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Journal articles on the topic 'Christmas – Meditations'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Bugg, Charles. "Book Review: Meditations for Advent and Christmas." Review & Expositor 87, no. 3 (1990): 515–16. http://dx.doi.org/10.1177/003463739008700341.

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2

Landrum, David. "Three Meditations for the Day after Christmas." Christianity & Literature 42, no. 1 (1992): 24. http://dx.doi.org/10.1177/014833319204200103.

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3

Walatka, Todd. "Hans Urs von Balthasar and the Meaning of Christmas." Theological Studies 81, no. 4 (2020): 929–50. http://dx.doi.org/10.1177/0040563920986549.

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Balthasar’s reflections on the mystery of Christmas provide not only a basic entry into his thought, but also an expanded view of his theological vision. Drawing primarily upon his sermons and scriptural meditations, this essay presents a Balthasar both familiar and new: ideas at the heart of his Christology, Trinitarian theology, Mariology, and anthropology receive significant attention. Yet Balthasar’s reflections on Christmas also provide some of his most important engagements with less-noticed themes—particularly regarding Christian praxis toward the poor and oppressed. More than in other

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4

Bradburn, Elizabeth. "The Poetry and Practice of Meditation." Poetics Today 40, no. 3 (2019): 597–614. http://dx.doi.org/10.1215/03335372-7558178.

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Is reading poetry good for you? Drawing on evidence that reading poetry involves some of the same brain structures as those upon which human psychological well-being depends, this essay argues that George Herbert’s devotional lyrics, long understood as Christian meditations, center on recurring images in a manner consistent with the modern practice of mindfulness meditation. There is a significant overlap between the way meditation was understood by seventeenth-century Christians and the way it is understood by modern meditators in a secular and therapeutic context. Neurally, meditation means

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5

Jacob, Joachim. "„Wolken betrachten“." Paragrana 22, no. 2 (2013): 159–69. http://dx.doi.org/10.1524/para.2013.22.2.159.

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Der Aufsatz untersucht die Meditation als eine literarische Praxis am Beispiel der Tradition der christlichen ‚Occasional meditations‘, des ‚Meditierens bei Gelegenheit‘ (J. Hall), die von zufällig begegnenden Gegenständen ihren Ausgang nimmt. Die Betrachtung der Wolken als Inbegriff eines zufällig begegnenden Phänomens wird in ihrer meditativen Bearbeitung bei Joseph Hall (Occasionall Meditations, 1630) und in deren deutschen Adaption bei Christian Scriver (Gottholds zufällige Andachten, 1663) und Barthold Hinrich Brockes (Irdisches Vergnügen in Gott, 1721-1748) vorgestellt. Hans Magnus Enzen

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6

Natalie, Natalie. "Presenting the Lordship Attributes as an Effort to Build Up the Spirituality of the People of God." Veritas: Jurnal Teologi dan Pelayanan 22, no. 1 (2023): 53–67. http://dx.doi.org/10.36421/veritas.v22i1.599.

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Kevin Vanhoozer observes that the loss of imagination that is discipled and disciplined by the Bible leads many Christians to experience a disconnect between the world they live in and the world of the biblical texts they believe in. There is a gulf between known truth and lived practice. The daily lives of Christians do not bring out the resultant Christian character. This article attempts to explain the importance of meditating on the threefold lordship attributes proposed by John Frame—authority, control, and presence—in one’s daily meditation. It argues that one’s theological understanding

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7

Monasterio, Xavier O. "Camus' Meditation on the Christian Faith." Horizons 26, no. 2 (1999): 215–31. http://dx.doi.org/10.1017/s0360966900031923.

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AbstractAlbert Camus' initial visceral hostility to the Christian faith was submitted to the test by his personal acquaintance with Christians in the underground Resistance to the Nazis. As a result, though never tempted to become a Christian himself, Camus' appraisal of Christianity underwent a profound transformation. As the re-evaluation of his Christian faith, though exceptionally detailed and perceptive, found only novelistic form, it has not been the object of the careful critical analysis it richly deserves. The present article explores what may justly be called Camus' meditation on the

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8

Besserman, Lawrence. "Imitatio Christi in the Later Middle Ages and in Contemporary Film: Three Paradigms." Florilegium 23, no. 1 (2006): 223–49. http://dx.doi.org/10.3138/flor.23.013.

