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Journal articles on the topic 'Christian life. Spiritual life'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

BUGIULESCU, Marin. "CHRISTIAN ASCESIS: THE AXIS OF HARMONY OF SPIRITUAL LIFE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (2020): 45–49. http://dx.doi.org/10.26520/mcdsare.2020.4.45-49.

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This article presents a very important topic that aims at the balance of the spiritual life, namely asceticism. Asceticism is the state developed by the divine energies that sustain man's spiritual progress. A believer, the more he practices on the path of doing good, the better and more virtuous he will become. The more he seeks to eliminate sin from his being, the purer and godlier he will become. This exercise is called in spiritual language: asceticism. Man is a reality of divine harmony, but we must keep in mind that this gracious presence cannot be expressed conceptually because it belon

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Keane, Marie-Henry. "Book Review: Christian Spiritual Life Revisited." Expository Times 118, no. 3 (2006): 151. http://dx.doi.org/10.1177/0014524606072725.

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Chaturvedi, Namrata. "Indian Christian Spiritual Autobiography." International Journal of Asian Christianity 3, no. 1 (2020): 26–43. http://dx.doi.org/10.1163/25424246-00301003.

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Krupabai Satthianadhan’s Saguna (1887–88), initially serialised in the Madras Christian College magazine is rightfully regarded as the first Indian spiritual autobiographical novel. Any study of this narrative compels one to explore the influence of the Evangelical autobiography on this genre in nineteenth century India as well as to engage with the distinctive aspects of an Indian Christian woman’s spiritual quest in British India. This study also argues for focus on the spiritual life of Indian Christianity as a valid way of according recognition to the experiences and struggles of the life

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Erickson, Matthew. "Time to Live: Christian Formation through the Christian Year." Journal of Spiritual Formation and Soul Care 12, no. 1 (2018): 25–33. http://dx.doi.org/10.1177/1939790918805430.

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This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic a

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Stevens, Wesley F. "Christian Life Emphasis in the Retirement Community: AKoinoniaof Spiritual Awareness." Journal of Religious Gerontology 7, no. 4 (1991): 55–90. http://dx.doi.org/10.1300/j078v07n04_05.

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LeMasters, Philip. "Mediation in the Christian Life." Journal of Pentecostal Theology 30, no. 1 (2021): 3–19. http://dx.doi.org/10.1163/17455251-30010002.

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Abstract Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for

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Missinne, Leo E. "Christian Perspectives on Spiritual Needs of a Human Being." Journal of Religious Gerontology 7, no. 1-2 (1991): 143–52. http://dx.doi.org/10.1300/j078v07n01_11.

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Pavlenko, Pavlo Yuriyovych. "Ethnicization of Life and Christian Cosmopolitanism." Ukrainian Religious Studies, no. 23 (September 10, 2002): 102–15. http://dx.doi.org/10.32420/2002.23.1361.

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The progressive process of multiculturalism, cultural and ideological pluralism, the depreciation of traditional values and semantic paradigms, in one way or another, put not only the European states, but all of humanity before the problem of returning their lost ideological and ethnocultural paradigms, and thus led to a reorientation of reorientation. cultural and semantic landmarks. This has inevitably led to the search for ways of solving these problems in the ethno-national and religious spheres as the main components of the spiritual field of culture.

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Ilievski, Naum, and Angelina Ilievska. "Spiritual Development in Social Context: The Role of Christian Psychotherapy in the Formation of Identity." European Journal of Multidisciplinary Studies 3, no. 4 (2018): 126. http://dx.doi.org/10.26417/ejms.v3i4.p126-130.

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Spiritual growth and development enable complete self-actualization. In the three stages of spiritual development – described in Christian psychotherapy and based on a practical spiritual life established in Christian patrology – man from an individual becomes a person. He builds his identity during this process. The main goal of this paper is to represent the practical aspect of spiritual Christian life and its impact in a social context. In addition, it offers a representation of the spiritual development process – a model in Christian psychotherapy, as well as a description of each stage at

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Supriadi, Made Nopen, Daniel Sarwono, and Estherlina Maria Ayawaila. "Kajian Analisis Deskriptif Prinsip Spiritualitas Zakharia Sebagai Upaya Pembaharuan Formasi Rohani Kristen Masa Kini." Manna Rafflesia 7, no. 2 (2021): 189–209. http://dx.doi.org/10.38091/man_raf.v7i2.131.

