective. Over the years some of these frustrated persons have migrated to explore a wide range of spiritual options ranging from charismatic to non-Christian expressions o...
During a break at a recent ecumenical gathering, I had the opportunity to speak with a Roman Cath... more During a break at a recent ecumenical gathering, I had the opportunity to speak with a Roman Catholic and a Methodist. When they learned that I was a minister in the Reformed Church in America and had my roots in John Calvin they both rolled their eyes. The Methodist quickly added, "Oh, you are the people who always try to explain everything!" Since this was a conference on spirituality I had a pretty clear idea of what she meant. Unfortunately there is much truth in her statement. We who call ourselves Reformed are prone to validate my Methodist friend's observation. We often exhibit a strong concern for the analytical, intellectual, and cognitive dimension of the faith. Although this concern is absolutely essential, there is the danger that preoccupation with the cerebral aspects of Christianity may cause us to miss its more affective dimensions.
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