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This essay considers three paradigms of imitatio Christi in the later Middle Ages and their parallels in three modern American films. One paradigm is focused on Christ's physical suffering; a second, on Christ's human relationships, including aspects of his male sexuality; and the third, on Christ's teaching. The three paradigms are exemplified in illustrations from medieval manuscripts and other media and from texts such as Johannes de Caulibus's Meditationes vitae Christi (Meditations on the Life of Christ) and Walter Hilton's Scale of Perfection. The medieval paradigms are seen to survive i

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9

Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy." Filozofija i drustvo 32, no. 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.

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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographi

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10

Melion, Walter S. "Artifice, Memory, and Reformatio in Hieronymus Natalis's Adnotationes et meditationes in Evangelia." Renaissance and Reformation 34, no. 3 (1998): 5–34. http://dx.doi.org/10.33137/rr.v34i3.10815.

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Composed by Hieronymus Natalis at the behest of Ignatius of Loyola, the Adnotationes et meditationes in Evangelia is a key Jesuit propaedeutic that instructs novices in the rhetoric of prayer, teaching them how to convert Gospel liturgy into the matter of contemplative devotion. Using a system of annotations and meditations based on the rhetorical principle of definitio per descriptionem, Natalis expounds a series of 153 engravings that depict Christ's life, death, and resurrection. These prints set Gospel places and events within landscape panoramas that map a series of peregrinationes, sacre

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11

Jeffrey, David Lyle. "Meditation and Atonement in the Art of Marc Chagall." Religion and the Arts 16, no. 3 (2012): 211–30. http://dx.doi.org/10.1163/156852912x635205.

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Abstract Chagall’s crucifixion paintings, long a delicate subject among art historians, are best contextualized in the light of his life-long repatriation of Christian iconography to its Jewish foundation. Chagall reverses typological sequences familiar to Christians, so that instead of the Old Testament being seen as prefiguring the events of the Gospels, in his work the New Testament refers back to the Hebrew Scriptures in such a way as to illuminate the universal in Jewish experience. In Solitude (1933) and The Yellow Crucifixion (1943) we see how Chagall achieves a remarkable fusion of Jew

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12

Pinnock, Sarah Katherine. "Christians Talk about Buddhist Meditation; Buddhists Talk about Christian Prayer (review)." Buddhist-Christian Studies 27, no. 1 (2007): 204–8. http://dx.doi.org/10.1353/bcs.2007.0024.

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13

Garzon, Fernando, Andres Benitez-DeVilbiss, Vera Turbessi, et al. "Christian Accommodative Mindfulness: Definition, Current Research, and Group Protocol." Religions 13, no. 1 (2022): 63. http://dx.doi.org/10.3390/rel13010063.

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More clinicians are using mindfulness-based therapeutic strategies; however, Evangelical Christian clients sometimes worry about the Buddhist origins of these treatments. Christian accommodative mindfulness (CAM) attempts to address these concerns with culturally sensitive adaptations to mindfulness methods. We present a definition of CAM and propose some worldview adjustments to typical mindfulness constructs when working with these clients. The empirical research on Christian-derived meditation strategies and Christian-adapted mindfulness strategies will then be reviewed. We introduce a four

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14

Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.

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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for m

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15

Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, no. 3 (2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.

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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School Distri

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16

Abbott, Anthony S. "Out of That Darkness: A Christmas Meditation." Christianity & Literature 50, no. 3 (2001): 403–4. http://dx.doi.org/10.1177/014833310105000302.

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17

Thornton, Edward E. "Book Review: Christian Yogic Meditation." Review & Expositor 83, no. 1 (1986): 154. http://dx.doi.org/10.1177/003463738608300162.

