Spiritual Mentoring: A Guide for Seeking and Giving Direction

This is the book I've been searching for. It is not geared to just women. It is not just a light review. This is really deep and can be used as the basis of your mentoring program. I am very excited to use this and put it into practice.

I suggest that this book be used by anyone associated with a mentoring program.

Shipping was great! This book is amazing! Provides the reader with outstanding insight to what authentic mentoring is all about.
I would highly reccomend it to anybody that is seeking to further their relationship with the Lord through building relationship with others.

I Love this book!
For me, It really speaks to the heart. Although the focus is `mentoring', it speaks to our self perception as a would-be mentor, minister, big brother, big sister etc.
John 6:63 `It is the Spirit WHO gives life. The flesh (my religious flesh) profits NOTHING'.
Ephesians 4:29-30 Do I know when I am ministering grace or religious flesh - grieving the holy Spirit?
When a brother/sister comes to me in need, am I secretly flattered?
Do I secretly perceive myself as one step higher on the socio-spiritual ladder?
Colossians 1:27 is it Christ in YOU or Christ in me that is the hope of glory?
John 3:30 Is my heart motto: I must DECREASE, so that He (Christ in you) can increase?
How many ministries do you know that specialize in helping believers develop a personal sensitivity to the (urging, grieving, compelling, prompting, forbidding) still-small-voice of the Holy Spirit?
If you said `None', welcome to the club. Our God given comforter & teacher has been replaced by programs and machines, (the better mousetrap) which are the offspring of the world. And so goes our mentoring.

You will love this book or hate it.

Faith, it begins, is an "imitative faith", in the sense of learning "the traditions of the faith". This immediately begs a definition of faith. How should faith (Gk. pistis), which has as its object the living God, be imitative of the behaviour of others? While the Scriptures do encourage us to imitate faith (Hebrews 13:7), does this refer to a passing on of traditions, or to a radical, transcendent relation?

The book presents seven saints of the Church as "models" who might be imitated in this way. I shall focus on Ignatius of Loyola.

Ignatius proposes that the soul should "rid itself of all inordinate attachments". In contrast, the Protestant view has generally been one of incarnation, as expressed by Dietrich Bonhoeffer: "It is only by living completely in this world that one learns to believe" (Bonhoeffer 1956:125).

A major feature of the Ignatian way is its emphasis on "the purification of the soul from sin". To some this would seem a fine ideal. To others it would seem a superficial view of sin -- one that does not take into account the second repentance that has been termed "repentance from good works", or "the dealing of God with individuals on the lowest level of sin."

The book contains no shortage of theological Shibboleths. Yet if you hold a so-called "Latin" theology, it could appeal.

Bonhoeffer, Dietrich
1953 Letters & Papers From Prison. London: S.C.M. Press.

The core conviction of the authors is that "spiritual formation is nurtured most profoundly when disciples are 'apprenticed' to a spiritual mentor who will partner with God's Holy Spirit toward spiritual development" (pg. 27). But they also make the following important point: "While some may be especially gifted for mentoring, spiritual mentoring is the work of the community of faith just as friendship belongs to all people" (pg. 56). Unlike traditional Western forms of instruction, spiritual mentoring is more intimate and requires the deeper practice of sharing one's way of life. It is relational and autobiographical. Two foundational pillars of the mentor-mentoree relationship are attraction and imitation. But in establishing and cultivating such a relationship, listening, discernment, and purpose are important. The authors expound on these aspects and reinforce them for both the mentor and mentoree through questions for reflection within each chapter.

The first two chapters discuss the importance of spiritual mentoring and broadly define what it is. J. Robert Clinton's mentoring types are laid out and given more detail in Appendix One and his five dynamics of spiritual mentoring form the basis of the next five chapters of the book. Clinton is the author of "Leadership Emergence Theory" (1989) and "The Mentor Handbook: Detailed Guidelines and Helps for Christian Mentors and Mentorees" (1991). Appendix Four, Developing a Personal Time Line, is adapted from his earlier book. The five dynamics of spiritual mentoring are: Attraction, Relationship, Responsiveness, Accountability, and Empowerment.

Seven classic Christian authors are used in conjunction with contemporary ones to "provide a historically informed vision for the contemporary work of spiritual mentoring." Appendix Three provides the historical time line for the classic authors. Augustine (354 - 430) is introduced in Chapter 3 and challenges the mentor to "attract them by your way of life." In Chapter 4, Aelred of Rievaulx (1110 - 1167) provides insights into developing trust and intimacy in the mentoring relationship through "Spiritual Friendship". Spanish mystics Teresa of Avila (1515 - 1582) and John of the Cross (1542 - 1591) help us to cultivate a responsive humility in Chapter 5. Teresa's book "Interior Castle" helps the mentor to guide the apprentice through the various stages of prayer which produce greater responsiveness to the Holy Spirit. John's insights into the purifying "dark night of the soul" as it relates to self-denial are also discussed. The authors note that "spiritual responsiveness requires the step of purgation or purification" (pg. 105) and "when we focus on God we recognize our serious need for a purified heart" (pg. 107). In Chapter 6, we learn the importance of accountability through Ignatius of Loyola's (1491 - 1556) "Spiritual Exercises" and Chapter 7 leads us to the goal of spiritual mentoring: empowerment. We are introduced to Julian of Norwich (1342 - 1416) and Jeanne Guyon (1648 - 1717) and learn from them that there is joyous empowerment through intimacy with God, identity as the beloved of God, and the discovery of our unique voice for kingdom service. The five appendices are useful. Appendix Two gives us contemporary definitions of spiritual mentoring from Thomas Merton, Richard Foster, Eugene Peterson, and others. Appendix Five provides a nice recommended bibliography for spiritual mentoring.

Throughout this book I was reminded that the mentor, by his or her example, encourages the apprentice to follow, imitate, and learn from Master Jesus through both the Scriptures and the mentorship of the Holy Spirit. The mentor provides a visible point of reference in assisting the apprentice in cultivating his or her faith relationship with the invisible God who is always near.