NOTES

Introduction

1. Thomas A. Hand, Saint Augustine On Prayer (Westminster, Maryland: Newman Press, 1963), p. 71.
2. Richard John Neuhaus, "Religion and Psychology," National Review (February 19, 1988), p. 46.
3. Ibid. See Paul Vitz, Psychology as Religion: The Cult of Self-Worship (Grand Rapids, Michigan: Eerdmans, 1977).
4. Brendan Kneale, F.S.C., "Superiority of the Religious Life," Review for Religious 47 (July / August 1988): 506.
5. John M. Lozano, Life as Parable: Reinterpreting the Religious Life (Mahwah, NJ: Paulist Press, 1986), p. 52. In using the word "parable," Lozano means more than a simple story used as a pedagogical tool to embellish a point. According to him, parables for Jesus "were not just an additional embellishment, but the very substance of his preaching. He proclaimed the kingdom of God and confronted his listeners with it through his parables." Jesus used the poetic language of parables "not to offer a rational explanation of the kingdom of God, but to bring his listeners face to face with it." The genre of parables extends itself beyond oral language to include actions of Jesus, gestures that certainly inform, but at the same ti me that challenge, invite and surprise us, as parables do. Furthermore, Lozano points out that the very life of Jesus during his ministry is in itself a parable. "Through the veiled language of his own life, he spoke to his contemporaries about God and his saving love" (p. 51). It is with these extended senses of parables that Lozano conceives of the religious life of the vows as a parable.
6. Ibid., p. 53.
7. Sandra M. Schneiders' explanation of the "difference" between religious and other Christians is cogent and precise: "Our reason for speaking of some people as 'religious' in a special sense is not that any Christian can be non-religious but that this designation captures the peculiar gift by which the religious dimension of human experience exercises a dominant and organizing role in their lives and brings about a permanent, active, full-time commitment to the movement generated by this special gift" (pp. 41-42). Thus "what makes religious 'different' is neither the specifically Christian character nor the peculiarities of lifestyle that congregations develop but a need to respond to a particular gift, a special vocation, that consists in an absorption, for the sake of the whole community of believers, in the religious dimension of life." New Wineskins: Re-imaging Religious Life Today (Mahwah, NJ: Paulist Press, Ig86), p. 44.
8. Dogmatic Constitution on the Church (Lumen Gentium) in The Documents of Vatican II, ed. Walter Abbott (New York: America Press, Ig66), paragraphs 39-42.
9. Schneiders, New Wineskins, p. 89.
10. Suzanne M. OeBenedittis, Teaching Paith and Morals: Toward Personal and Parish Renewal (Minneapolis, MN: Winston Press, Inc., Ig81), p. 8.

1. Martin Buber, "Heart-Searching," in The Way of Man According to the Teaching of Hasidism (Secaucus, NJ: The Citadel Press, Ig66), pp. 9-14.
2. That is, proved true; so the leaders of the Hasidic communities are called.
3. Hugo Rahner, S.]., Ignatius the Theologian, trans. Michael Barry (New York: Herder and Herder, 1968), p. 207.
4. George L Brown, The Uve Classroom: Innovation through Confluent Education and Gestalt, ed. George L Brown with Thomas Yeomans and Liles Grizzard (New York: The Viking Press, 1975), p. 3.
5. Oavid Nyberg, "The Progress of Our Stupidity About Students' Intelligence," The Chronicle of Higher Education (March 26, 1986), 96.
6. Ibid.
7. George L Brown, The Uve Classroom, p. 3.
8. Charles Silberman, Crisis in the Classroom (New York: Random House, 1970), p. 8.
9. DeBenedittis, Teaching Paith and Morals, p. g.
10. Ibid.
11. John Carmody, Holistic Spirituality (Mahwah, NJ: Paulist Press, 1983), P.3.
12. Decree 16, "Chastity in the Society of Jesus," 31st GeneraI Congregation in Documents of the 31st and J2nd General Congregations of the Society of Jesus (St. Louis: The Institute of Jesuit Sources, 1977), No. 249, Par. 6.
13. Gregory Baum, "Reply and Explanation," in Ecumenist 9 (Nov.-Oec. 1971), 18.
14. Leo P. Rock, S.]., "The California Province Novitiate: What We 00 and Why" (A Statement to the California Province of the Society of Jesus, September, 1973), p. 4.