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18

Hauerwas, Stanley. "Bearing Reality: A Christian Meditation." Journal of the Society of Christian Ethics 33, no. 1 (2013): 3–20. http://dx.doi.org/10.1353/sce.2013.0017.

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19

Kristanto, David. "Triangulating the Foundations of Kuyperian Spirituality." Indonesian Journal of Theology 9, no. 2 (2021): 150–67. http://dx.doi.org/10.46567/ijt.v9i2.188.

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Spirituality is an under-developed topic on Abraham Kuyper, perhaps it is due to Kuyper’s strong emphasis on the public implications of Christian faith. But things are not supposed to remain that way, since Kuyper also has an equally strong emphasis on the importance of the private dimension of Christian faith. For more than 40 years, Kuyper had written a multivolume of meditations which amount to 2,200. In those meditations, his personality and spirituality are clearly reflected. This article argues that his meditations would be a suitable starting point to construct a Kuyperian spirituality

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20

Stoeber, Michael. "Exploring Processes and Dynamics of Mystical Contemplative Meditation: Some Christian-Buddhist Parallels in Relation to Transpersonal Theory." European Journal for Philosophy of Religion 7, no. 2 (2015): 35–57. http://dx.doi.org/10.24204/ejpr.v7i2.119.

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This paper explores Christian contemplative meditation, focusing on the prayer of Recollection as it is developed especially by Evelyn Underhill (1875-1941) and St. Teresa of Avila (1550-1582). It outlines the practice and explores possible theoretical and therapeutic dynamics, including some comparative reflections of this form of Christian meditation with Buddhist Samatha Vipassanā (calming insight) meditation and Mindfulness Based Cognitive Therapy. It also draws on the transpersonal theory of philosopher Michael Washburn, in exploring resistances, obstacles, and goals of such mystical prac

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21

Moon, Young-Suck. "Christian Zen - What Christian Learns from Buddhist Meditation?" Journal of Korean Seon Studies 21 (December 31, 2008): 215. http://dx.doi.org/10.22253/jkss.2008.12.21.215.

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22

Rao, Narahari. "A Meditation on the Christian Revelations." Cultural Dynamics 8, no. 2 (1996): 189–209. http://dx.doi.org/10.1177/092137409600800207.

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23

Summerson, Andrew J. "Baptism, Social Ethics, and Sanctification According to Maximus the Confessor's Commentary On The Lord's Prayer." Antiphon: A Journal for Liturgical Renewal 28, no. 1 (2024): 41–62. http://dx.doi.org/10.1353/atp.2024.a924355.

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ABSTRACT: The Byzantine celebration of Christ's baptism dramatizes the interpersonal and interior dynamics of conversion and salvation. Unlike the transformation of the cosmos underscored by liturgical texts, human transformation in baptism is hardly a fait accompli, due to interpersonal injury, a necessary consequence when one is entangled in the web of fallen human relationships. Maximus the Confessor offers an exploration of the dynamics between the grace of baptism and ongoing sanctification in his Exposition on the Lord's Prayer . In his Exposition , Maximus focuses his meditation on rela

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24

Martin, Michael. "Meditations on Blade Runner." Journal of Interdisciplinary Studies 17, no. 1 (2005): 105–22. http://dx.doi.org/10.5840/jis2005171/26.

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The 1982 film, Blade Runner, presents many questions conceming the position and relevance of the human being in the postmodern epoch. The audience is confronted with androids, called replicants, incredibly handsome "beings" whose language rises at times to poetic beauty, while the humans in the film are embarrassing physical and moral examples of the species. With whom will the audience identify or sympathize, the human or the simulacrum? The film further complicates this issue by incorporating traditional Christian symbols and language in relation to the replicants. The film seems to suggest

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25

Parks, John G. "Losing and Finding: Meditations of a Christian Reader." Christianity & Literature 38, no. 4 (1989): 19–23. http://dx.doi.org/10.1177/014833318903800404.

