Professional Documents
Culture Documents
John Fehlen
Fehlen 2
Throughout history spiritual formation has adopted a number of images in order to make
sense and bring clarity to the progression of growth in Christ. Various images that have found a
place in Christian tradition are: the struggle, the desert, the ascent, and the way. Each image
brings with it a level of understanding to the initial entrance into Christian fellowship and to the
subsequent pathways of discipleship. The focus of this research, however, will be upon one of
This research will serve to broaden the understanding that the journey is the destination –
that all of life in Christ is a process of spiritual formation and discipleship. There is no one
singular event that constitutes faith, but rather an ongoing pilgrimage towards the likeness of
Christ. Through this research the reader will better understand how the spiritual experience is to
be rooted in a deeper journey rather than a singular event. Particular emphasis will be given to
the implications a “journey mentality” can and ought to come to bear upon Pentecostal
expressions of spirituality.
Along with historical and contemporary voices regarding the journey, focus will be given
to the Old Testament patriarch, Abraham, and five specific stops as referenced in Genesis. These
stops were made on his journey from Haran to an unknown land. At each of these five stops
Abraham erected an altar to the Lord. Those altars will serve as signposts for future generations
that are, like Abraham, on a spiritual journey. Abraham, much like the focus of our faith Jesus
Christ, has gone before us, and in doing so, has blazed a path of obedience and surrender to
Father God – the One that invites as well as leads His children on this wonderful journey.
“The spiritual journey is deceptively simple and at the same time highly complex. Describing
this paradox of spirituality is difficult, and can really only be ‘lived into’. This is why the journey
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is so profound. And that is why it is critical. It is life itself.” 1 The journey is our life. The whole
of our existence becomes the pathway for the journey to unfold. Nothing is exempt. All is
integrated into the fiber of who we are and are becoming in Christ, and the longer a person lives
the more nuance, progress and broadening of experience one will discover. The journey is life-
long and can be very difficult to define and condense into a clear, definitive statement.
Our spiritual mothers and fathers have much to say regarding the journey. Origen of
Alexandria (c. 185-254) believes the “spiritual journey was conceived as a recovery of the
likeness of God in the soul in a movement upwards from the material realm towards greater
light.” 2 In contrast to Origen, Gregory of Nyssa believes the journey is one towards darkness
rather than light. John of the Cross, in his classic work, Ascent of Mount Carmel, employs the
imagery of the spiritual journey as a climb up a mountain. His Dark Night of the Soul narrates a
journey of the soul from her bodily home to her union with God. This journey, from the writings
of John of the Cross, is centered in a detachment from the world and a reaching for the light of
Many of the early church Fathers understood Christian life to be a pilgrimage. Such is the
case with St. Clement (Bishop of Rome c. 90-99 AD) in Letter from St. Clement:
Greetings from ‘the Church of God which dwells as a pilgrim in Rome to the Church of
declared: ‘[Christians] live each in his native land but as though they were not really at
home there [lit. as sojourners]. They share in all duties as citizens and suffer all hardships
St. Benedict refers to the journey “in terms of a ladder…a ladder of our ascending actions.” 4
Teresa of Avila (1515-1582) in her classic, The Interior Castle, “vividly describes the spiritual
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journey in terms of progression through the different rooms or mansions of the ‘castle’ of the
soul.” 5 Each of these metaphors forms a tapestry into the rich understanding of spiritual
formation as a journey. It is a tapestry that has many more layers, definitions, nuances, and
dimensions than allowed space in this research, both from a historical and modern perspective.
The story continues to add chapters. The song grows with more and more verses. The journey
If the journey is indeed the destination then one must wrestle with the notion that there
are stages to the journey. In reference to St. Benedict, can there truly be rungs to the ladder of
ascent? Is there a goal to the journey, and if there is, then what are the stages along the way in
order to achieve this goal? These questions have been the source of much consternation to many
Indeed there are many phases, stages, transitions and stopping points along the journey.
