Philip SHELDRAKE.The Spiritual Way: Classic Traditions and Contemporary Practice. Collegeville, Minnesota: Liturgical Press Academic, 2019. pp176. $24.95 pb. ISBN 978-0-8146-4458-4. Reviewed by Ann MICHAUD, Fordham University, Bronx, NY 10458.

Packed with information on the development of Christian spiritual practices, Sheldrake’s book could aptly be subtitled “A Living History of Spirituality”. He groups together what he views as distinctive styles of wisdom and practice that share certain characteristics in order to develop a comparative framework or typology that gives expression to various interpretations of reality. “Each…offers some sense of where spiritual transformation is thought to take place (the context), how it takes place (through which practices or disciplines), and what is the ultimate purpose or end point of the spiritual journey.” (xii) Yet, while these are diverse ways of being present in the world, they share in common the search for transformation directed toward the sacred and the transcendent, that is, God.

I found that, more than differentiating distinct categories, Sheldrake masterfully shows how various shades, hues, and textures of spirituality have existed throughout history and have both served and shaped our spiritual practices. He exemplifies ways in which they adapt or take on new forms and nuances over time, but never fully disappear and never completely separate from the past. This is important because, as he notes, the spiritual quest in contemporary Western culture has taken a subjective turn away from outer-directed authority toward inner-directed experience. Hence, many people today refer to themselves as spiritual but not religious. At the same time, “it is also true that other, often young and intelligent, people are converting to very conservative forms of religion…as their answer to the problem of ultimate meaning in what they experience as a confusing and dangerous world.” (5) So we can never presume that what is flagging or waning by way of practice in a given era is the definitive word on its future.
Sheldrake’s typology includes five categories and provides multiple examples of development within each style from both Catholic and Protestant traditions, concluding with a focus on one representative person or practice.

The Way of Discipline (ascetical-monastic) subscribes special places as the preferred context for spiritual transformation and promotes practices of self-denial, austerity, and abstention from worldly pleasures. (Example: the Rule of St. Benedict)

The Contemplative-Mystical Way expresses the desire for an immediacy of presence to God and moves beyond discursive reasoning and analysis. Its ultimate purpose is spiritual illumination and a sense of connection to the depths of human existence. (Example: Julian of Norwich)

The Way of Practical Action promotes everyday life as the principle context for the spiritual journey and the quest for authenticity, emphasizing service to fellow human beings. It is available to everyone. (Example: Ignatian Spirituality)

The Way of Beauty, often underestimated or ignored in traditional studies, moves beyond conventional written texts to include forms that have transformative potential, such as aesthetics, creative arts, music, poetic literature, and architecture. (Example: George Herbert’s poetry)

The Prophetic Way involves a commitment to radical social action and social justice as a critical spiritual task. Emerging during the latter twentieth century in response to dysfunctional social and civil situations, it includes political, feminist, and liberationist thought. (Example: Gustavo Gutierrez)

I cannot emphasize enough the extent of historical detail Sheldrake includes in his analysis of The Spiritual Way. This work would be a fine addition to any individual or communal study on spiritual movements. He also spends time distinguishing carefully between spirituality and theology, noting the interactions that occur as he places them in conversation, with each critiquing the other.

If I do have one hesitancy, it is in the “distinctiveness” of his five chosen lenses. Note that the final word of the title - Way - is singular, not plural. While I do think his typology is valid as a means of describing differing foci that occur within Christian spirituality taken as a whole, they are not always as unique or singular as the framework may imply. Sheldrake does admit that “these five types sometimes overlap to some degree.” (xii) But, by way of example, Thomas Merton appears as embodying the practice of the ascetical-monastic Way of Discipline, the Way of Practical Action, and the Prophetic Way, as Sheldrake mentions him in each of those three chapters. While I would agree with his assessment of Merton, this may be confusing to someone who is expecting to find explicitly divergent categories exemplified. Personally, I think it simply demonstrates that, while there are different paths that can be taken according to one’s particular gifts and proclivities, a healthy, mature spirituality is seldom narrowly defined.Sheldrake’s typology isnonetheless useful for purposes of discussion.