As one of the noted leaders of the Emergent Movement, Brian McLaren has drawn criticism and praise from a variety of Christian leaders and sources. One of the most pointed criticisms of the movement as a whole has been the tendency to use ancient disciplines and ways of worship in cavalier and uninformed ways. In this work, McLaren demonstrates his study of the ancient spiritual disciplines. He has learned and practiced them and is eager to introduce his reader to them so they can grow in their own spiritual life.

The primary strength of this book is its focus on the fact that these ancient practices help us follow Christ every day. McLaren doesn't burden us with a spiritual to-do list. The book begins by convincing the reader of the need to recover spiritual practices by illustrating how they encourage and strengthen our spiritual life. With that point established, McLaren takes the reader on a dizzying tour of the various disciplines, which he groups under three main headings: contemplative practices, communal practices, and missional practices. Finally, he outlines the ancient spiritual path of purgation, illumination, and union with God. Along the way he emphasizes the need to realize that the spiritual life is a journey, not a destination. Furthermore, this journey should be undertaken with guides and companions, not alone.

Readers may be frustrated that he gives only a cursory glance at the actual disciplines themselves in favor of focusing on the spiritual life. The purpose of the book, however, is to give an introductory overview to a series on the Ancient Practices from Thomas Nelson. The other books in the series will focus on the major disciplines themselves of prayer, Sabbath, fasting, the sacred meal, pilgrimage, the liturgical year, and tithing.  

While McLaren effectively shows Christianity to be a way of life and helps readers understand a framework and process for how to live that life, his emphasis that the spiritual disciplines are shared by all of the Abrahamic faiths of Judaism, Christianity, and Islam contradicts McLaren's own point that these practices are rooted in and centered on Jesus. In the last chapter, he suggests that this common ground or shared spiritual practices should and could be a way for us to coexist peacefully. Obviously, the practices of Judaism and Islam are not centered upon Jesus. Thus, the common ground seems forced, shallow, or both. I appreciate that McLaren focuses on this for a number of reasons, but it distracts from the main message of the book and is both an unhelpful rabbit trail and an unsupported soapbox.

Review by Daniel Adkinson