Introductory notes for readers of this thesis - Theses - Flinders ...

Further, these spiritual leaders understand that the ultimate aim of proclamation is todirect the individual into the silence of God, and that, in these graced moments, thesupernatural movement of God’s Spirit opens the door for the individual to gaze outupon ‘the vast reaches of limitless space…those hazy horizons, where…YourEndless Life is just beginning’ 100 .This rhythmic connection between proclamation and silence, with its emphasis ontrusting and allowing for creative movement and expression between God and theindividual, calls for spiritual leaders who themselves have found ultimate peace inthe nearness of God. This aspect of spirituality of silence has to do with a mutualityof submission, a letting go of absolute control of both organisation and doctrine; inshort, an abandonment to divine providence and a willingness to experience a more‘messy’ spirituality. The result: a renewed emphasis on the capacity of each humanbeing to be led by the Spirit directly as well as through the offices and doctrines ofthe church 101 .3. An openness to a mutuality of spiritual direction in which the church allows itself tobe led both by that which emerges from the silence of its members, and by theholders of ecclesial office.The story of Ignatius and the Society of Jesus is the story of a charismaticcommunity, emerging in response to a sense of direct leading by the Spirit of Jesus.Another part of this story has to do with Ignatius and his companions, who, aftermuch prayer, discussion and soul-searching, approach the highest office of theRoman Catholic Church for specific direction and official sanctioning. In theeighteen years between the initial charismatic experience of Ignatius and the eventualecclesial seal of approval, Ignatius and his companions did not wait for Rome toapprove and direct their activities. Rather, in the process of following the Jesus of100 K. Rahner, Encounters with silence, Trans. J. Demske (Westminster, Maryland: Newman Press, 1966),6.101 My reference to ‘offices and doctrines of the Church’ is intended to include both Protestant and RomanCatholic fellowships. The mere absence of a named episcopal structure of church government and asupposed emphasis on the authority of scripture against tradition has not prevented the emergence ofdifferent hierarchies and doctrines that are prescribed by some to become binding on all, in practice if notin confession.51