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This paper is a phenomenological descriptive analysis of the living conditions of Christians today. The author found several problems in the life of Christian spirituality today, namely: the failure of Christians to reflect on their spirituality by their religious positions, the emergence of an apathetic attitude to show a good spiritual life due to an experience of failure, a lack of practical implementation of the values of spirituality that are understood, the life of spirituality. without obedience and the presence of a center of non-biblical spirituality in the Christian life. The write

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Pavlenko, Pavlo Yuriyovych. "Ethnicization of social life and Christian cosmopolitanism." Ukrainian Religious Studies, no. 50 (March 10, 2009): 193–204. http://dx.doi.org/10.32420/2009.50.2051.

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The progressive process of multiculturalism, cultural and ideological pluralism, the depreciation of traditional values and semantic paradigms, in one way or another, put not only the European states, but all of humanity before the problem of returning their lost ideological and ethnocultural paradigms to their world, and thus led to a reorientation and redefinition. semantic guidelines, which inevitably determines the ways of solving in the ethno-national and religious spheres as the main components of the spiritual field of cultures .

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Bodak, Valentyna. "Christian doctrine of human spirituality." Ukrainian Religious Studies, no. 8 (December 22, 1998): 29–38. http://dx.doi.org/10.32420/1998.8.174.

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The crisis situation of the present human society is considered in modern theology as a state of spiritual degradation, which in general is inherent in the whole human race. Ignoring the spiritual factor in public life, according to theologians, is a major source of deepening social contradictions. Impotence is the source of all misery in personal, family and social life. Therefore, today sermons from the church's ambon sound with appeals to the moral and spiritual revival of man, with the teachings of how to understand in their hearts.

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Goodrich, Kevin. "Foundations of Practical Spiritual Theology: Walter Hilton as a Case Study in Retrieval." Open Theology 7, no. 1 (2021): 91–101. http://dx.doi.org/10.1515/opth-2020-0150.

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Abstract This article explores the relationships between spirituality, spiritual theology, and practical theology. It proposes a synthesis of these disciplines – practical spiritual theology – as a method and methodology for retrieving the wisdom of historical Christian mystics for the purposes of sustaining and inspiring the spiritual life of contemporary Christians. The 14th century English mystic, Walter Hilton, is used to illustrate this synthesis in practice.

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Carl, William J. "The Decalogue in Liturgy, Preaching, and Life." Interpretation: A Journal of Bible and Theology 43, no. 3 (1989): 267–81. http://dx.doi.org/10.1177/002096438904300305.

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To live the complete Christian life through the cycle of conviction of sin, repentance, justification, sanctification, obedience, and hope is to experience the Decalogue in its fullness through Christ in the worship, preaching, and spiritual and moral witness in the community of believers and in the world.

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Bergen, Martha S. "Chapter 9: A Christian Education for the Spiritual Growth of Senior Adults." Journal of Religious Gerontology 15, no. 1-2 (2003): 127–41. http://dx.doi.org/10.1300/j078v15n01_10.

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Shepard, C. Edward. "Observing the Christian Year as a Means of Facilitating Spiritual Growth." Review & Expositor 106, no. 2 (2009): 221–33. http://dx.doi.org/10.1177/003463730910600209.

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Observing the Christian year in the life and worship of the church facilitates spiritual growth and faith formation in the lives of the participants. This article initially speaks briefly about the Christian year and how it provides a framework for recounting the life, death, and resurrection of Jesus—the Gospel story. The Christian year provides an opportunity for presenting the core doctrinal beliefs of the Christian faith. Secondly, drawing from the scriptures, spiritual growth is defined as becoming like Christ—“to be conformed to the image of his Son” (Rom 8:29). Finally, the author prese

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Sannikova, T. "Experience teaching Christian ethics in a secular school." Ukrainian Religious Studies, no. 36 (October 25, 2005): 305–12. http://dx.doi.org/10.32420/2005.36.1690.

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The spiritual and moral crisis in society, which is a sign of the loss of clear ideas about good and evil, when the ideal of a person becomes "successful in human life" and no matter how successful it becomes, when moral laws and human life are worthless, needs urgent return to spiritual sources. As one of the means of spiritual education of adolescents, a Christian ethics elective was introduced at the secondary school №26 in Odessa.

