Spirituality in Transition

Anglican Theological Review, Spring 1998 by Dreyer, Elizabeth A

Spirituality in Transition. By James J. Bacik. Kansas City: Sheed & Ward, 1996. vii 232 pp. $15.95 (paper).

In addition to Spirituality in n (1996), James J. Bacik, Campus MiniSter at the University off o, is the author of Gracious Mystery (1987); Contemporary Theologians (1989); Tensions in the Church: Facing the Challenges, Seizing the Opportunity (1993); and Spirituality in Action (1997). Bacik weaves together a medley of reflections-on contemporary events, Bible stories, personal anecdotes, liturgical seasons, and popular psychological and spiritual literature. Many accurately use the adjective "kaleidoscopic" to describe his work.

Spirituality in Transition is arranged in three unequal parts. A short opening section analyses aspects of the postmodern context for a contemporary spirituality. The second and longest section is entitled "Love of Self: Facilitating Personal Development." The final chapter is "Love of Neighbor: Deepening Personal Relationships." Since the topics treated are so wideranging and multi-layered and do not correspond tightly to the chapter headings, it may be helpful to offer a brief analytical description.

To set the contemporary context, Bacik cites numerous sociological studies and current events; gives a brief definition of "spirituality"; and offers a thumbnail sketch of the historical development of modernity with its many transitions, agreeing with those who suggest that we are in the midst of a "paradigm shift" as we look toward the third millennium. In general, the book seems aimed at a broad audience, but the whirlwind treatment of so many towering figures-Aquinas, Francis Bacon, Descartes, Locke, Voltaire, Rousseau, Coleridge, Byron, Keats, Shelley, Wagner, Emerson, Nietzsche, Lyotard, Toulmin, MacIntyre, Rorty, Babin, McLuhan- may leave the average reader overwhelmed rather than informed.

Chapter 2 contains twenty-five short sections that cover a potpourri of topics from conversion and reading the Bible to fundamentalism and Confucius. I did not discern any particular order-the topics are not cumulative or aimed at developing a particular argument. Chapter 3 contains sixteen sections, eleven of which relate to sexuality. This last part emerges from Bacik's collegiate ministry, with reflections on engagements, weddings, lovemaking and healing broken relationships as well as issues of gender, abortion, sexual harassment and AIDS. Bacik gives a balanced presentation of each issue and manages to transcend the often false liberal/conservative polarity. His evaluation of our present situation focuses on its disruptions, confusions and distortions, and on the ways in which the Christian tradition offers many resources to nurture balance and solidity amidst the challenge of this time of transition. Throughout, he insists on the wedding of Christian tradition and one's everyday life.

This volume is aimed at a Roman Catholic audience. Bacik reflects almost entirely on Roman documents, events and concerns, that do not relate directly to the contexts of the wider "catholic" Christian community. But the many important topics presented-occasional in nature though they be-are treated in a thoughtful way. Perhaps the best way to read this book is to "dip" into the various topics. Since each section is quite short, it is possible to find food for thought in the midst of a busy schedule and the many demands of a postmodern Christian life.

ELIZABETH A. DREYER

Hamden, Connecticut