The convergence, although ambiguous, is to become more like Jesus. M. Robert Mulholland Jr.
in his work entitled The Deeper Journey, expounds upon this foundational truth by saying: “It is
being in a relationship of loving union with God that manifests itself in Christ-like living in the
world. It is to this life of deep, loving union with God that the mothers and fathers of our
spiritual tradition call us.” 6 The concept of union is one used historically to understand spiritual
formation as a journey. Another concept is that of perfection. Philip Sheldrake references these
“two rather static concepts…to express the ‘where to?’ of the journey, but ultimately the end in
view is a more mysterious and dynamic fullness of life in God.” 7 In the history of the church
many have attempted to delineate this mysterious journey in terms of stages. Soren Kierkegaard
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mused on the ‘stages on life’s way’. Evelyn Underhill described phases or stages of faith. Even
John Bunyan’s Pilgrim’s Progress broadens the theme of stages in the Christian journey of faith.
Of course, one must acknowledge the phases in human development: birth, childhood,
adolescence, young adulthood, middle age, older adulthood, and senior adult status. Each of
these stages builds upon the previous stage developmentally. Likewise, spiritual formation
cannot be limited to only one event. It must be thought of in terms of stages of faith in which the
Christian believer transitions progressively towards union with God through Christ. Mulholland
agrees in Invitation to a Journey, “The Christian journey towards wholeness in the image of
Christ for the sake of others progresses by means of spiritual disciplines. Just as a journey from
one place to another requires varied sets of disciplines for successful completion (walking,
driving, flying, navigation skills and the like), so the Christian journey has its own set of
disciplines which enable the pilgrim to progress through the stages of the spiritual path towards
wholeness in Christ.” 8
One such example of stages in the journey, and there are many, is from Janet Hagberg
and Robert Guelich in The Critical Journey: Stage One, Recognition of God; Stage Two, Life of
Discipleship; Stage Three, Productive Life; Stage Four, Journey Inward; Stage Five, Journey
Outward; and Stage Six, Life of Love. 9 These fluid stages are subtle and often mystifying and
yet essential to faith maturation. Stages of faith provide a map of sorts for the journey ahead as
observed by Lawrence Cunningham and Keith Egan, “When one looks back on the Christian
spiritual tradition it becomes clear that the great commentators on the Christian life instinctively
looked to the scriptures for more precise maps and guidelines to understand the way. They found
so many clues in the Bible and those clues have been so variously used that it would be
One could easily turn to the scriptural passages that delve into the exodus of the children
of Israel, or to the references to Moses upon Mount Sinai to discover these ‘clues’. Perhaps
though the finest biblical portrayal of the journey is found in the personhood of Abram (to be
referred hereto as Abraham), and his call to leave the land that he knew so well to discover a land
that he knew nothing about. Along the way, Abraham, made a journey of epic proportions – one
that serves as a potential model for all believers and reinforces the premise that spiritual
Abraham’s Journey
Genesis 12 begins with this directive from the Lord Almighty to Abraham: “Leave your
country, your people, and your father’s household and go to the land I will show you.” There is a
corresponding blessing that follows Abraham’s sheer obedience. It is one in which he will be
made great, blessed by God, and a blessing to the nations. This promise, though yet to be seen,
was his motivation to respond to the Lord and “leave as the Lord told him (12:4).” In Liturgical
In its metaphorical use, beginning with Abraham, the pilgrimage journey is not a mere
visit and return. It is a one-way trip. Abraham did not return to what had been his home,
nor did he desire to return there having reached the Promised Land. Even when a pilgrim
journeys to a pilgrimage site…there is often little report of the return trip. The focus is on
the destination, which does more than renew, restore, and rejuvenate. It so transforms
The context of Pfatteichers comments are that of a pilgrimage to a holy place such as Jerusalem
or Rome, however, the intrinsic value is expressed in terms of the journey being one that eclipses
To Abraham, the journey was worth taking because it was in obedience to the Lord and
the resulting destination was expressed as the Lord’s blessing. Even though Abraham did not
know where he and his family were going, there was a strong sense of trust in God’s purposes.
Maria Ruiz Scaperlanda reasons that “God’s invitation to Abram was, in essence, ‘Enter into a
relationship with me, trust me, sojourn with me, and I will make of you a great nation, and I will
bless you.’ He and God had developed a relationship; he trusted God and did what God asked, no
matter how bizarre it must have seemed.” 12 Abrahams relationship, founded upon trust, would
take him on a journey – one that can become a template for others taking similar journeys of
faith in their Christian maturity. This journey for Abraham involved five specific stops in which
he ‘built an altar there to the Lord’. Each of these altar times contains a theme expressing
Altar of Direction
Abraham took his wife Sarah, his nephew Lot, all his possessions he accumulated, and
the people he acquired and set out from Haran to a land the Lord would show him. Genesis 12:6
details Abraham’s travels through the land to the great tree of Moreh at Shechem. It was there
that the Lord appeared to him and said: “To your offspring (seed) I will give this land.” In
response Abraham “built an altar there to the Lord, who had appeared to him (12:7).”