15. See Josef Goldbrunner's Holiness Is Wholeness (New York: Pantheon, 1955).
16. See Barry McLaughlin, Nature, Grace, and Religious Development (Westminster, Maryland: The Newman Press, 1964).
17. Gregory Baum, "Reply and Explanation," p. 17. 18. Ibid.
19. James Gill, M.D., in William A. Barry et al., "Affectivity and Sexuality: Their Relationship to the Spiritual and Apostolic Life of Jesuits-Comments on Three Experiences," Studies in the Spirituality of Jesuits X:2-3 (March-May, 1979), 47.
20. Ibid., pp. 47-48.
21. See Donald Goergen, The Power of Love: Christian Spirituality and Theology (Chicago: The Thomas More Press, 1979), p. 21.
22. Ibid., p. 39.

l. Ann and Barry Ulanov, Primary Speech: A Psychology of Prayer (Atlanta: John Knox Press, 1982), p. 57.
2. Erich Fromm, The Art of Loving (New York: Harper & Row, 1956). 3. Martin Buber, "Resolution," in The Way oJ Ma n, pp. 21-25.
4. Ibid., p. 21.
5. Ibid., p. 22.
6. Soren Kierkegaard, Purity of Heart Is To will One Thing, trans. Douglas V. Steere (New York: Harpers, 1938), p. 3.
7. Martin Buber, The Way of Man, p. 23.
8. Johannes B. Metz, Poverty of Spirit, trans. John Drury (Mahwah, NJ: Paulist Press, 1968), p. 7.
9. Ibid.
10. Ibid., pp. 7-8.
11. Paul Tillich, The Courage To Be (New Haven: Vale University Press, 1952), pp. 164-5; 172-3.
12. Paul Tillich, "You Are Accepted," in The Shaking of the Foundations (New York: Charles Scribner's Sons, 1948), Chapter 19.
13. Ibid.
14. Alice Walker, The Color Purple (New York: Washington Square Press, 1982), p. 178.
15. Bernard ].F. Lonergan, S.]., Method in Theology (New York: Herder and Herder, 1972), p. 130.
16. Ignatius of Loyola, The Spiritual Exercises of St. Ignatius, trans. Louis J. Puhl (Chicago: Loyola University Press, n.d.), No. 323. 10.
17. Ibid., No. 328. 8.
18. Paul Tillich, "You Are Accepted," in The Shaking of the Foundations, Chapter 19.
19. See William Karel Grossouw, Spirituality Of the New Testament, trans. Martin W. Schoenberg (St. Louis: B. Herder Book Company, 1961).
20. Ibid., p. 69.
21. Ibid.
22. See Regina Bechtle, S.c., "Reclaiming the Truth of Women's Lives: Women and Spirituality," The Way, 28:1 (January 1988), 50.
23. Joseph Powers, Spirit and Sacrament: The Humanizing Experience (New York: Seabury Press, 1973), p. 23.
24. Regina Bechtle, "Reclaiming the Truth of W omen's Lives," p. 5°. 25. Dogmatic Constitution on the Church, paragraphs 30 and 33.
26. Sharing the Light of Faith: National Catechetical Directory for Catholics of the United States (Washington, D.C.: United States Catholic Conference, Department of Education, 1979), p. 2.
27. Alice Walker, The Color Purple, p. 176. In quoting from Walker's work, I have retained her use of the masculine pronoun in reference to God in order to preserve the integrity of her artistic style. Believing that our God encompasses the richness of both male and female, I have deliberately attempted in my own writing, however, to use nonsexist language. Only when referring to Jesus the Lord and the one he called "Abba" have I used masculine forms when talking about God.
28. See John A. Sanford, Ministry Burnout (Mahwah, NJ: Paulist Press, 1982) for a straightforward treatment of some of the factors that lead to burnout in ministry.
29. "It is a mark of the evil spirit to assume the appearance of an angel of light. He begins by suggesting thoughts that are suited to a devout soul, and ends by suggesting his own. For example, he will suggest holy and pious thoughts that are whol1y in conformity with the sanctity of the soul. Afterwards, he will endeavor little by little to end by drawing the soul into his hidden snares and evil designs." St. Ignatius of Loyola, "Rules for the Discernment of Spirits," in The Spiritual Exercises, No. 332.4.
