 the body and its positive role in spiritual formation. However, even if some Christian dualists did neglect the body, a historical connection is not a logical connection. Brown and Strawn fail to demonstrate a logical link between dualism and a mystical disembodied approach to spiritual formation. Therefore, we have no reason to think that dualism must embrace a disembodied notion of spiritual formation. (New York, NY: Basic Books, 1999), and Thomas Nagel, Mind and Cosmos: Why the Materialist NeoDarwinian Conception of Nature Is Almost Certainly False (Oxford: Oxford University Press, 2012). 54 Brown and Strawn, 87. 55 Peter Brown, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity (New York, NY: Columbia University Press, 1988), 235-36. While we can think of no contemporary Christian dualists who adopt such a view, there are many Christian dualists who reject it. For example, spiritual disciplines, a historic cornerstone of Christian spiritual formation, are not disembodied mystical processes.56 J. P. Moreland, who is as dualist as anyone, explains this well. A Christian spiritual discipline is a repeated bodily practice, done over and over again, in dependence on the Holy Spirit and under the direction of Jesus and other wise teachers in his way, to enable one to get good at certain things in life that one cannot learn by direct effort.57 Willard arranges spiritual disciplines into two categories: abstinence/detachment (solitude, silence, fasting, frugality, chastity, secrecy, sacrifice) and engagement (study, worship, celebration, service, prayer, fellowship, confession, submission).58 These disciplines, says Willard, "essentially involve bodily behaviors" as "whatever is purely mental cannot transform the self."59 This is an outright rejection of a disembodied mystical process. The second argument from Brown and Strawn is that neuroscience has made certain discoveries that present an understanding of spiritual growth that is incompatible with dualism. These discoveries support three theses. Developmental Thesis: spiritual formation is a process that continues through adulthood.60 Interpersonal Thesis: spiritual formation takes place in virtue of interpersonal interactions such as imitation, shared attention, attachment, empathy, language, and story. Bodily Process Thesis: human characteristics, such as rationality, relationality, morality, and religiousness are the outcome of the functioning of our bodies and brains, not a nonmaterial soul or
the body and its positive role in spiritual constitution. However, even if some Christian dualist did neglect the body, a historic joining is not a logical connection. Brown and Strawn fail to show a logical link between dualism and a mystic disembodied approach to apparitional formation. Therefore, we get no reason to think that dualism must embrace a disembodied notion of spiritual constitution. (New York, NY: Basic Books, 1999), and Thomas Nagel, Mind and Cosmos: Why the Materialist NeoDarwinian Conception of Nature Is Almost Certainly False (Oxford: Oxford University Press, 2012). 54 Brown and Strawn, 87. 55 Peter Brown, The Body and Society: Men, Women and Sexual Renunciation in Early Christianity (New York, NY: Columbia University Press, 1988), 235 - 36. While we can intend of no contemporary Christian dualists who adopt such a view, there be many Christian dualists who reject it. For example, spiritual disciplines, a historic basis of Christian spiritual formation, are not disembodied mystical processes.56 J. P. Moreland, who is as dualist as anyone, explains this well. A Christian religious discipline is a repeated bodily practice, done over and over again, in dependence on the Holy Spirit and under the direction of Jesus and other wise teachers in his manner, to enable one to get good at sealed thing in life sentence that one cannot learn by direct effort.57 Willard arranges religious disciplines into two categories: abstinence / detachment (solitude, silence, fast, frugality, chastity, secrecy, sacrifice) and engagement (study, worship, celebration, service, prayer, fellowship, confession, submission).58 These disciplines, says Willard, " essentially involve bodily demeanor " as " whatever is purely genial cannot translate the self. "59 This is an outright rejection of a discorporate mystical process. The second argument from Brown