Having left Haran, Abraham, Lot and their sizable communities moved south, crossed the
Euphrates and followed the main route through Aleppo and Qatna. Commentators shed light
upon the first leg of this journey in saying “no-one dared to plot his own route, but traveled by
the traditional ways taken by merchants and armies through the centuries. At regular intervals
staging-posts marked the resting-places along all the ancient routes.” 13 This journey covered
some 400 miles, to the Jordan Valley. The twisting valleys led to the pass between Mount Ebal
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and Mount Gerizim – a route to the Mediterranean and the northwest, and southwards to Hebron
and Beersheba. Ken Wade observes, “If Abraham had any hope that this part of his spiritual
journey would be a quick, easy jaunt, he was in for a disappointment. Four days of walking
probably brought the family to the next major town, Carchemish, where they could cross the
Euphrates and head south. The next stopping place that we hear about after Abraham left Haran
is Shechem in Canaan.” 14 It was at this junction that Abraham came to the oaks of Moreh.
Interestingly, “Moreh is a name connected with the Hebrew word for ‘instruction’. 15 It was at
this special place that Abraham erected an altar to the Lord and received direction from above.
He paid formal tribute to the Lord and claimed on behalf of his offspring the land that the Lord
It is in times such as these that one must look to the Lord for direction and instruction.
The journey is full of confusion and indecision. A starting point for Christian pilgrims is asking
the Lord this important question: “Where am I going?” The answer does not often come quickly
and yet the questions continue to be asked. Herbert McCabe and Brian Davies expound upon the
“Here, faith is all about trying to understand. It is about not being content to understand
the things that are obvious, the things we can already see. It is about trying to understand
what we do not yet see. It is about setting out on the journey to explore what we have not
yet seen. We read: ‘By faith Abraham obeyed when he was called to set out for a place
that he was to receive as an inheritance; and he set out, not knowing where he was going’
(Hebrews 11:8). Faith, for the author of Hebrews, is seen in terms of a journey, a
movement. And not just a commuter’s journey, a movement from one familiar spot to
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another. It is seen as a real journey, the kind of journey you make on a holiday, to see
new places and to meet new people. It is a journey of exploration, an adventuring out.” 16
This journey of spiritual formation is full of decisions. One of which is the initial decision to
become a follower of Jesus Christ. This decision cannot be made once and then never again.
From Shechem, Abraham continued south and pitched his tents with Bethel on the west
and Ai on the east. There he built an altar and called upon the name of the Lord. This is an
interesting location rich with illustrative value. The Hebrew meaning for each of these cities is
descriptive and provocative. Bethel means ‘house of God’ and Ai means ‘heap of ruin’. It is
noteworthy that Abraham pitched his tents between those two extremes, and it is there that he
called upon the Lord. Scripturally we know that it was during this stop that there was a famine in
the land that drove Abraham further south into Egypt. While in Egypt, Abraham concocted an
escapade in which his wife would be regarded as his sister. This led to problems with Pharaoh
experience Abram was discovering that to be in the place of God’s appointment is not to be
exempt from suffering. There are indications in Scripture that spiritual ‘high points’, when God
draws near or speaks in a special way, are often followed by unusual testings. In view of the fact
that he knew he was in the land of promise, and had only recently had a special revelation of the
fact, to leave it so promptly the minute difficulty loomed ahead ‘has every appearance of an
the altar between Bethel and Ai that we find Abraham in a season of doubt. He failed to
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understand that the Lord who could provide a land could provide necessary food. He doubted the
Lord.