30. John Sanford, Ministry Burnout, pp. 5-16.
31. Ignatius of Loyola, Spiritual Exercises, No. 236.
32. Monika K. Hellwig, "A Royal Priesthood," America, 156:18 (May 9, 1987), 393.
33. Monika Hellwig, "Royal Priesthood," p. 393.
34. Belden C. Lane, "Rabbinical Stories: A Primer on Theological Method," Christian Century 98:41 (December 16, 1981), pp. 1307-8.
35. Decree 11, "The Union of Minds and Hearts," in Decrees of the 2nd General Congregation of the Society of Jesus (St. Louis: The Institute of Jesuit Sources, 1977), No. 14.
36. Erik Erikson, Identity, Youth, and Crisis (New York: Norton, 1968), p. 138.
37. As quoted in Harold Kushner, When All You've Ever Wanted Isn't Enough (New York: Summit Books, 1986), p. 172.
38. Kurt Vonnegut, Cat's Cradle (New York: Dell Publishing, 1963), pp. 64 -65.
39. Donald Goergen, The Power of Love, pp. 170-71.
40. John Carmody, Holistic Spirituality, p. 51.
41. Teilhard de Chardin, "The Grand Option," in The Future of Man (New York: Harper and Row, 1964), p. 46.
42. John Carmody, Holistic Spirituality, p. 53.
43. Thomas Merton, Contemplative Prayer (Garden City, New York: Doubleday & Company, Inc., 1969), p. 23.
44. Henri Nouwen, Reaching Out: The Three Movements of the Spiritual Life (Garden City, New York: Doubleday & Company, 1975), p. 30.
45. Anthony de Mello, One Minute Wisdom (New York: Doubleday, 1988), p.68.

1. Henri Nouwen, Reaching Out, p. 27.
2. As quoted in James W. Fowler, Becoming Adult, Becoming Christian: Adult Development and Christian Faith (San Francisco: Harper & Row, 1984), p. 93. 3. Anthony de Mello, One Minute Wisdom, p. 15.
4. Walter Brueggemann, "Covenanting as Human Vocation," Interpretation 33(2), 115-129.
5. St. Ignatius of Loyola, "Principle and Foundation," The Spiritual Exercises of St. Ignatius, No. 23.
6. Ibid.;No. 169.
7. James Fowler, Becoming Adult, p. 92.
8. Ibid., p. 95.
9. Martin Buber, The Way oJ Ma n, p. 15.
10. Rainer Maria Rilke, Letters to a Young Poet (New York: Norton, 1954), pp. 18-19.
11. R.D. Laing, "Violence and Love," journal of Existentialism 5 (1965), 417-422. 
12. Frederick Perls, Ralph Hefferline, and Paul Goodman, Gestalt Therapy: Excitement and Growth in the Human Personality (New York: The Julian Press, 1951), p. 189.
13. Fritz Perls, The Gestalt Approach and Eye Witness to Therapy (Ben Lomond, California: Science & Behavior Books, 1973), p. 34.
14. Rainer Maria Rilke, Letters, pp. 46-47.
15. Thomas Merton, Raids on the Unspeakable (New York: New Directions, 1964), pp. 85-86.
16. William F. Lynch, Christ and Prometheus: A New Image of the Secular (South Bend, Ind.: University of Notre Dame, 1970), p. 130.
17. Edith Genet, "Images of God," Lumen Vitae XXXIV: 1 (1979), 72.
18. Ron DelBene with Herb Montgomery, The Breath of Life (Minneapolis, MN: Winston Press, 1981), pp. 8-9.
19. John H. Wright, A Theology of Christian Prayer (New York: Pueblo Publishing Company), p. 134.
20. Ibid., pp. 134-135.
21. Alice Walker, The Color Purple, p. 176.
22. John Wright, A Theology of Christian Prayer, p. 134.
23. Genet, "Images of God," pp. 67-68.
24. Thomas Merton, Spiritual Direction and Meditation, pp. 30-33.
2S. Ibid., p. 31.
26. Ibid.
27. Ibid.
28. E. Edward Kinerk, S-J., "Eliciting Great Desires: Their place in the Spirituality of the Society of Jesus," Studies in the Spirituality of  Jesuits, XVI:5 (Nov. 1984), 2.