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Rios, Jeremy M. "Spiritual (Mal)Formation." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (2020): 170–95. http://dx.doi.org/10.14428/thl.v4i1.22213.

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The Christian life is not static, but marks an expected, if often unspecified, trajectory of growth into maturity. The study of these practices that encourage growth is often called “Spiritual Formation,” and yet a survey of recent literature in the field reveals no real consensus regarding the definition for this process or its objectives. This essay will attempt to bring clarity to the practice of Christian formation through an analysis of the concept of formation, three key scriptural warrants, the role of the Church in its execution, and especially to the telos of formation. While typical

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Howard, Evan B. "Advancing the Discussion: Reflections on the Study of Christian Spiritual Life." Journal of Spiritual Formation and Soul Care 1, no. 1 (2008): 8–26. http://dx.doi.org/10.1177/193979090800100103.

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REDDING, SEAN. "WOMEN AS DIVINERS AND AS CHRISTIAN CONVERTS IN RURAL SOUTH AFRICA, c. 1880–1963." Journal of African History 57, no. 3 (2016): 367–89. http://dx.doi.org/10.1017/s0021853716000086.

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AbstractThis article argues that rural South African women's importance as spiritual actors in the period from the late nineteenth through the mid-twentieth centuries stemmed from their ability to embrace hybrid spiritual identities that corresponded closely to the lived reality of African rural life, and that by embracing those identities, women expanded their roles as social healers. Professing a belief in Christianity did not prevent individuals from practicing as diviners, nor did it prevent Christians from consulting diviners to determine the causes of death or misfortune. Similarly, youn

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Kulagina-Stadnichenko, Hanna. "Spirituality and its Christian Explication." Ukrainian Religious Studies, no. 24 (November 26, 2002): 31–38. http://dx.doi.org/10.32420/2002.24.1371.

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The current stage of development of Ukraine is increasingly reminiscent of the crisis in the cultural and ideological sphere, the unformed, blurred ideals of social morality, which certainly actualizes the problem of spiritual search for man. The spiritual vacuum, created as a result of the destruction of the previous ideological system and the formation of a new one, is trying to fill in various religious trends, movements, directions. They offer the person a conceptually established model of answers to meaningful questions of life, form a sense of involvement in a community of like-minded pe

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Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina, and Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang." Bogoslovni vestnik 79, no. 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.

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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background

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Poelstra, Paul L. "Making Life Connections in Experimental Psychology." Journal of Psychology and Theology 23, no. 4 (1995): 303–10. http://dx.doi.org/10.1177/009164719502300411.

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One of the concerns or goals of a Christian college is character formation. Instructors in the experimental areas of psychology with an interest in nurturing the spiritual life of their students will find unique opportunities to integrate their material with biblical truth. Courses in experimental psychology offer another language and new metaphors that can bring fresh insights and perspectives for a biblical understanding of life. Specific illustrations taken from subject matter in statistics, learning, and experimental psychology courses are discussed and applied. Students’ responses to this

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Froniewski, Jacek. "Topicality of the Spiritual Heritage and Theology of Brother Roger of Taizé." Teologia w Polsce 14, no. 1 (2020): 143–67. http://dx.doi.org/10.31743/twp.2020.14.1.07.

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This year in Wroclaw we experienced the European Youth Meeting organized by the Taizé Community. This great spiritual event is an opportunity to reflect more deeply on the importance of the heritage of Brother Roger of Taizé for the contemporary Church. As a starting point for this analysis, author took the biographical background, which will allow the reader to grasp the life context of Roger Schutz’s ecumenical research. Then, in the following points, he describes three essential elements of Brother Roger’s legacy, which are an ever-inspiring gift to the Church on the path of building unity.

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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises." Church History 75, no. 4 (2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.

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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of c

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Kieling, Michał. "Zasady ogólne dotyczące praktyk pokutnych na podstawie Libri poenitentiales." Vox Patrum 67 (December 16, 2018): 225–40. http://dx.doi.org/10.31743/vp.3398.