This led him to go into Egypt where his doubts grew into fear of loosing his wife because
she was a beautiful woman. Because she was beautiful and because Abraham deceivingly
referred to his wife as his sister, Pharaoh took her into his palace. It is here that she and Abram
were treated well and acquired many things including maidservants. When one fast-forwards the
biblical text we discover that this would prove to be disastrous. One of the maidservants acquired
was certainly Hagar. Abraham and Hagar later had sexual union, and she conceived a child to be
named Ishmael. Abraham and Sarah doubted that the Lord could give them a child so they took
In the spiritual journey there are many doubts. Christians find themselves between Bethel
(house of God) and Ai (heap of ruin) and struggle to trust the Lord. This is a natural stage in
spiritual formation in which one experiences dark struggles. Kerry Walters confirms, “Since the
earliest days, Christianity has described itself as hodos, ‘the way,’ the path or road by which
adventurous wayfarers journey to the Divine.’ Walters also asserts that it is “a journey whose
Abraham, having learned some valuable lessons, left Egypt towards the Negev and made
his way back to “where his tent had been earlier and where he had first built an altar (Gen.
13:3,4).” This is what will be referred to as an altar of dependence. He found his way back
because the Lord had not given up on him any more than He would abandon His servants today.
Instinctively he knew of his need for forgiveness and renewal, and therefore he sought out the
place where he had already worshipped the Lord. He came back, and the Lord received him
Abraham’s journey is much like the journey of saints throughout history. Spiritual
formation often involves returning to places of clarity and truth. That which is known to be
trustworthy must be reclaimed and restored following times of doubt. Abraham, like all pilgrims
Altar of Separation
The remainder of Genesis 13 follows Abraham and his nephew Lot as they navigate both
the land and their relationship. Lot became enamored with the lush gardens of Egypt and found
similar characteristics in the plain of Jordan. It was by the cities of Sodom and Gomorrah that
Lot pitched his tents. Abraham chose to part ways with his nephew because the land in which
Lot resided was wicked. Abraham moved his tents and went to live near the great trees of
Mamre at Hebron. It was there that another altar was built unto the Lord. This was an altar of
separation.
In order to understand this decision, one must recall what Joshua 24:2 asserts: “Your
fathers, including Terah, the father of Abraham and the father of Nahor, dwelt on the other side
of the River in old times; and they served other gods.” Potentially, two of the gods that were
served by Abraham’s extended family were Nanna, the moon god and Enki, the god of fresh
water. How much of this polytheistic mythology Abraham absorbed is not known. But one must
wonder if Lot ever fully rejected the idol worship of his family’s past. There seems to be a
character flaw in Lot. He is drawn to the wickedness of Sodom, in that he once lived near Sodom
and then progressively moved into Sodom. Genesis 19 elaborates upon Lot’s elevated degrees of
Abraham felt compelled to separate from Lot for these reasons. Baldwin suggests, ‘This
nephew of his…did not appreciate what motivated his uncle in leaving the rest of the family in
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response to God’s call. Though he traveled with Abram he did not share his vision, and at some
point it was inevitable that a separation between them would occur.” 19 This separation was felt
in the leaving his father Terah from Ur as well as leaving Lot in the plains of Jordan. Pfatteicher
agrees, “The separation…involves loss. The resulting transition, moreover, is a time of hardship
and suffering. The difficulty and pain are given meaning by the constant focus on the goal of the
journey, the sacred place…the place of the fullest presence and permanent abode of God.” 20
Separation most usually involves pain. The spiritual journey is full of grief and separation. This
is an important stage in Christian formation in which the believer moves away (not just
physically) from that which restricts growth and embraces the fullness of God through the person
of Jesus Christ, whereby entering the place of the fullest presence. Sheldrake points out that
“although the classic metaphor of ‘ascent’ retains a certain value in emphasizing a continuous
journey rather than a succession of disconnected experiences, it also suggests a separation of the
Altar of Sacrifice
The final altar that Abraham builds is found later in the biblical text and yet is so closely
connected to Abraham’s spiritual journey especially in light of the covenant promise God made
regarding fruitfulness and increase. Wade believes “Abraham’s life was full of the blessings of
the Lord, but he also knew sacrifice. In fact his path, ever since he’d left Haran, had been a
journey to a mountain where he would be called upon to make the ultimate sacrifice in order to
demonstrate his faith in God.” 22Abraham was to be the father of the nations, and yet he and
Sarah had no children. The word of the Lord to Abraham and Sarah was that they would have a
son (Gen. 17:16). This was met with disbelief and human resolve as seen in Hagar and Ishmael.