29. Thomas Merton, Spiritual Direction, p. 31.
30. Kinerk, "Eliciting Great Desires," pp. 3-4.
31. Ibid., p. 4.
32. Ibid.
33. Robert Johann, "Wanting What We Want," America 117 (Nov. 18, 1967), 614.
34. St. Ignatius of Loyola, Spiritual Exercises, No. 175.
35. Ibid., No. 176.
36. Ignatius states in No. 335.7 of The Spiritual Exercises, "In souls that are progressing to greater perfection, the action of the good angel is delicate, gentle, delightful. It may be compared to a drop of water penetrating a sponge. The action of the eviI spirit upon such souls is violent, noisy, and disturbing. It may be compared to a drop of water falling upon a stone. " See also Nos. 328 and 329.1.
37. Ibid., Nos. 77-87.
38. Ibid., #23.
39. Michael J. Buckley, "Rules for the Discernment of Spirits," The Way, Supplement No. 20 (Autumn, 1973), 2S-26.
40. Ibid., p. 26.
41. St. Ignatius of Loyola, Spiritual Exercises, No. 183.
42. William Peters, The Spiritual Exercises Of St. Ignatius: Exposition and 1nterpretation (Jersey City, NJ: The Program to Adapt the Spiritual Exercises, 1967), p. 127.
43. John Futrell, "Ignatian Discernment," Studies in the Spirituality of Jesuits, Il:2 (April 1970), 57.
44. James Simkin, "The Introduction of Gestalt," in Live Classroom: Innovations Through Confluent Education and Gestalt Therapy, Ed. George Brown with Thomas Yeomans and Liles Grizzard (New York: Viking Press, 1975), pp. 38-39.
45. Carl Rogers, On Becoming a Person: A Therapist's View of Psychotherapy (Boston: Houghton Miffiin, 1961), p. 22.
46. Ibid., pp. 22-23.

1. Diane M. Connelly, Al! Sickness Is Homesickness (Columbia, Maryland: Center for Traditional Acupuncture, 1986), pp. 30, 33.
2. Ann and Barry Ulanov, Primary Speech: A Psychology of Prayer (Atlanta: John Knox Press, 1982), p. 7.
3. Elizabeth Barrett Browning, Aurora Leigh and Other Poems, ed. Cora Kaplan (London: The W omen's Press, Ltd., 1978).
4. Gerard Manley Hopkins, "God's Grandeur," in The Poems of Gerard Manley Hopkins (Fourth Edition), eds. W.H. Gardner and N.H. Mackenzie (London: Oxford University Press, 1967), p. 66.
5. Belden C. Lane, "Rabbinical Stories," p. 1307.
6. Henri de Lubac, Teilhard de Chardin: The Man and His Meaning (New York: New American Library, 1967), p. 34.
7. Ibid., p. 35. Emphasis in the original.
8. Ann and Barry Ulanov, Primary Speech, p. 2.
9. St. Ignatius of Loyola, The Spiritual Exercises, Annotation #6.
lO. The Cloud of Unknowing and the Book of Privy Counsel, ed. William Johnston (New York: Doubleday & Company, Inc., 1973), p. 54.
11. For a fuller description of this method of praying with scripture, see Anthony de Mello, Sadhana: A Way to God (Garden City, New York: Doubleday & Company, Inc., 1978), pp. 1O7-111. This work is one of the best practical guides to using Eastern forms in prayer.
12. William C. Spohn, "The Biblical Theology of the Pastoral Letter and Ignatian Contemplation," in Studies in the Spirituality of American Jesuits (St. Louis: The American Assistancy Seminar on Jesuit Spirituality, 1985), VoI. XVII, NO.4, pp. 8-9.
13. Ibid., p. 10.
14. Abrahaml Heschel, God in Search of Man: A Philosophy of Judaism (New York: Harper and Row, 1955), p. 46.
15. Sam Keen, Apology for Wonder (New York: Harper and Row, 1969), p. 34.
16. Ibid., p. 35.
17. Abraham Heschel, God in Search, p. 108.
18. Ludwig Wittgenstein, Tractatus Logico-Philosophicus (London: Routledge & Kegan Paul, 1961), p. 44, as quoted in Keen in Apology, p. 22.