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The article discusses the most important premises which deal with Christian penance from the VI to the XI century. The main sources for the above article are the Penitential Books (Libri Poenitentiales), published as part of the series of Źródła Myśli Teologicznej (ŻMT 58), collected and edited by A. Baron and H. Pietras in 2011. The article consists of three parts. The first part examines the meaning of penance in the life of Christians as a medicine for sin which is an illness of the soul and the body. The second part presents the teaching of penitentials on the twelve ways of absolving fro

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Myers, Bryant L. "What Makes Development Christian? Recovering from the Impact of Modernity." Missiology: An International Review 26, no. 2 (1998): 143–53. http://dx.doi.org/10.1177/009182969802600204.

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This article explores the impact of a modern worldview on the thinking and practice of development done by Christians. Separating evangelism and development is a reflection of a worldview that understands the spiritual and the physical realms of life as being separate and distinct. This dichotomy shapes how Christians understand development and leads to a practice of development that is more modern than Christian. A series of suggestions is made that hold promise for developing a more biblical and holistic practice of development that is more truly Christian.

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Streza, Ciprian. "Rediscovering the Liturgy - a Solution to the Spiritual Crises of Today’s Consumerism?" Review of Ecumenical Studies Sibiu 9, no. 2 (2017): 315–29. http://dx.doi.org/10.1515/ress-2017-0021.

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Abstract The post-modern secular society is questioning all traditional Christian values in an attempt to create a new kind of religious life and through the transformation of old religious elements in something else than religion. This new “religious life” is characterized by a process of an overall re-shaping of the whole human world through re-absorption, re-melting and re-elaboration of everything it ever carried in it for thousands of years of Christianity legacy. In such a situation and context, in order to be relevant and survive in a secularist and pluralist society, the Church must fi

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Setran, David. "From Worldview to Way of Life." Journal of Spiritual Formation and Soul Care 11, no. 1 (2018): 53–73. http://dx.doi.org/10.1177/1939790917753171.

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While Christian college students often develop a worldview that emphasizes both individual and social flourishing for the Kingdom of God, there are a number of barriers that may prevent them from living lives committed to others’ flourishing. In particular, many of their regular practices generate dispositions that lead in the direction of personal advancement, material security, and devotion to a narrow sphere of family and friends. The development of an others-focused Christian worldview may not be enough to combat these deeply rooted and self-focused dispositional tendencies. Instead, facul

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Steibel, Sophia, and Martha S. Bergen. "The Body: Discipleship of our Physicality." Christian Education Journal: Research on Educational Ministry 16, no. 1 (2019): 95–111. http://dx.doi.org/10.1177/0739891318820332.

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Christian discipleship acknowledges the importance of the body for a holistic response to God’s redemption for all of life. The biblical view shows a Christian’s body and soul as a sacred unit that demands responsible stewardship. Often, however, the body is an arena where sin and righteousness struggle with habitual inclinations toward destructive rather than life-nurturing behaviors. Spiritual formation aimed at Christlikeness is crucial for the conquering of battles faced by Christians of all ages.

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Wilhoit, James C. "Self-Compassion as a Christian Spiritual Practice." Journal of Spiritual Formation and Soul Care 12, no. 1 (2018): 71–88. http://dx.doi.org/10.1177/1939790918795628.

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One of the human dynamics that spiritual formation must address is the set of messages that play over and over in our minds. This self-talk or personal commentary frames our reactions to life and its circumstances and shapes how we relate to God and others. Often, the pattern of self-talk that we employ is negative, and in the past decade Christopher Germer and Kristin Neff have developed a series of self-compassion exercises designed to dispute this negative thinking. Their research and program of Mindful Self-Compassion have been widely reported in the mainstream media and are marketed as be

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van den Belt, Henk. "Spiritual and Bodily Freedom." Journal of Reformed Theology 9, no. 2 (2015): 148–65. http://dx.doi.org/10.1163/15697312-00902013.

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The notion of Christian liberty is essential for the understanding of the Reformed concept of the law. Early modern protestant theology, however, made a sharp distinction between spiritual and bodily liberty. This distinction originated from Luther’s concept of the two kingdoms. It enabled John Calvin to criticize the church for binding the consciences and at the same time appeal to the civil government for reform of the church. Because of the reshuffling of the Institutes in 1559 this function of Christian liberty is easily lost out of sight. In the further development of Reformed theology th

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Korbut, Ewa. "The Holy Family as a Model of the Spiritual Life in Bl. Bolesława Lament’s Teaching." Rocznik Teologii Katolickiej 19 (2020): 19–35. http://dx.doi.org/10.15290/rtk.2020.19.02.

