In today’s culture the word ‘spiritual’ is widely used and accepted. The word is a descriptive term generally referring to anything and everything that relates to a deeper meaning and significance in our lives. As such, the term has become a rather vague and nebulous expression that defies efforts at precision, and yet it is probably the best word we have at present that is suggestive of a comprehensive range of human experiences and feelings relating to all that is beyond, more and deep.
Today there is an explosion of spiritualities. Not only are there more traditional Buddhist, Hindu, Native American and Aboriginal spiritualities; but there are also New Age and Humanist ones as well. Even consumerism has taken on a spiritual dimension with its claims to bring happiness and contentment with each purchase – ‘retail therapy’. Virtually anyone who wants to promote their product, service or worldview as having the ability to impact the ‘soul’ can use the ‘spiritual’ signature.
There may also be some value in comparing and contrasting the words ‘spiritual’ and ‘religion’. ‘Religion’ is often tainted with negative perceptions, evoking images of static hierarchies, outdated traditions and even narrow mindedness and hypocrisy. In today’s context ‘spiritual’ is generally more positive than ‘religious.’ However, this is not to denigrate the exceptional contribution of many self confessed religious people who have made incredible sacrifices for humanity and the world. In fact there is much ‘overlap’ in the two words in terms of original meanings. Care should be taken in using these two words justly and fairly; in many ways both can refer to the same things. But it is also true that words can change nuance and meaning in a matter of decades, as cultures and sub – cultures form and change.
But what are the origins of this popular word. What is the etymology of ‘spiritual’?
It may surprise some that its origins date back thousands of years. The first century early church used a Greek form of the word regularly in its writings and communications (pneumatikos). (This was a church without specified buildings, and had the characteristics of a transformative grassroots movement.) This word was most often used to describe the Holy Spirit of God (the third person of the Trinity). Basically the meaning of the word is breath, or wind, or air. The term is an attempt to describe what cannot be directly seen, but which has great impact on the world and humanity. This breath, or wind of God was understood to be the unseen agent that influences and animates the creation and humanity in general, and in particular those who are chosen by God for faith and service. Any modern translation of the New Testament will show the common usage of the word amongst the first century ‘little’ Christs (Christians).
However, the arrival of Jesus on the scene over 2000 years ago now, was predated by the ancient Hebrew use of another word used to describe the same thing in essence; this being ruah. From the first century onwards it was the Greek form of the word that secured common usage, being a major language of the Middle Eastern region. As the Christian faith spread to Rome and Italy the Greek word was translated to the more familiar Latin ‘spiritos’.
The Medieval Catholic Church, which by now had become institutional and hierarchical, began to restrict the use and meaning of the word ‘spiritos’ to refer only to those who were of the ‘elite’ class of Christians such as those living in monasteries and nunneries who had taken vows of poverty, celibacy and obedience.
In the 17th century a movement developed within the catholic laity (non ‘professional’ or non ‘elite’ Catholics) who insisted that even normal everyday believers could also be as ‘spiritos’ and dedicated to God, just as well as the popes, monks, nuns, priests and clergy. The French establishment began to derogatively term those in this grassroots movement ‘la spiritualite.’ The official church hierarchy considered the ‘spiritual’ life best left in the hands of the experts.
The efforts to contain and specialise the word could not be stopped however, and gradually the Anglicised word ‘spiritual’ taken from the old French, has filtered into everyday discourse as an acceptable and popular term to describe anything to do with living more fully and well, and being more connected and aware.
Reference: Eugene H. Peterson, Christ Plays in 10,000 Places, Hodder & Stroughton, 2005, p 28
Tags: Jesus, spiritual, spirituality