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26

Fuller, Steve. "Nietzschean Meditations: Untimely Thoughts at the Dawn of the Transhuman Era." Perspectives on Science and Christian Faith 73, no. 2 (2021): 121–22. http://dx.doi.org/10.56315/pscf6-21fuller.

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NIETZSCHEAN MEDITATIONS: Untimely Thoughts at the Dawn of the Transhuman Era by Steve Fuller. Posthuman Studies 1, ed. Stefan Lorenz Sorgner. Basel, Switzerland: Schwabe Verlagsgruppe, 2019. 240 pages. Hardcover; $146.00. ISBN: 9783796539466. Paperback; $41.00. ISBN: 9783796540608. *Christians turning to Nietzsche for support may be counterintuitive, but that can be the case with regard to radical human enhancement technology. As addressed in the June 2020 theme issue of Perspectives on Science and Christian Faith, transhumanism presents a treacherous landscape that calls for a thoughtful resp

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27

Dobrakowski, Paweł, Michal Blaszkiewicz, and Sebastian Skalski. "Changes in the Electrical Activity of the Brain in the Alpha and Theta Bands during Prayer and Meditation." International Journal of Environmental Research and Public Health 17, no. 24 (2020): 9567. http://dx.doi.org/10.3390/ijerph17249567.

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Focused attention meditation (FAM) is a category of meditation based on an EEG pattern, which helps the wandering mind to focus on a particular object. It seems that prayer may, in certain respects, be similar to FAM. It is believed that emotional experience correlates mainly with theta, but also with selective alpha, with internalized attention correlating mainly with the synchronous activity of theta and alpha. The vast majority of studies indicate a possible impact of transcendence in meditation on the alpha wave in EEG. No such reports are available for prayer. Seventeen women and nineteen

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28

South, Ashley. "Empty Ways: Christian Prayer and Daoist Meditation." Journal of Daoist Studies 14, no. 1 (2021): 184–90. http://dx.doi.org/10.1353/dao.2021.0007.

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29

Corless, Roger. "A Form for Buddhist-Christian Coinherence Meditation." Buddhist-Christian Studies 14 (1994): 139. http://dx.doi.org/10.2307/1389830.

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30

Ratzinger, Joseph Card, and Alberto Bovone. "Joseph Cardinal Ratzinger's Letter on Christian Meditation." Buddhist-Christian Studies 11 (1991): 123. http://dx.doi.org/10.2307/1390258.

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31

Piasecki, Piotr. "Christian meditation, instrument of the new evangelization." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 133–45. http://dx.doi.org/10.14746/amp.2018.23.9.

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The proclamation of the Gospel as Good news for all men has always been at the heart of the life of the mission of the Church. This is why the new evangelization in no way modifies the content of the Gospel, the message of salvation brought by Christ. But in the current global context, it is made ever more urgent and necessary. Faced with all these new phenomena that permeate the contemporary world and the Church, renewed enthusiasm and enthusiasm is needed to respond to the urgency and the need for a new evangelization. This inner impulse can only be the result of a rich and singular personal

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32

Frederick, Thomas, and Kristen M. White. "Mindfulness, Christian Devotion Meditation, surrender, and worry." Mental Health, Religion & Culture 18, no. 10 (2015): 850–58. http://dx.doi.org/10.1080/13674676.2015.1107892.

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33

Slaby, Alexandra. "The Christian Meditation Movement: A Critical Perspective." Studies: An Irish Quarterly Review 108, no. 431 (2019): 313–31. http://dx.doi.org/10.1353/stu.2019.0052.

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34

Trentham, John David. "Frailty and Redemptive Flourishing: Learning Through Lived Experience." Christian Education Journal: Research on Educational Ministry 19, no. 3 (2022): 478–99. http://dx.doi.org/10.1177/07398913231161374.

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This article presents an extended meditation exercise on Christian learning through the lived experience of frailty. It was composed at various points of calendar distance from the author's experience of sudden cardiac arrest. The structure of the meditation conforms to a catechetical–doctrinal framework, appealing to didache, didaskalia, and didasko. An original poem by Dan Haase is referenced and included in the appendix.