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The Christian spiritual life, the essence of which is holiness, needs an example that sheds clear light on the path of love for God and neighbor. In her teachings, Bl. Bolesława Lament indicates that the example of the Holy Family of Nazareth’s life is especially helpful in for man’s spiritual development. The Holy Family’s example can help shape the spiritual life of believers according to the Incarnation. The essence of the Holy Family’s example is its deep focus on the mystery of Incarnation and, thus, union with Christ, the Incarnate Word. Moreover, the hidden life of Jesus, Mary, and Jose

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Каприков and Aleksandr Kaprikov. "Value Orientation in the System of Spiritual and Moral Development of a Cossack." Socio-Humanitarian Research and Technology 3, no. 2 (2014): 20–24. http://dx.doi.org/10.12737/4651.

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Based on ascetical Psychology and integrated Christian anthropology and Christian Psychology the paper considers value and conceptual orientation of Cossack spiritual and moral development. Featured are the main conflicts between Christian morality and secular morality, which the Cossacks encounter in everyday life. The author reveals psychological meaning of principles underpinning the Cossacks’ Christian self-actualization. Based on Christian Psychology premises, trends and stages in the religiosity evolution are highlighted; crises of spiritua

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Malay, Jessica L. "Evelyn Underhill and the Christian Social Movement." Journal of Anglican Studies 18, no. 2 (2020): 180–200. http://dx.doi.org/10.1017/s1740355320000352.

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AbstractEvelyn Underhill is mainly known for her work in mysticism and spirituality. This article explores the political dimension of her work and argues her early work in mysticism and later work in spiritual direction and retreat work underpinned her engagement with leading figures in the interwar Anglican church and their social agenda. During this period Underhill worked closely with William Temple, Charles Raven, Walter Frere and Lucy Gardner among others. In the interwar years she contributed in important ways to the Church of England Congresses, and the Conference on Christian Politics,

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Barnett, Christopher B. "The “Lonely Game”: Baseball, Kierkegaard, and the Spiritual Life." Horizons 47, no. 1 (2020): 1–23. http://dx.doi.org/10.1017/hor.2020.3.

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This essay aims to show that baseball's time-honored emphases on physical and spiritual discipline follow from its metaphysical imaginary. In turn, it will reason that Christian life and thought are capable of illuminating baseball—and vice versa. The argument will proceed as follows: First, both Christianity and baseball frame their worlds in terms of emanation (exitus) and return (reditus): “players” leave home and aim to return home; second, though players belong to a team or community (ecclesia), the task of returning home is ultimately a solitary one; it has to be done by the individual p

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Huggins, Camille L., and Glenda M. Hinkson. "Contemporary Burial Practices in Three Caribbean Islands Among Christians of African Descent." OMEGA - Journal of Death and Dying 80, no. 2 (2017): 266–79. http://dx.doi.org/10.1177/0030222817732468.

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Burial rituals are symbolic activities that encourage the expression of grief as a positive way to heal while helping to confirm the reality of death. In the Caribbean, consisting of multiple distinct islands and histories of colonization, how individuals are buried on each island depends on the historical intermingling of the colonizer’s Christian religion and African (spiritual) rituals. Each island has distinct burial rituals that are a blending of Christian and African religious or spiritual cultures. This article highlights the distinct burial rituals on the Caribbean islands of Barbados,

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Nickel, Justin. "The Justified Body: Hauerwas, Luther and the Christian Life." Studies in Christian Ethics 31, no. 1 (2017): 65–78. http://dx.doi.org/10.1177/0953946817737928.

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Stanley Hauerwas and others argue that Luther’s understanding of justification denies the theological and ethical significance of the body. Indeed, the inner, spiritual person is the one who experiences God’s grace in the gospel, while the outer, physical (read: bodily) person continues to live under law and therefore coercion and condemnation. While not denying that Luther can be so read, I argue that there is another side of Luther, one that recognizes the body’s importance for Christian life. I make this argument through a close reading of Luther’s reflections on Adam and Eve’s Fall in his

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CHIRILĂ, Ioan, and Stelian PAȘCA-TUȘA. "SFÂNTUL SIMEON NOUL TEOLOG ȘI EXPERIENȚA PERSONALĂ A VEDERII LUMINII DIVINE." Revista Românească de Studii Axiologice 2, no. 3 (2021): 46–59. http://dx.doi.org/10.26520/rrsa.2021.2.3.46-59.