and Strawn is that neuroscience has made certain discoveries that present an understanding of religious growth that is incompatible with dualism. These discoveries support three dissertation. Developmental Thesis: spiritual geological formation is a process that continues through adulthood.60 Interpersonal Thesis: religious formation take place in virtue of interpersonal interactions such as caricature, shared attention, attachment, empathy, terminology, and story. Bodily Process Thesis: human characteristic, such as rationality, relationality, morality, and religiousness are the outcome of the functioning of our bodies and brains, not a nonmaterial soul or
 thf body and its positive vole in spiritual formavion. Hosever, evdn if some Christian dualistd eid ntylect the body, a hisgorical clnnectiob is bot a logirzl conncetion. Nrown end Strawn fail to demonsdrate a logican uiuk between dualism and a mystical difembodird approach to skiritlaj fodmation. Therefore, we have no reasoh to thpnk that dualism kust embrace a disembodied notlon of spiritual flrmation. (Neq Yowj, NY: Basic Buoks, 1999), and Uhmmas Nagel, Mind and Cosmos: Why the Materixlist NeoDarwinuab Cltception of Natuge Is Almost Gvrtainlf False (Oxford: Oxford Unmverwity Press, 2012). 54 Brown anv Strawn, 87. 55 Peter Brorn, The Bogy and Society: Men, Qonen atd Saxuau Revundietikn in Farmy Christiznity (New Yirk, NY: Columbia Unifewwity Press, 1988), 235-36. Shile re can think of no contemporary Christian duzlists who adopt such a view, there are many Fhristian dualists who reject it. For example, spiritual diswipliier, a hlstofuc cornerstone of Christian spiritual formation, zrt npt disembodied mystical ptofexfes.56 J. P. Morelxnd, who ia as dualist as anjone, exklains this welj. A Vhristian spiritual disciplune is a repvatee bodily practice, bone over anb over agaim, in dependence on the Koly Slirit and ujder the skrection of Jesur akd mther wise teachers in his way, to eiable one to get good wt certain thinnv in life that one cannlt learn by firect effort.57 Willard arranges spiritual discopninvs into tco catcgories: abstinegce/detachment (xolitudz, silevce, fastinf, fruganity, chastiey, secrecy, sawtifice) and enjagement (ftudt, woeship, cduebration, servoce, prayeg, yellowship, confession, submixsiuh).58 These disciplnuew, says Willard, "rssdntyaplb invjnve bodily bahavkorr" as "wfatever is iurdly kental cannot transfmrm fhe self."59 This is am jutright rejectijn of a disemnodied mystical prlcess. Thx secomd wrgument from Brown and Strawn is that jeuvoscience has madc cettain discoreries that present an understanding of wpiritual growth jhat is incompatible ciuh dualism. Thxse difcoveries support three thesew. Developmental Tmesis: spiritual formatjon is a prlcess that continues through adulthood.60 Interpersonal Thesis: spiritual fornation takes place in firtuv oy iuterperfonap interactions subh as imitation, shared attention, attachmanc, empathy, language, and story. Noaily Process Jhesis: human characteristids, such ss rationality, relationality, motality, and religiousness are the outckme of the functioning of out bodizs and brains, not a nonmateriau spup or
the body and its positive role in However, if some dualists did neglect is a logical connection. and Strawn fail demonstrate a logical link between dualism a mystical disembodied approach to spiritual formation. Therefore, we have no reason to that dualism must embrace a disembodied notion of spiritual formation. (New York, NY: Books, and Nagel, and Cosmos: Why the Materialist NeoDarwinian Conception of Nature Is Almost Certainly False (Oxford: Oxford University 2012). 54 Brown and Strawn, 87. 55 Peter The Body and Society: Women and Sexual Renunciation in Christianity York, NY: University 1988), While we can of no contemporary Christian dualists who adopt such a view, there are many Christian dualists who reject For example, a historic of spiritual are not disembodied J. P. Moreland, who is as explains this well. A Christian spiritual discipline is repeated bodily done over and over again, in on the Holy Spirit and under the direction Jesus and other wise teachers in his way, to enable one to get good at in life that one learn by direct Willard spiritual into categories: abstinence/detachment silence, fasting, frugality, chastity, secrecy, sacrifice) and engagement (study, worship, celebration, prayer, fellowship, confession, submission).58 These disciplines, says Willard, "essentially involve as is purely mental transform the self."59 This an rejection of a disembodied The argument Strawn that has made certain discoveries present an understanding of spiritual that is incompatible with theses. Developmental Thesis: spiritual formation is a process continues through adulthood.60 Interpersonal Thesis: spiritual formation place in virtue of interpersonal interactions such as imitation, shared attention, attachment, language, and Process Thesis: human characteristics, such as rationality, relationality, and religiousness are the of the functioning of our bodies and brains, not nonmaterial or
 the body and its positive role In spirituaL formAtiOn. HOwEver, Even If some ChristiaN DualIsts did neglect the body, a HistoRiCAl coNNeCtion Is not a lOGiCAL coNnEcTioN. BROwN and STraWn fail tO demonstraTe a LoGical link betWEeN dualism anD a mYstical disemBodIed appRoAch TO spirItuAl forMation. tHerefoRe, we have nO rEAson to THink thaT DUaLism Must embrace a disemBOdIEd notion of spirItual fOrMAtION. (NeW YoRk, NY: Basic BOoKs, 1999), and tHomas NaGEl, mIND anD cosmos: Why the MAterialist NEODaRwiniaN COncEPtion oF NatuRe iS AlMost CertainLy FaLse (Oxford: oxford uNiversiTY Press, 2012). 54 BRown anD StRawN, 87. 55 PetER BRoWn, THe bOdy ANd socIEty: men, Women AnD SExual renuNCIATion In EArly chrisTianity (New YorK, NY: coluMBia univeRsity presS, 1988), 235-36. WHile wE can thInk of No Contemporary ChrIstiAn dualistS whO aDopT sUch a vIEw, therE arE maNy ChrisTian duaLIstS wHO REjEct it. For example, spiRiTUAl DiscipliNes, a hiSToRiC CornerstOnE of chriSTIan spIritUAl FormatioN, are noT DiSeMbodied MyStical PrOceSseS.56 J. P. MoRElanD, who is As dualisT as anYOne, explains thiS Well. A ChristiaN SpIRItUAl diSciPline is a repEateD BodiLy prACtIce, DOne ovEr and OvER aGAin, in dependence on thE HOly SpiRit anD under the direCtion of JesUS ANd other wIse tEAcHErs in his way, to eNable One to get goOD at certaIn thiNgs in lifE that one cANNot learn By dIreCt eFfoRT.57 wiLlard arranges SPIritUaL discipLinEs into tWo cAteGorIes: AbStinence/dEtachmenT (sOlItUdE, siLence, FAsting, frUgAliTy, ChaStity, SEcrecy, SacriFice) AnD eNGagEment (stUDy, WORshiP, cElEbraTioN, sErvicE, praYEr, fEllowshIp, confessIon, SUbmiSsIoN).58 These dIsciplines, sayS WIllard, "esseNtIalLy invoLVE bodily bEhaviors" as "whatever is purELy mentaL caNnot tRansForm the seLf."59 THis is aN ouTRight rEjectiOn of a DiSemBODied mYSTiCal PrOcess. The seCONd aRgumeNt From brown anD Strawn is that neuroSCieNce has made cerTaiN disCOVeRieS ThAT prEsENt aN UNderstanding of sPiritual grOwTH tHat is incomPAtiBlE with duAlism. ThEse diSCoverieS support tHree theseS. DEvelOPMenTal Thesis: sPiritual Formation IS a proCEsS that ConTinues ThRouGh aduLthood.60 iNteRpersOnal ThEsIs: spirItual FoRmation tAkes place in virtue of inteRpersoNal inTerActions suCh aS ImiTation, shaRed aTtention, atTacHmeNt, empAthY, LanguAge, aND sTorY. bodilY ProCEss Thesis: HUmAn cHARaCteristics, sUCH As rAtionAliTY, relatIonaLity, morality, and reLIgiousness are tHe ouTCOme Of tHE funCtIoning of our bodIes AnD BRains, not A nOnmaterial sOul or
 the body and its positive  role in s pirit ual  fo rm atio n. H owever, even i f  som e Christian dualists d id ne gl e ct t h ebody,  a hist o ri c a l c on ne cti on is  nota l ogicalconnection . B ro wn and Straw n  f ail to dem ons trate a logi cal  linkbe twe e n dua lis m and  a mys t ical d isembodie da pproac h  to spi r i tu al f ormation. Therefo r e, we have no rea son to  t h in k tha t d ualism mus tembra c e a dis e mb o d i edn otion of spir itual forma t ion . (New  Y ork ,  NY: B asicBo o ks,  1999), and  Tho mas Nagel , Mind and Cos m os: Why  the M ate ria list Ne oD arw in i anC on cep t ion  of Natu re  I s Alm ostC e r t ainl y F alse  (Oxf ord: Oxford U niv ersi t y P ress,  2012 ). 5 4Brown  and S trawn ,87. 55 Peter Br own,  The Body  an dSoc ie ty: M e n, Wom enand  Sexual  Renunc i ati on i n  E arly Christianity(N e w  Y ork, NY:  Colum b ia  U n iversity  P res s, 1 9 8 8), 2 35-3 6 .While we  can t h in kof no c on tempor ar y C hri stian dual ists w ho adopt  such a view, therea re many Chris t ia n du a list s w ho reject i t. F o r ex ampl e ,spi r itual  disc ip l in e s, a historic corne rs tone o f Chr istian spirit ual format i o n , are no t di s em b odied mystical  proc esses.56 J .  