19. Abraham Heschel, God in Search, p. 45.
20. Ibid., p. 106.
21. Ibid., p. 108.
22. Dag Hammarskjold, Markings, trans. Leif Sjoberg and W.H. Auden (New York: Alfred A. Knopf, Ine., 1964), p. 46.
23. The Cloud of Unknowing, p. 55.
24. M. Basil Pennington, "Centering Prayer: Refining the Rules," Review for Religious 46:3 (May-June, 1986), 386-393.
25. Ibid., p. 390.
26. William Johnston has been a prolific writer on the topic of mysticism and contemplative prayer. His Christian Zen (New York: Harper & Row, 1971) would be a helpful introduction to how Zen can be profitably adapted for use by Christians. Kakichi Kadowaki, Zen and the Bible, tr. Joan Rieck (Boston: Routledge & Kegan Paul, 1980) provides an understanding of the similarities between Christian asceticism and the way of Zen.
27. For a brief description of sitting postures, see William Johnston, Christian Zen, pp. 105-109.
28. Anthony de Mello, Sadhana, pp. 37-39.
29. Robert F. Morneau, Mantras for the Morning: An introduction to Holistic Prayer (Collegeville, Minnesota: The Liturgical Press, 1981), p. 10.
30. Some examples given by R. Morneau in Mantras.
31. Ignatius of Loyola, The Spiritual Exercises, #43.
32. See George Aschenbrunner, "Consciousness Examen," Review for Religious 31 (1972).
33. For a discussion of the importance of the consciousness examen as a tool for growth, see John Govan, "The Examen: A Tool for Holistic Growth," Review for Religious (May-June, 1986), pp. 394-401.
34. St. Teresa, lnterior Castle, trans. Kieran Kavanaugh and Otilio Rodriguez (Mahwah, NJ: Paulist Press, 1979), NO.7, p. 70.

Chapter Five

1. Dag Hammarskjold, Markings, p. 99.
2. Robert Kegan, The Evolving SelJ: Problem and Process in Human Development (Cambridge, Massachusetts: Harvard University Press, 1982), pp. 159-160.
3. Gordon W. Allport, "Motivation in Personality: Reply to Mr. Bertocci," Psychological Review 47 (1940), 545.
4. Brian O'Leary, S.J., "Christian and Religious Obedience," Review for Religious 44:4 (July / August 1985), 518.
5. Carroll Stuhlmueller, c.P., "The Gospel According to Luke," in The Jerome Biblical Commentary, ed. Raymond Brown, S.S., Joseph A. Fitzmyer, S.J., and Roland E. Murphy, O.Carm. (Englewood Cliffs, New Jersey: Prentice-Hall, 1968), p. 143.
6. David M. Stanley, S.]., ("I Encountered God!"): The Spiritual Exercises with the Gospel of John (St. Louis: The Institute of Jesuit Sources, 1987), p. 233.
7. Francis Baur, Life in Abundance: A Contemporary Spirituality (Mahwah, NJ: Paulist Press, 1983), p. 112.
8. Thomas Merton. Thoughts in Solitude (Garden City, New York: Doubleday & Company, Inc., 1968), p. 81.
9. Belden C. Lane, "Rabbinical Stories," pp. 1308-09.
10. John Courtney Murray, S.]., "The Danger of the Vows," Woodstock Letters (Fall, 1967), 421.
11. Decree 8, "The Spiritual Formation," 31st General Congregation in Documents of the 31st and 32nd GeneraI Congregations of the Society of Jesus (St. Louis: The Institute of Jesuit Sources, 1977), No. 23.
12. Decree 17, "The Life of Obedience," 31St General Congregation in Documents of the 31st and 32nd General Congregations (St. Louis: The Institute of Jesuit Sources, 1977), Nos. 11 and 12.
13. John C. Futrell, S.J., Making an Apostolic Community of Love: The Role of the Superior According to St. Ignatius of Loyola (St. Louis: The Institute of Jesuit Sources, 1970), p. 143.