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Saint Symeon is one of the most representative Eastern theologians and mystics. His speech on God and the knowledge of heavenly realities through direct, unmitigated experience would gain him the title of “the New Theologian”, which, until him, had only belonged to Saint John the Evangelist and Saint Gregory of Nazianzus. Therefore, his writings have greatly influenced the Christian East. Saint Symeon has been perceived as a renewer of the tradition of spiritual life and a restorer of the lost or rather neglected spiritual life. In this study, we aim to highlight his experiences in which he pa

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CHIRILĂ, Fr PhD Ioan. "ST. SYMEON THE NEW THEOLOGIAN AND HIS PERSONAL EXPERIENCE OF SEEING THE DIVINE LIGHT." Icoana Credintei 7, no. 13 (2021): 5–18. http://dx.doi.org/10.26520/icoana.2021.13.7.5-18.

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Saint Symeon is one of the most representative Eastern theologians and mystics. His speech on God and the knowledge of heavenly realities through direct, unmitigated experience would gain him the title of “the New Theologian”, which, until him, had only belonged to Saint John the Evangelist and Saint Gregory of Nazianzus. Therefore, his writings have greatly influenced the Christian East. Saint Symeon has been perceived as a renewer of the tradition of spiritual life and a restorer of the lost or rather neglected spiritual life. In this study, we aim to highlight his experiences in which he pa

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Sanders, Donald. "From Critical Thinking to Spiritual Maturity." Christian Education Journal: Research on Educational Ministry 15, no. 1 (2018): 90–104. http://dx.doi.org/10.1177/0739891318760617.

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Educators, philosophers, and theologians have long concerned themselves with the process of critical thinking. John Dewey’s writings, specifically How We Think, cast a long shadow in both secular and religious educational contexts. Can the Christian educator employ Dewey’s framework for reflective thinking in a useful manner without subscribing to his naturalistic underpinnings? This article evaluates Dewey’s reflective thinking process and suggests potential applications to Christian growth and maturity. First, biblical components must replace the deficiencies in Dewey’s epistemology. Next, t

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COLEMAN, PETER G., FIONNUALA McKIERNAN, MARIE MILLS, and PETER SPECK. "In sure and uncertain faith: belief and coping with loss of spouse in later life." Ageing and Society 27, no. 6 (2007): 869–90. http://dx.doi.org/10.1017/s0144686x07006551.

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ABSTRACTThis paper reports a study of the religious, spiritual and philosophical responses to spouse bereavement. Twenty-five bereaved spouses aged 60 or more years living in the south of England and from Christian backgrounds were followed from the first to the second anniversary of the loss. The participants expressed a range of attitudes, from devout religious belief to well-articulated secular conceptions of the meaning of life, but the largest group had moderate spiritual beliefs that were characterised by doubts as much as hopes. Uncertain faith was more often associated with depressive

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Grenham, Thomas G. "Discovering the Universal in the Particular: A Vision for Christian Mission Spirituality." Missiology: An International Review 40, no. 1 (2012): 49–61. http://dx.doi.org/10.1177/009182961204000106.

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Christian Spirituality is not neutral. God's Reign or Kingdom is at the core of this spirituality and is political in that it informs, challenges, invites, influences, cajoles, and transforms in a life-giving way people's lives. This particular spirituality seeks out that which is transcendent and, in the light of this transcendence, offers a vision meaningful and inclusive for all. This reflection offers a vision for Christian mission spirituality going forward. The specificity of the Christian life and message has universal implications for the world. As this particular spiritual perspective

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Jasper. "Seeking Christian Theology in Modern Chinese Fiction: An Exercise for Sino-Christian Theology." Religions 10, no. 7 (2019): 422. http://dx.doi.org/10.3390/rel10070422.

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The development of Christian theology in contemporary China can learn much from Chinese fiction beginning with Lu Xun and his dedication to writing for the spirit of the Chinese people. Increasingly, Chinese novelists have reflected the growth of spiritual life in the Chinese People’s Republic in spite of the burden placed on the Christian church and religious believers.

