• Spiritual & Theological Influences

    Formative Traditions

  • Catholicism

    Catholicism has substantially shaped my Christianity. My understanding of human dignity, much of my social philosophy, and my appreciation of philosophical theology are all deeply rooted in Catholic tradition.

    I approach my Catholicism as a form of humanism because it places the inherent dignity and worth of every person at the heart of its teachings. In Catholic thought, serving others is seen as fulfilling a deeply human and God-given purpose, making Catholicism a faith that elevates both the individual and humanity as a whole.

    Catholic Personalism, particularly through the lens of Gabriel Marcel, Pope John Paul II, John F. Crosby, and Christian Smith, emphasizes the dignity and inherent value of each person, calling for this dignity to be consistently affirmed and respected.

    The Nouvelle Théologie has enriched my thinking, particularly through the works of De Lubac, Von Balthasar, Schillebeeckx, Congar, Dulles, John Paul II, and the documents of the Second Vatican Council.

    Catholic Social Thought informs my social and political views, relying on the modern social encyclicals and social documents of Vatican II. In this same area, the contributions of Radical Orthodoxy also play a significant role.

  • Intermediate

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CELTIC SPIRITUALITY

A central influence is Celtic culture and spirituality. Living in Ireland for several years prompted extensive study and immersion into Celtic values and practices.

Celtic spirituality originates from the Celtic peoples of Northwestern Europe and is characterized by a holistic worldview that sees the sacred in all aspects of life—nature, human relationships, and daily routines.

The pre-Christian Celts practiced a nature-based spirituality focused on the seasons, agricultural cycles, and the conviction that the Divine permeated all of nature, rendering the natural world sacred. Celtic Christianity retained practices such as prayer in natural settings, hospitality, and artistic expression. It rejects any sharp division between spiritual and material realms.

Celtic Christianity has profoundly shaped my spirituality, and I share the Celtic sense of sacramentality in nature, as well as the value of simple, yet meaningful rituals. I also value hospitality and availability, two strong Celtic values. Simplicity and silence are core aspects of Celtic spirituality.

It celebrates the sacred cycles of the Earth as expressions of divine grace. And it encourages a life of humility, justice, and stewardship in service to God and all beings.

PROGRESSIVE CHRISTIAN THEOLOGY

Progressive Christianity is a modern movement within Christianity that emphasizes questioning tradition, affirming human diversity, and focusing on social justice, environmental stewardship, and compassion. It fosters an open and inclusive approach to Christianity, embracing insights from contemporary science and social issues.

My theological methodology is progressive, not necessarily my social views.

Progressive Christians see following the teachings of Jesus as a guide for living ethically—prioritizing love, justice, and care for the marginalized—over strict adherence to dogma or literal interpretation of scripture.

In particular, two movements within Progressive Christianity have shaped my spirituality and thinking:

Historical Jesus Scholarship enriches my understanding of Jesus’ life and teachings. Scholars such as John Dominic Crossan, John P. Meier, and Stephen Patterson provide historical context, grounding my theology in the real, human Jesus, whose ministry informs my commitment to compassion, mercy, and justice.

Ecumenical, Post-Denominational Ecclesiology broadens my vision of Christian community beyond denominational and institutional boundaries. As institutional forms of Christianity decline and fade, new forms of organic spiritual community must arise.

ROMAN CATHOLICISM

Catholicism has substantially shaped my Christianity. My understanding of human dignity, much of my social philosophy, and my appreciation of philosophical theology are all deeply rooted in Catholic tradition.

I approach my Catholicism as a form of humanism because it places the inherent dignity and worth of every person at the heart of its teachings. In Catholic thought, serving others is seen as fulfilling a deeply human and God-given purpose, making Catholicism a faith that elevates both the individual and humanity as a whole.

Catholic Personalism, particularly through the lens of Gabriel Marcel, Pope John Paul II, John F. Crosby, and Christian Smith, emphasizes the dignity and inherent value of each person, calling for this dignity to be consistently affirmed and respected.

The Nouvelle Théologie has enriched my thinking, particularly through the works of De Lubac, Von Balthasar, Schillebeeckx, Congar, Dulles, John Paul II, and the documents of the Second Vatican Council.

Catholic Social Thought informs my social and political views, relying on the modern social encyclicals and social documents of Vatican II. In this same area, the contributions of Radical Orthodoxy also play a significant role.

QUAKERISM

Quakerism has also significantly influenced my spiritual practice, and I spent several years active in the Quaker community.

Also known as the Religious Society of Friends, Quakerism is a spiritual movement that emphasizes the direct experience of the Divine and centers its practices around love, simplicity, mindfulness, and silence. Quakers believe every person carries an inner light, a spark of the Divine, which fosters compassion and encourages equality and community.

The core values of Quakerism—love, simplicity, peace, integrity, and equality—are realized through mindful living and intentional simplicity in both actions and material possessions. Quaker worship is distinctive for its use of silence, where individuals gather together in quiet reflection, seeking spiritual guidance and waiting for inspiration from the Divine.

Mindfulness is cultivated by pausing, listening, and attending to the present moment, while acts of love are seen as a direct reflection of spiritual truth. Quakers encourage living authentically, aligning personal choices with core principles, and contributing positively to society. Their meetings for worship invite silence as a sacred space for personal and collective connection to God, where spoken ministry arises only when deeply felt and prompted. 

While I have US Quaker affiliations, I resonate with the British Quaker community,

  • A Liminal Spiritual Identity

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