However, God’s way proved superior, and Sarah gave birth to a son named Isaac. In Genesis 22
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it is recorded that Lord demanded that Abraham take his long-awaited son to the region of
Moriah and offer him as a burnt offering. Abraham took the wood, the fire, and a knife to the
mountain along with his son Isaac. Scripture tells us that ‘when they reached the place God had
told him about, Abraham built an altar (Gen. 22:9).” This will be referred to as an altar of
sacrifice. We know from the biblical account that the Lord stopped Abraham from completing
his task because indeed he had proven his obedience. Yet for all intensive purposes the sacrifice
Sacrifice is a stage in spiritual formation in which the child of God “offers his body as a
living sacrifice, holy and pleasing to God (Rom. 12:1).” This becomes a spiritual act of worship
that realigns priorities, reveals insecurities, and reassures one’s trust in the Lord who will
provide. Maria Ruiz Scaperlanda writes, “God has promised to make Abraham’s progeny as
numerous as the stars in the sky, but now he was asking Abraham to sacrifice it all by offering
his beloved son, Isaac, as a holocaust to God. How would you respond to such a request? What
These are important questions to wrestle with for anyone on the journey of spiritual
formation. Even Jesus in his final hours questioned his Father. His journey to the cross is not
unlike the journey Abraham took and not unlike the journey each Christ-follower takes through
discipleship. Jesus was often found seeking direction from his Father through times of solitude
and reflection.
We also discover times of doubt in the life of Jesus, especially the closer he got to the
time of fulfillment in which he would be crucified for mankind. In Mark 14:33 we read that he
“was deeply distressed and troubled.” There in the garden of Gethsemane he told Peter, James
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and John, “My soul is overwhelmed with sorrow to the point of death…going a little farther, he
fell to the ground and prayed that if possible the hour might pass from him.”
Correspondingly, in Luke 22 we see him cling to the Father with full dependence as he
declares, “Yet not my will, but yours be done.” Jesus trusted his Father with his life and in his
death.
The entire gospel account of Jesus’ final days was an epic journey of separation. We see
a number of his ardent followers desert him during this time of need. Judas betrayed him. Peter
denied him. Jesus even felt abandoned by his Father. In Mark 15 he cried out in a loud voice:
“My God, my God, why have you forsaken me?” Without a doubt that separation was necessary
for our redemption in that he took on the sins of all mankind and became our scapegoat.
The ultimate sacrifice was made upon the cross of Calvary. It eclipses all other sacrifices
including the one in which Abraham was willing to sacrifice his son – his only son. God gave his
one and only Son Jesus Christ as the ultimate sacrifice, paving the way for us to enter into the
journey of faith. This journey goes far beyond one event. It is a life-long pursuit of union with
The fundamental premise of this research has been to unpack how spiritual experience is
to be inherent in a deeper journey rather than a singular event. This is an important distinction for
Evangelical Christianity to make. Pentecostal tradition in particular has placed primary emphasis
upon the event of salvation and the follow up event of Spirit-baptism. These certainly are events
worth our interest – they are the launch pads for spiritual formation and yet, one cannot enter into
salvation only (the event) without consideration of ongoing sanctification (the journey). As well,
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one cannot only look to Spirit-baptism only (the event) without importance given to Spirit-
Steve Jack Land in valuable work entitled Pentecostal Spirituality asserts, “While the
experimental and theological distinction of the two [Pentecostal and Holiness movements]…both
the character and vocation of a Pentecostal were bound up in the doctrines of sanctification and
Spirit baptism, respectively.” 24 Land goes on to note the passionate words of Seymour to the
saints at Azusa, “Tongues are one of the signs that go with every baptized person, but it is not the
real evidence of the baptism in the every day life. Your life must measure up with the fruit of the
Spirit. Many may start in this salvation, and yet if they do not watch and keep under the Blood,
they will loose the Spirit of Jesus.” 25 This is such a clear description of the event (i.e.: tongues
and salvation) being just the entry point into the journey (i.e.: fruit of the Spirit and ongoing
sanctification).
Abraham understood the journey. Our early church fathers by and large captured the
reality of an on-going journey. Perhaps even our earliest Pentecostal believers encapsulated this
vital Kingdom principle. In our current context it has fundamentally been forgotten though.
