Polycentric Theology, Mission, and Mission Leadership

Though it began with an assumption that there was one universal and normative Christian theology, the modern missionary movement has resulted in the emergence of polycentric theology. As each new centre thinks through the meaning of the faith in contextual terms, it offers a distinctive theology – to the extent that it becomes a question whether any universal theological affirmation can be possible. Meanwhile the theory and practice of mission has been no less radically reshaped by a polycentric vision, with the concept of “mission from the margins” capturing the imagination. A profound openness to others and, ultimately, the deep spiritual discernment that is sensitive to the presence and action of the Spirit of God in our world, is the essential equipment needed for leadership in mission today.

Duplicity behind Stained Glass: Childlike “Self-knowledge” and the Role of Community

The recent revelation of Jean Vanier (1928–2019) and historical cases of sexual manipulation and abuse of six women workers at L’Arche (Trosly-Breuil, France, 1970–2005) is a reminder of our human fragility. This article explores the question of how we, as people working in religion, can seek greater integration so as to avoid, as far as possible, the self-deception and duplicity that can lead to profound harm of others. Through engaging with two theologians—Teresa of Avila (1515–1582) and George MacDonald (1824–1905)—we gain insights concerning discernment of our blind spots, plus wisdom regarding ways to safeguard ourselves from duplicity. Teresa reminds us of the need to continually develop authentic “self-knowledge,” and the importance of a courageous, discerning community—both a perceptive spiritual director and honest peers who are willing to challenge leaders and speak up. MacDonald highlights the need for spiritual discernment and a “childlike” posture (rather than self-elevation to a revered “guru” status), to help us live more integrated, genuine lives. Both dialogue partners are explicitly Christocentric and emphasize the ongoing work of the Spirit, opening our eyes and ears to the reality of who we truly are, and the importance of imitating and being “in Christ,” in order to be freed from self-obsession, duplicity, and self-deception.

Ignatian Spirituality and Career Development: New Evidence for Age-Old Practices

Given the importance of career discernment in emerging adulthood, we evaluated an understudied career development approach for higher education students. Specifically, we tested the relationship between spiritual discernment exercises and sense of purpose and calling through the indirect effects of self-concept clarity, career decision self-efficacy, and knowledge of occupational information. Participants ( N = 127) were randomly assigned to one of the three conditions and were surveyed at a 10-week interval. Results indicated significantly higher posttest scores for purpose ( B = .169, p = .026) and calling ( B = .134, p = .013) in the spiritual discernment condition compared to the general adjustment (i.e., control) and traditional career development conditions. Mediation analyses also revealed a significant indirect effect of self-concept clarity on sense of purpose ( B ab = .059, p = .033). These findings suggest that spiritual discernment practices can significantly enhance the effectiveness of career development interventions for discerning purpose and calling.

Mysticism and Prophecy in Early Eighteenth-Century Scotland

In 1709 a group of prophets arrived in Edinburgh proclaiming that Christ had appeared to redeem the nations. They attracted the interest of a community of self-described mystics. The mystics maintained that Christians had a duty to turn inwards and follow the holy spirit in all that they did and believed that Christ would soon appear in spirit to convert the world to their beliefs. Some, therefore, accepted the prophets as harbingers of the millennium. But other mystics remained unconvinced and maintained that spiritual reformation would not appear by outward signs and wonders. The paper introduces the development of mysticism in Scotland. It then examines the debate which emerged after a group of mystics became converts to the prophets’ cause. It shows how mystical prophets successfully converted both mystics and prophets to their cause. In order to grasp the importance of the divisions within the movement, it recovers the discourse of spiritual discernment, which has been obscured by debates about reason and superstition. The prophets needed to prove to their mystical brethren that they were inspired by God and not by the devil.