spiritual realm, and there is such a thing as supernatural guidance that is not divine
guidance.”^229 Ambrose’s wisdom drawn from Scripture is “[i]f we are led into a
wilderness by Divine Providence, and in our calling, and that we run not our selves
rashly into a temptation, we may confidently expect a comfortable issue out of it”^230
can be extended today to the increased popularity of retreats and the growing interest
in spiritual practices. Anyone who engages in these disciplines would greatly benefit
from Ambrose’s wisdom on the nature of spiritual reality, the discernment of
motivation, and seeking God’s guidance before embarking upon such disciplines.
Further, the uniqueness of Ambrose’s annual retreats demonstrates the importance to
a culture preoccupied with externals, physical exercise, and beauty to the more
enduring discipline of spiritual training and cultivation of a contemplative-mystical
piety that would enhance relationships with both God and humanity.
The next four spiritual practices are all derived from the previous theological
foundations. Fourth, Ambrose can wisely encourage contemporary Reformed
Christians in communal spiritual practices that were part of their earlier heritage.
Many have criticized spirituality as being strongly individualized and disconnected
from daily life. This parallels Bavinck’s concern about the privatized nature of
asceticism and pietism. While Ambrose spent a month a year in isolation he did not
neglect the public means of grace. Chapter 3 revealed that many of his contemplative
experiences were communal in nature through meeting with others, public fasts, and
the celebration of the Lord’s Supper. Additionally, he emphasized the Puritan
practice of conferences. While parallels exist between them and the contemporary
interest in small groups for Bible study and prayer, the reality is that many small
229
230 Foster, Ambrose, PrayerWar with Devils, 157.^ , 172.