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35

Czerny, Małgorzata. "The meaning and possibility of applying elements of Buddhist ethical accounting education in the Christian cultural circle." Zeszyty Teoretyczne Rachunkowości 46, no. 2 (2022): 27–48. http://dx.doi.org/10.5604/01.3001.0015.8808.

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Purpose: The aim of the article is to present the principles of Buddhist ethical educa-tion in the context of their usefulness for the study of ethics in accounting in Poland. Methodology/approach: a critical and comparative literature analysis was used. Findings: Buddhist ethics offers a significant development of Mele’s model, which is largely based on Catholic ethics and has great potential for application in the Polish cultural circle. The model expanded in this way illustrates the impact and importance of developing the right view on developing practical knowledge and virtues, meditating

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36

Colby, Robin. "Browning's Christmas-Eve and Easter-Day as Meditational Verse." Christianity & Literature 61, no. 4 (2012): 625–39. http://dx.doi.org/10.1177/014833311206100408.

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37

권명수 and 김기범. "Development of Christian Meditation Scale and its Validity." THEOLOGICAL THOUGHT ll, no. 186 (2019): 267–93. http://dx.doi.org/10.35858/sinhak.2019..186.010.

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38

Feldmeier, Peter. "Buddhist Meditation for Christian Contemplatives: Useful and Tricky." Buddhist-Christian Studies 41, no. 1 (2021): 3–9. http://dx.doi.org/10.1353/bcs.2021.0006.

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39

Blanton, P. Gregg. "The Use of Christian Meditation with Religious Couples." Journal of Family Psychotherapy 13, no. 3-4 (2002): 291–307. http://dx.doi.org/10.1300/j085v13n03_04.

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40

Rittgers, Ronald K. "Grief and Consolation in Early Modern Lutheran Devotion: The Case of Johannes Christoph Oelhafen'sPious Meditations on the Most Sorrowful Bereavement (1619)." Church History 81, no. 3 (2012): 601–30. http://dx.doi.org/10.1017/s000964071200128x.

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This article seeks to make an original contribution to the study of early modern Christian devotion by examining a source that has received no scholarly attention of any kind: Johannes Christoph Oelhafen'sPious Meditations on the Most Sorrowful Bereavement(1619). Oelhafen, a prominent Nuremberg lawyer, composed thePious Meditationsshortly after his wife, Anna Maria, died. He did so in order to console himself and his eight children in the midst of their considerable grief. Drawing on well-known rhetorical devices and consolatory remedies, Oelhafen produced a work of private devotion that is re

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41

Harkness, T. Remington. "Fragmentation and Memory: Meditations on Christian Doctrine. By Karmen Mackendrick." Heythrop Journal 52, no. 5 (2011): 882–83. http://dx.doi.org/10.1111/j.1468-2265.2011.00682_52.x.

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42

Pryce, Paula. "Forming “Mediators and Instruments of Grace”: The Emerging Role of Monastics in Teaching Contemplative Ambiguity and Practice to the Laity." Religions 10, no. 7 (2019): 405. http://dx.doi.org/10.3390/rel10070405.

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Drawing from long-term ethnographic research with a global network of contemplative Christians, this paper discusses an emerging teaching role for North American monasteries as the numbers of avowed religious decline. Since the Trappist community of St. Joseph’s Abbey in Spencer, Massachusetts, first developed the Christian meditation technique called Centering Prayer in the 1970s, monks and nuns have increasingly become teachers, models, and stabilizers of non-monastic practitioners who attempt to transform their ways of being and thinking towards monastic-inspired sensibilities. Their guidan

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43

Richardson, Peter, and Miori Nagashima. "Perceptions of danger and co-occurring metaphors in Buddhist dhamma talks and Christian sermons." Cognitive Linguistic Studies 5, no. 1 (2018): 133–54. http://dx.doi.org/10.1075/cogls.00016.ric.