14. James Simkin, "An Introduction to Gestalt Therapy," in The Live Classroom, p. 41.
15. J.B. Phillips, Your God Is Too Small (New York: The Macmillan Company, 1961), p. 54.
16. Karen Horney, Neurosis and Human Growth (New York: W.W. Norton & Company, Inc., 1950), p. 23.
17. Ibid., pp. 23-24.
18. Ibid., pp. 64-65.
19. Ibid., p. 78.
20. Thomas Merton, Spiritual Direction, p. 33.
21. Decree 17, "The Life of Obedience," 31st Generai Congregation in Documents of the 3Ist and 32nd General Congregations (St. Louis: The Institute of Jesuit Sources, 1977), Nos. Il and 12.

I. Edward Hoagland, "The Urge for an End: Contemplating Suicide," Harper's Magazine 276:1654 (March 1988), 51.
2. James B. Nelson, Between Two Gardens: Reflections on Sexuality and Religious Experience (New York: Pilgrim Press, 1983), p. 7.
3. John Giles Milhaven, "Sleeping Like Spoons: A Question of Embodiment," Commonweal CXVI:7 (Aprii 7, 1989), 205.
4. James B. Nelson, Between Two Gardens, p. 6.
5. Ibid., p. 7.
6. Ibid., p. 9.
7. Anthropologist Michael S. Patton hypothesizes that traditional Catholic teaching regarding sexuality has resulted in "sexophobia" in Catholics and causes pathology in various Catholic cultures in the United States. According to him, "Traditional Catholic education . . . taught the ordinary Catholic to distrust his or her sexual feelings and all erotic behavior. Sexophobia resulted. Simultaneously, Catholics generally became fearful of God, since God was perceived as someone to fear, especially when one broke a sex law of the church . . . Sex was the ticket to hell and the wrath of divine displeasure. The result was many unhealthy attitudes towards sex in Catholicism. Catholics have suffered from high levels of stress because of their sexual religious beliefs, attitudes, and mores, with the ori gin of their suffering diagnosed inaccurately . . . Limited scientific research indicates there is a problem with suffering and damage in Catholic sexuality, but much more research is necessary to document this problem accurately." "Suffering and Damage in Catholic Sexuality," Journal of Religion and Health 27:2 (Summer 1988),139-140.
8. John Courtney Murray, S.]., "The Danger of the Vows," Woodstock Letters (Fall 1967), 424.
9. James B. Nelson, Between Two Gardens, p. 10.
10. According to researcher Michael Patton, "The Catholic repression of sex may be hypothetically correlated to various forms of antisocial behavior." Ibid., p. 139.
11. John Courtney Murray, "The Danger of the Vows," p. 426.
12. John Barth, The End of the Road (Garden City, New York: Doubleday & Company Inc., 1958), p. 93.
13. William F. Kraft, "Celibate Genitality," Review for Religious 36:4 (1977), 605.
14. Decree n, "The Union of Minds and Hearts," 32nd GeneraI Congregation in Documents of the 31St and 32nd General Congregation of the Society of Jesus (St. Louis: The Institute of Jesuit Sources, 1977), No. 26.
15. Charles R. Burns, "A Priest's Painful Choice," Newsweek, February 2, 1987, p. 6.
16. The hermeneutical presuppositions that support my understanding of this passage are stated succinctly in Sandra M. Schneiders, "The Foot Washing (John 13: l-2O): An Experiment in Hermeneutics," The Catholic Biblical Quarterly 43 (Jan. 1981) 76-80. Two of these presuppositions are: First, that, "as a work, the text mediates a meaning which is not behind it, hidden in the shroud of the past when the text was composed, but ahead of it in the possibilities of human and Christian existence which it projects for the reader." Second, that "the meaning of the text is not limited to what the author intended even though it was produced in function of such an intention. The text, in being exteriorized and established in independent existence by writing, open to anyone who can read, means whatever it actually means when validly interpreted, whether or not the author intended such a meaning" (p. 70).
17. James Gill, M.D., in William A. Barry et al, "Affectivity and Sexuality," Studies in the Spirituality of Jesuits X:2-3 (March-May, 1979), 49.
18. Ibid., p. 50.
19. Sandra Schneiders, "The Foot Washing," pp. 76-92.
20. Ibid., p. 83.
21. Ibid., p. 87.
22. Jane Redmont, "Sexism, Sin, and Grace: Responses to the Bishops' Letter," Commonweal CXV:12 (June 17, 1988), 362.
23. Erich Fromm, The Art of Loving (New York: Harper and Row, 1956), pp. 1-4.
24. Charles R. Burns, "A Priest's Painful Choice," p. 6.
25. For a recent treatment of friendships in religious life, see Douglas A. Morrison, "Friendships in Religious Life-A Formational Issue," journal of Pastoral Counseling XXlI:1 (Spring-Summer 1987), 77-86.