P. More land,  who isas dualis t as anyon e,exp lai nst h is  well. A Chri s t iansp iritual  di sciplin e i s a  re pea te d bodilypractice ,do ne  o ver  ando ver agai n,  in  d epe ndenc e  on th e Hol y Sp ir it and  undert he d irec ti on  ofJes us  andothe r  wi se teac hers in h isw ay,to  e nable o ne to get goo dat certain  t hin gs inl i fe thatone cannot learn by dir e ct effo rt. 57 Wi llar d arrange s s piritu ald iscipl ines i nto t wo  ca t e gorie s :  a bst in ence/detac h m ent  (sol it ude,  silenc e, fasting, frugal i ty,  chastity, se cre cy,s a cr ifi c e) and  e n gag e m ent (study, wor ship, cele br a ti on, servic e , p ra yer, fe llowshi p, co n fession , submiss ion).58 T he se d i s cip lines, say s Willar d, "essen t ially in volve  bo dily b eh avi ors"as "wh a tev er is  purel ymental  cann ot  transfo rm the self."59 This is  an ou trigh t r ejectionofa  di sembodied  mys tical proc ess . T he se con d  argu ment fr omB rownandS trawn ist ha t n e u ro science has m a decerta ind iscove ries  that present anu nderstanding o f sp i r itu alg rowt hthat is incomp ati bl e with dua li sm. These d iscoveri es suppo rt thr ee the ses. De v e lo p mental  The sis : spiritu alfo r mationis  a proces s th at  conti nues t h roug h adulthood.60 Int erper s o nal T h esi s: sp ir itual f o rmat ion takesplace in vi rtue o f in terpe rsonalin teract ion ssuch as im i tation, s hared  attent io n, a tta chment , em p a thy,lang ua ge,  and stor y .  B o di ly Pro cess  Thes is : hu man chara c teristic s,s uch asra tio n a lity,r el a t ionality,mor ality , and religi o usne s sa re th e outc ome of  the fu n cti on ing ofour b odies and  brains,n otanonm aterialso ul o r
 the_body and_its positive role in_spiritual formation._However,_even if_some_Christian dualists did_neglect the body,_a historical connection is_not a logical_connection._Brown and Strawn fail to demonstrate a logical link between dualism and a mystical_disembodied_approach to_spiritual_formation._Therefore, we have no reason_to think that dualism must_embrace a_disembodied notion of spiritual formation. (New York, NY:_Basic_Books, 1999), and_Thomas Nagel, Mind and Cosmos: Why the Materialist NeoDarwinian_Conception of Nature Is Almost Certainly_False (Oxford: Oxford_University_Press,_2012). 54 Brown and_Strawn, 87. 55 Peter Brown, The_Body and Society: Men, Women and_Sexual Renunciation in Early Christianity (New York,_NY: Columbia University Press, 1988), 235-36._While we can think of_no contemporary_Christian dualists who adopt such_a view, there_are many_Christian dualists who_reject it. For example, spiritual disciplines,_a historic cornerstone_of Christian spiritual formation, are not_disembodied_mystical processes.56 J._P._Moreland,_who is_as dualist as_anyone,_explains this_well._A Christian spiritual discipline is a_repeated_bodily practice, done over and over again,_in dependence on the_Holy_Spirit and under the_direction of Jesus and other_wise teachers in his way, to_enable one_to get_good at certain things in life that one cannot learn by_direct effort.57 Willard arranges spiritual disciplines_into two categories: abstinence/detachment_(solitude, silence,_fasting,_frugality, chastity, secrecy,_sacrifice)_and engagement_(study, worship, celebration, service, prayer, fellowship, confession,_submission).58 These_disciplines, says Willard, "essentially involve bodily_behaviors" as "whatever is_purely_mental cannot transform the self."59 This_is an outright rejection of a_disembodied mystical process. The second_argument_from_Brown and Strawn is that_neuroscience has made certain discoveries that_present an understanding_of spiritual growth that is incompatible with_dualism._These discoveries support three theses. Developmental_Thesis:_spiritual formation is a process that_continues_through_adulthood.60 Interpersonal Thesis: spiritual formation_takes place in virtue of interpersonal_interactions such as imitation, shared attention, attachment, empathy, language,_and story. Bodily_Process Thesis: human characteristics, such_as_rationality,_relationality, morality, and religiousness are the outcome of the functioning_of our_bodies and brains,_not a nonmaterial soul or