Steven Jack Land seems to give a clarion call to restore what was early Pentecostal orthodoxy in
which “salvation was a narrative journey and pilgrims practiced their faith, in the light of the
inbreaking kingdom through worshipping, walking (ethics) and witnessing in the Spirit of the
end. The walk was a living out of a cosmic drama in which the testimony to Christ and the
testimony about one’s daily life were processed in and with the eschatological community.” 26
He concludes his landmark work Pentecostal Spirituality by asking this valuable question:
“Eschewing the exclusively relational and working toward an affirmation of a truly ontological
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change in the believer can a soteriology be developed which reflects the eventfulness of the
biblical narratives, historical and human development? Perhaps affective transformation and
integration will prove to be new and useful metaphors…” 27 The metaphor of the journey is a
helpful starting point. Rather than seeking only the event of salvation in order to secure one’s
eternity, additionally one engages the journey of sanctification much like the people of Israel
who were led out of captivity into the Promised Land. Our journey is a slow process of
deliverance from the bondage of sin before being brought into the heavenly city. As well, Spirit-
baptism is the introduction into a greater reality of the journey of Spirit-fullness. Ephesians 5:18
affirms this in the Amplified Version, “And do not get drunk with wine, for that is debauchery;
Abraham and his journey from Haran to Moriah have served to inform spiritual formation
as a journey. The larger discussion involves Pentecostal spirituality, one that requires more
ongoing research and development. The conversation must be expanded in order to produce an
expressive and viable ecclesiology within the Pentecostal expression of faith. Appropriately, for
the Pentecostal thinker, like Abraham discovered, the journey is worth taking. Who knows what
experiences, stops and starts, variety, humdrum and surprises. For us a journey implies more than
a quick trip from point A to point B. It is more extended, with the time and places between
departure and final destination being important or their own sake. Whereas a trip focuses
Notes
1
Janet O. Hagberg and Robert A. Guelich, The Critical Journey: Stages in the Life of
Faith (Wisconsin: Sheffield Publishing Company, 1995), xxi.
2
Philip Sheldrake, A Brief History of Spirituality (Blackwell Publishing Ltd. 2007), 27.
3
Craig G. Barthomew and Fred Hughes, Explorations in a Christian Theology of
Pilgrimage. (Ashgate Publishing Ltd, 2004), 95.
4
Sheldrake, A Brief History of Spirituality, 36.
5
Ibid., 139.
6
M. Robert Mulholland Jr. The Deeper Journey: The Spirituality of Discovering Your
True Self (Illinois: IVP Books, 2006), 16.
7
Sheldrake, A Brief History of Spirituality, 35.
8
M. Robert Mulholland Jr., Invitation to a Journey (Illinois: InterVarsity Press, 1993),
76.
9
Hagberg and Guelich, The Critical Journey, 17.
10
Lawrence S. Cunningham and Keith J. Egan, Christian Spirituality: Themes from the
Tradition (New Jersey: Paulist Press, 1996), 48.
11
Philip H. Pfatteicher, Liturgical Spirituality (Trinity Press International, 1997), 113.
12
Maria Ruiz Scaperlanda, The Journey: A Guide for the Modern Pilgrim (Illinois:
Loyola Press, 2004), 68.
13
Joyce G. Baldwin, The Message of Genesis 12-50 (Illinois: IVP Books, 1986), 33.
14
Ken Wade, Journey to Moriah: The Untold Story of How Abraham Became the Friend
of God (Pacific Press, 2004), 44.
15
Ibid., 34.
16
Herbert McCabe and Brian Davies, God, Christ and Us (New York: Continuum,
2003), 2.
17
Baldwin, The Message of Genesis, 37.
18
Kerry S. Walters, Soul Wilderness: A Desert Spirituality (New Jersey: Paulist Press,
2001), 7.
Fehlen 18
19
Baldwin, The Message of Genesis, 40.
20
Pfatteicher, Liturgical Spirituality, 113.
21
Sheldrake, A Brief History of Spirituality, 37.
22
Wade, Journey to Moriah, 126.
23
Scaperlanda, The Journey, 68.
24
Steve Jack Land, Pentecostal Spirituality: A Passion for the Kingdom (Sheffield
Academic Press Ltd. 1993), 124.
25
Ibid.
26
Ibid., 183.
27
Ibid., 222.
28
Sheldrake, A Brief History of Spirituality, 5.
Fehlen 19
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