The Anglican Missioner
Vol. 4 Number 2—Pre Advent, 2005

Gary Thomas, author, speaker, director of the Center for Evangelical Spirituality, has been trained by one of Anglicanism’s foremost theologians: J.I. Packer. Inspired by the need to see Evangelical believers deepen their faith, and not just abandon this vibrant theological tradition, Thomas began writing books and speaking. He has a wealth of wisdom, capably written in an easy-access style, that highlights both the history of the Church and its rich traditions. Mr. Thomas agreed to an interview in September 2005 with Father Donald P. Richmond. Father Richmond’s questions are in bold.

Mr. Thomas, could you please tell me a bit about the Center for Evangelical Spirituality (CFES)?

I'm not much of an administrator, so I really don't make much of this. CFES is a very small ministry, consisting of myself, a part-time assistant, and a guy who runs the website. It's a covering for my book writing and seminar speaking. I'm a writer first and foremost, so I don't plan on building a big ministry--just on being faithful to the message God has given me. The mission could best be summed in the first verse of the first book (Seeking the Face of God) that I wrote, over ten years ago now: "Who is he who will devote himself to be close to me? declares the Lord." (Jer. 30:21b) As a layman, I want to be just as serious about cultivating a devoted relationship with God as anyone called to pastoral work.

Over the past five years, that message has incorporated a passion to make Christians aware of family spirituality--how God uses marriage and parenting to shape our character, reveal himself to us, and refine us for ministry.

How did this idea come about? What, or who, inspired you?

When I began writing for publication (in the early 90s), there were a number of evangelicals leaving protestant denominations because they were fed up with Christianity becoming, essentially, an evangelistic club: "I'll evangelize you so that you can go out and evangelize others." Evangelism is an essential part of our faith, and always will be; it is central to God's call on our lives. But these Christians felt there wasn't any appreciation for spiritual growth, depth and maturity--so they begin drifting toward Roman Catholicism and Eastern Orthodoxy, even while admitting they were making some substantive theological compromises along the way.

Instead of abandoning Protestant churches, I felt called to encourage them to go deeper. I believe we can adopt the best of Christian tradition while remaining true to the theological issues that gave birth to the reformation. Family spirituality is a great example of this. In the past, Christian spirituality has been seen as an independent exercise, best pursued by those called to a celibate life. But where better to learn patience, forgiveness, gentleness, and love than within a family? This can be a distinct contribution of modern protestant spirituality to the growth of the church.

The stated motto of the CFES is "Integrating Scripture, Church History and the Christian Classics." How does the Center do this?

In all of my books and my seminars, the classics have a prominent role in teaching. I believe we must continue to feed off the riches of the past. It's important, also, to understand the historical context of those teachings. So many "new" ideas are actually quite old. We lose so much when we neglect how God has moved throughout history. But over the classics and tradition (being true to protestant thought), I submit myself to Scripture. Whenever I write a book, I ask myself two questions: "Is this true?" (as evidenced by Scripture) and "How does this glorify God?"

What "Christian Classics" are dearest to your heart?

It depends on what season you ask me! That's almost like choosing between my children. Currently, I'm thoroughly enjoying the writings of R. Somerset Ward, who was the Church of England's most influential spiritual director of the twentieth century. His writings never received the notice they deserve here in the States, but there's some very rich material there.

William Law, the great 18th century Anglican, is always a good read for me. A couple years ago, I went through an Elton Trueblood phase, where I couldn't get enough of his books, and more recently, spent about a year and a half reading some very fine Franciscan literature. Following that, I spent a very fruitful year with Henry Drummond, a 19th century Scot.

But then how can I leave out modern classics, like C.S. Lewis? Or the mystical writers, such as Teresa of Avila, John of the Cross, and Madam Guyon? Or the great works from the East, such as John Climacus? Or the penetrating mind of Blaise Pascal? Or the passion of Fenelon? These are all just wonderful, wonderful books, and much easier to locate today than they were even a decade ago.

How do you see "Christian classics" informing a well-rounded Christian spirituality?

The classics help remove my cultural blinders. We are all products of our age. We emphasize certain sins while being all but blind to others. Reading history and the classics helps me to appreciate a broader perspective of God's work in the hearts of women and men.

The other thing that I believe is so helpful about reading the classics is that today's church, by and large, is really rather passive about an active pursuit of God. We are more suspicious of effort than we are of complacency, and I find a refreshing passion for growth and intimacy in other ages that I rarely read in modern books.