26. Ernest Larkin (ed.) and Gerald Broccolo, Spiritual Renewal of the American Priesthood (Washington, D.C.: United States Catholic Conference, 1973), P.37.
27. Henri Nouwen, Reaching Out, p. 19.
28. Conrad Baars and Anna Terruwe, Healing the Unaffirmed: Recognizing Deprivation Neurosis (New York: Alba House, 1972), p. 4.
29. Ibid., p. 6.
30. Anna Polcino, "Belonging-Longing To Be," in Belonging, ed. C.J. Franasiak (Whitinsville, Massachusetts: Affirmation Books, 1979), p. 86-87. 31. Decree 11, "Union of Minds and Hearts," No. 14.
32. William McNamara, Mystical Passion (Mahwah, NJ: Paulist Press, 1977), p. 3.

I. Ladislas M. Orsy, "Poverty: The Modern Problem," The Way, Supplement NO.9 (Spring 1970), 15.
2. Ibid., p. 14.
3. For an excellent presentation of the diverse forms Christian poverty can take, see Gerald R. Grosh, "Models of Poverty," Review for Religious 34:4 (1975), 550-558.
4. Karl Rahner, Spiritual Exercises (New York: Herder and Herder, 1966), p.18.
5. Orsy, "Poverty," p. 11.
6. Robert Kegan, The Evolving Self, p. 16.
7. Pedro Arrupe, "Change of Attitude Towards the Underprivileged," in Challenge to Religious Life Today: Selected Letters and Address, VoI. II, ed. Jerome Aixale (St. Louis: The Institute of Jesuit Sources, 1980), pp. 249-50.
8. Pedro Arrupe, "Exposure to and Insertion Among the Poor" in Challenge to Re/igious Life Today, VoI. II, p. 309.
9. Dorothy Day, unpublished manuscript, Catholic Worker Papers, W-3.1. See also Catho/ic Worker 17:1 (September 1950). Quoted in Mel Piehl, Breaking Bread: The Catholic Worker and the Origin of Catholic Radicalism in America (Philadelphia: Temple University Press, 1982), pp. 99-100.
10. Piehl, Breaking Bread, p. 100.
11. St. Ignatius of Loyola, Mon. Ign. Epp. XI, p. 374, as quoted by Pedro Arrupe, "The Mystery of Poverty," in Center for Ignatian Studies III:4 (1973), 45. 12. San Francisco Chronicle, 28 February 1989, p. A2.
13. Quoted in Kevin Fagan, "Confrontation at RR Tracks During Willson Observance," in The Tribune (Oakland), 2 September 1988, p. C-5.
14. Los Angeles Times, 2 September 1987, Part I, p. 3.
15. Decree 12, "Poverty," 32nd General Congregation in Documents of the 31St and J2nd General Congregation of the Society of Jesus (St. Louis: The Institute of Jesuit Sources, 1977), NO.9.
16. L. Edward Wells and Sheldon Stryker, "Stability and Change in Self Over the Life Course," in Life Span Development and Behavior, VoI. 8, eds. Paul B. Baltes, David L. Featherman, and Richard M. Lerner (Hillsdale, New Jersey: Lawrence Erlbaum Associates Publishers, 1988), p. 207.
17. Ibid., p. 208.
18. Robert Kegan, The Evolving Self, p. 116.
19. Ibid., p. 115.
20. Ibid., p. 108.
21. Ibid., p. 108.
22. Ibid., pp. 108-09.
23. See Abraham H. Maslow, Motivation and Personality (New York: Harper and Row, 1954), pp. 153-174.
24. Robert Kegan, The Evolving Self, p. 8.
25. Using philosophical rather than psychological terms, author Sam Keen describes the desired movement in spiritual growth as that from "ego-exclusiveness consciousness" to "self-inclusiveness consciousness." "Manifesto for a Dionysian Theology," in New Theology NO.7, eds. Martin E. Marty and Dean G. Peerman (New York: Macmillan, 1970), p. 92. 