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Abstract This article focuses on an analysis of the perception of danger in a sample of conservative Evangelical Christian sermons and Thai Forest Tradition dhamma talks. Through the analysis of keywords, frames, conceptual metaphors, and patterns of agency in the use of metaphor, it seeks to explore how one Christian believer and one Buddhist practitioner conceptualize their ways of being religious. We argue that this specific set of dhamma talks has a primary focus on an individual actively progressing within the practice of meditation while interacting with elements that may be beneficial o

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44

Nataraja, Kim. "Christian meditation community UK. The Annual Conference 2002 ‘Meditation and Healing’ 5-7 April 2002." Spirituality and Health International 3, no. 2 (2002): 56–57. http://dx.doi.org/10.1002/shi.93.

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45

Atkinson, Colin, and Jo B. Atkinson. "Subordinating Women: Thomas Bentley's Use of Biblical Women in ‘The Monument of Matrones’ (1582)." Church History 60, no. 3 (1991): 289–300. http://dx.doi.org/10.2307/3167468.

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In Chaste, Silent and Obedient, Suzanne Hull lists 163 English books written for women (by both sexes) published between 1475 and 1640. Of the eighteen books she classifies as devotional, the second (chronologically) is Thomas Bentley's The Monument of Matrones (1582), an immense book—over 1500 quarto pages—containing prayers and meditations for a variety of occasions, extracts from the Bible, and brief lives of biblical and other model women. Hull has aptly commented that, “In fact, The Monument of Matrones comes close to being an entire female library between two covers.” The iconography of

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46

Nyunt, Moe Moe. "Journey to the Light:." Asia Journal Theology 37, no. 2 (2023): 214–33. http://dx.doi.org/10.54424/ajt.v37i2.86.

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This article is a comparative study of two orthodox religious practices: the Orthodox Buddhist practice of vipassana meditation and the Orthodox Christian practice of hesychastic prayer. The article acknowledges that both religions share the common idea of meditation/contemplation as an inner journey toward enlightenment. On the one hand, the Buddhist yogi is enlightened by observing the constantly changing nature of one’s mind-body relationship and hopes for being reborn as a deva or Brahma (god/celestial being). The Christian hesychast, on the other hand, is awakened by the Spirit of God in

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47

Steele, Springs. "Christian Insight Meditation: A Test Case on Interreligious Spirituality." Buddhist-Christian Studies 20, no. 1 (2000): 217–29. http://dx.doi.org/10.1353/bcs.2000.0032.

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48

Horton-Parker, Horace Shelton. "Taking Jesus Seriously: Buddhist Meditation for Christians – John Cowan." Religious Studies Review 32, no. 2 (2006): 99. http://dx.doi.org/10.1111/j.1748-0922.2006.00053_2.x.

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49

You, Bin, and Qianru Ji. "“In Communion with God”: The Inculturation of the Christian Liturgical Theology of Giulio Aleni in His Explication of the Mass (Misa Jiyi)." Religions 14, no. 10 (2023): 1255. http://dx.doi.org/10.3390/rel14101255.

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Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will analyze the methodological approaches and historical inspirations for the inculturation of Christian liturgical theology through Giulio Aleni’s (1582–1649) Explication of the Mass (Misa Jiyi, 弥撒祭义), the first book to utilize Chinese cultural resources to systematically interpret the Mass (Eucharist). Continu

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50

Ball, Michael Stephen, and Bryan Vernon. "A review on how meditation could be used to comfort the terminally ill." Palliative and Supportive Care 13, no. 5 (2014): 1469–72. http://dx.doi.org/10.1017/s1478951514001308.

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AbstractObjective:Our objective was to review how meditation could comfort the terminally ill.Method:Our methodology was a literature search, which included books, journals, papers in collections, and online databases. The main search engines employed were Google Scholar and the Durham University Library. The main databases consulted were the Christian Meditation Centre, Project Meditation, and Stress-Related Facts and Well-Being at Monash. We were specifically interested in data acquired from clinical and nonclinical trials. The arguments needed to be based on qualitative and quantitative sci

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