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Paczkowski, Mieczysław Celestyn. "Metafora soli w Biblii i literaturze wczesnochrześcijańskiej." Vox Patrum 60 (December 16, 2013): 221–43. http://dx.doi.org/10.31743/vp.3989.

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The article presents the complex symbolism of salt that was strongly influenced by the rites and beliefs of the pagan and the biblical world as well as early Christian literature. The salt is an element present in every aspect of human life (food, medicine and religious cults). It played an important role in sacrifices and offerings of Old Testament. For this reason, Jesus’ use of this metaphor was extremely familiar to His followers. On the biblical bases the various allegorical motifs of salt were present in Christian authors. Metaphors associated with the salt became precise and rich. Salt

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Kolodnyi, Anatolii M. "Eternal life in religious memory." Ukrainian Religious Studies, no. 77 (March 15, 2016): 134–44. http://dx.doi.org/10.32420/2016.77.642.

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We are all mortal. A religious person finds comfort in this eternal life in faith in some eternal afterlife, strives to promote some supernatural forces and, through the mediation of clergy and various ritual activities, to receive it and continue there, in fiftaazed by it or derived from denominational teachings, in other words in complete bliss your immortality. The achievement of the saving mission of Jesus Christ in his religion is that he "died death overcame". Christianity thus emerged as a spiritual means of satisfying the desires of the faithful to immortality. However, in such immorta

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Bullitt-Jonas, Margaret. "Preaching when life depends on it: climate crisis and Gospel hope." Anglican Theological Review 103, no. 2 (2021): 208–19. http://dx.doi.org/10.1177/00033286211007431.

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Many preachers avoid delivering sermons about the climate crisis. Bullitt-Jonas reflects on the power of sermons to awaken moral courage, arguing that strong sermons on climate change create the conditions for spiritual awakening and prophetic action. She considers six ideas for preachers, starting with how to frame the climate emergency in terms of Christian theology. She reflects on how to approach the lectionary; how to be adequately informed about climate science; how to connect climate change with other issues, such as coronavirus and racial and economic justice; why and how to infuse ser

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Tembay, Aris Elisa. "Signifikansi Pendidikan Moral dan Spiritual Kristen Bagi Anak Remaja Usia 12-17." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 4, no. 2 (2020): 113–30. http://dx.doi.org/10.47154/scripta.v4i2.38.

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Proses perkembangan masa remaja dalam menemukan jati dirinya sangat bergantung pada beberapa unsur yakni orang tua, gereja, sekolah dan lingkungan sosial. Dalam hal ini orang tua secara khusus memegang peranan penting, dimana Allah sendiri yang telah memberi tanggung jawab kepada orang tua untuk mengasihi, melindungi, mendidik, dan mendisiplin anak-anak mereka. Orang tua merupakan faktor terpenting dalam pembentukan kepribadian anak remaja. Pendidikan spiritual kristen merupakan kebutuhan yang mendasar, yang harus diterapkan dalam kehidupan anak remaja. Pendidikan ’spiritual’ bersifat kejiwaan

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Ziegler, Geordie W. "Is it Time for a Reformation of Spiritual Formation?" Journal of Spiritual Formation and Soul Care 11, no. 1 (2018): 74–92. http://dx.doi.org/10.1177/1939790918758164.

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This essay presents a trinitarian alternative to anthropologically-centered forms of Spiritual formation. As such it argues that what is commonly practiced is a “subjective moral formation,” and what is proposed as a solution or antidote to this is an “objective trinitarian participation.” Christologically anemic versions of anthropologically-centered Spiritual formation are examined and contrasted against an approach grounded in a christological ontology. It contends that the critical question for any Spiritual formation framework, practice, or system must be, “What work does the ascended inc

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Smith, Gordon T. "Generation to Generation: Inter-Generationality and Spiritual Formation in Christian Community." Journal of Spiritual Formation and Soul Care 10, no. 2 (2017): 182–93. http://dx.doi.org/10.1177/193979091701000206.

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The witness of the Scriptures and of virtually every human culture suggests that one of the most pivotal and thus crucial dimensions of human formation, and thus spiritual formation, is the intergenerational dynamic: older men with younger men; older women passing on the faith to younger women. One generation encouraging, blessing and transmitting wisdom to the next generation. And yet, it is often observed that this is a missing dimension of congregational life–that congregations are increasing stratified along generational lines. Thus this essay will make the case that the church is a liturg

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