The defining boundaries of the self, in other words, keep expanding to encompass more and more, without losing its own unique identity. When this happens, fewer people are alien to the self; more are brought into the core of the self through identification and solidarity. While the self/non-self distinction perdures, what constitutes the self incorporates more reality. However, as long as this distinction remains, only the penultimate stage of development has been reached. The ultimate stage, argues Keen, requires an "un-self consciousness," and "a life beyond character." Sam Keen and James W. Fowler, Life Maps: Conversations on the Journey of Faith, ed. Jerome W. Berryman (Waco, Texas: Word Books, 1978), p. 117. For the "saint" or "lover" who has reached this ultimate stage of growth "the seeming plurality of things only masks a deeper unity. The communion of all beings is the hidden truth. . . The lover is animated by a life that is deeper than the ego or personality. In traditional terms, s/he is moved by grace" (Ibid., p. 123). The person who has reached this stage has ceased to be concerned with the question "Who am I?" and has been invaded by a conviction that we are all one.
26. Sam Keen, "Manifesto," p. 92.
27. Ignatius of Loyola, Spiritual Exercises, Nos. 136-148. My analysis of the Two Standards meditation relies heavily on the unpublished class notes of Joseph B. Wall, S.J., who devoted much of his life to sharing his penetrating insights into Ignatian spirituality with Jesuit seminarians.
28. Ernest Larkin, O. Carm., Silent Presence: Discernment as Process and Problem (Denville, New Jersey: Dimension Books, Inc., 1981), p. 16.
29. Conrad W. Baars, M.D. and Anna Terruwe, M.D., Healing the Unaffirmed, p. 189.
30. Karl Rahner, Spiritual Exercises, p. 19.
31. Anthony de Mello, The Song of the Bird (Anand, India: Gujarat Sahitya Prakash, 1982), pp. 182-183.
32. Judith Viorst, Necessary Losses: The Loves, Illusions, Dependencies, and Impossible Expectations that Ali of Us Have To Give Up in order To Grow (New York: Ballantine Books, 1986), p. 3.
33. Ibid., p. 2.
34. As told by Alan Watts and quoted in Diane M. Connelly, All Sickness Is Homesickness, pp. 24-25.
35. Judith Viorst, Necessary Losses, p. 3.
36. Alcoholics Anonymous: The Story of How Many Thousands of Men and Women Have Recovered from Alcoholism, 3rd Edition (New York: Alcoholics Anonymous World Services, Inc., 1976), p. 10.
37. St. Ignatius, Constitutions of the Society of Jesus, trans. George Ganss (St. Louis: Institute of Jesuit Sources, 1970), No. 287.

l. Dag Hammarskjold, Markings, p. 103.
2. Sam Keen, "Manifesto," p. 97.
3. LeRoy Aden, "On Carl Rogers' Becoming," Theology Today XXXVI:4 (Jan. 1980), 558.
4. Ibid., p. 557.
5. Ibid.
6. Ibid., p. 558.
7. Adrian van Kaam, Religion and Personality (Denville, New Jersey: Dimension Books, 1980), p. 15.
8. Ibid.
9. C.S. Lewis, They Stand Together: The Letters of C.S. Lewis to Arthur Greeves, ed. Walter Hooper (New York: The Macmillan Co., Inc. 1979), p. 361.
10. Saint Thomas Aquinas, Summa Theologiae, Latin Text and English Translation, Introductions, Notes, Appendices, and Glossaries, VoI. 33 (Blackfriars, with New York: McGraw-Hill and London: Eyre & Spottiswoode, 1966), Il-Il, Q 21, a l, ad l.
11. Paula Ripple, Growing Strong at Broken Places (Notre Dame, Indiana: Ave Maria Press, 1986), p. 68.
12. Ibid., p. 69.
13. Chogyam Trungpa, Meditation in Action (Boston: Shambhala, 1985), p. 26.
14. Ibid.
15. John Dunne, The Way of All the Earth (New York: MacMillan Company, 1972), pp. 37-38.
16. Meister Eckhart once said: "What good is it to me if Mary gave birth to the son of God fourteen hundred years ago and I do not also give birth to the san of Gad in my time and in my culture?" As quoted in Matthew Fax, Original Blessing: A Primer in Creation Spirituality (Santa Fe, New Mexico: Bear & Company, 1983), p. 221.