Is there a particular denominational spirituality or tradition (beyond "Evangelical) that the Center leans toward? How about you?

I purposefully do not approach denominationally-specific issues in my books and seminars, largely because of my belief that there are a number of issues on which good minds can reasonably disagree. I am not a trained systematic theologian. My master's degree was in systematic theology, but a master's degree merely provides a decent introduction. I'll leave it to wiser and better minds to split theological hairs.

The best description for me is "evangelical." I have a great respect for the 39 Articles, which I think is a marvelous confession of faith, but I also have a great appreciation for the Baptist tradition in which I was raised. I do not consider myself reformed in the strictest sense of the word, though astute readers will notice it's very difficult for me to write a book without quoting John Calvin at least once or twice.

You did your training at Regent College (Vancouver) with J. I. Packer. Other well-known Anglicans also frequent and teach at Regent. What, if any, impact has Anglican spirituality had upon you and your work?

I reveled in Dr. Packer's teaching and example. He helped me to have a broader appreciation of God's work, and with his refreshing approach of finding the areas of agreement amongst theological positions rather than concentrating on the differences. I remember Dr. Packer saying, "The Bible doesn't answer every question we are inclined to ask," and the respect he showed for traditions with which he disagreed had a big impact on me. It's the application of humility to biblical study. Dr. Packer is forthright and even courageous in teaching doctrine as he understands it, but he is also gracious to those with whom he disagrees. I've tried to model that.

When my wife and I lived on the East Coast, we were members of an Episcopalian congregation for several years, until we moved back to Washington State. There are some very strong Episcopalian churches in the Washington, D.C. area., which wasn't my experience growing up in the state of Washington, so it was a pleasant surprise for us.

The Anglican William Law remains one of my favorite classical writers, and Susan Howatch's six novels on the Anglican church constitute perhaps my favorite fiction. Through Howatch, I've discovered "The Library of Anglican Spirituality," which is how I became acquainted with R. Somerset Ward and Austin Farrar.

Several months ago I reviewed your text, Sacred Pathways. It is an important book. What made you decide to write it? What did you see happening in Churches that prompted you to consider writing this book?

Intimacy with God had become mechanical and reductionistic. The way people were being trained to spend time with God was so formulaic and lacking in historical appreciation that I believed it was essential for us to recapture the dynamic and free forms through which people have loved God throughout history. The experience of writing the book felt more like being an archaeologist than an architect. I felt like I was uncovering something that was always there yet had been lying dormant. Other books I've felt more like an architect, designing something from scratch. But Sacred Pathways felt much more like a process of discovery. I believe God thought it was time to enlarge our understanding of personal devotion.

Increased --- and I might add ill informed --- negative attention has been focused upon "contemplative prayer" and spiritual direction. Can you, from the Center's perspective, talk about each of these? [Be brief, Gary].

Contemplative prayer and spiritual direction have a rich historical place in Christian history. There may be, at times, failed attempts at application, but I see no reason to "throw out the baby with the bathwater." Some people always look to see what's wrong with something that they're not familiar with; they look so hard that it's inevitable they'll find a grain of concern or error; sadly, that grain blinds them from a veritable spiritual feast.

Why do you think some conservative believers are afraid of these practices?
Cultural conditioning. Arrogance. A lack of appreciation for what God has done through history. To be fair, there are some sectors where such practices are applied in such a way that they do become problematic. I don't understand, however, why this should take away the proper applications. Some people preach heresy, but does that stop us from preaching? No, we cherish the act while questioning the content. I don't understand why it should be any different with certain forms of prayer.

What, from a biblical perspective, is "Christian spirituality?"

A relationship with God that recognizes the truth of his appearance in incarnate form. It is God-centered, God-empowered, and should be thoroughly trinitarian. It is about knowing God and growing in our Christlikeness.

I really appreciate how you see spirituality and daily life intersecting. Would you tell us a bit more about this?

I have great respect for the classical disciplines, but when I look at my life, I see how some of the greatest movements of maturity came through learning to love my wife and children, running a business, interacting with neighbors, and worshipping with fellow church members. These are places of rich spiritual growth. Prayer feeds life, and life feeds prayer, in a continuing circle of faith.

The CFES provides seminars and workshops. Where might our readers reach you for bookings?

My assistant, Laura Thompson, handles all speaking requests. Her email address is laura@garythomas.com; readers can phone us at 360-676-7773. We keep an updated schedule on my website, which is www.garythomas.com.