Retaining the tri-perspective of history, theology and method in spiritual direction: A comparative study of Ignatius of Loyola and John Calvin

This dissertation addresses the problem of ahistorical and atheological spirituality, especially as it impinges on the practice of Christian spiritual direction in an ecumenical context. As a tradition's practice of spiritual direction expresses its particular theology which, in turn, is shaped by its unique history, this dissertation argues that ecumenical spiritual direction must make and retain the tri-perspective of history, theology and method that faithfully reflects each tradition's distinctives as requisite for true ecumenical enrichment. The importance of this trinocular vision is brought into sharp focus through a comparative study of Ignatius of Loyola and John Calvin, where points of continuity and discontinuity between the Ignatian and Reformed traditions underscore the importance of this dissertation's thesis.;Methodologically, this dissertation combines Sandra Schneider's hermeneutical approach with James Bradley's and Richard Muller's synchronic model for a robust descriptive, analytical and constructive interpretation of the traditions.;A major point of continuity between Ignatius and Calvin lies in their Trinitarian piety and Kingdom-focused mission. It renders their theological criteria for spiritual guidance and growth as distinctively Christian. However, vastly different personal and ecclesial influences resulted in major points of discontinuity in their theological criteria for spiritual guidance as seen particularly in the problem of Mariology, their understanding of sin and its impact, Catholic and Reformed orders of salvation, and issues on grace and human effort in spiritual progress. Consequently there were overlapping points of continuity and discontinuity on their practice of purgation and repentance, and of prayer and discernment. Nevertheless, their shared emphasis in enjoining the mind and heart in deepening communion with God is a major continuity across the traditions.;My constructive interpretation proposes points that can and cannot be integrated. In particular, it calls for greater clarity on the role of the Holy Spirit with respect to the functions of grace, faith and human effort to deepen mutual understanding between the Ignatian and Reformed traditions.