Log in

Relevant bibliographies by topics / Desert spirituality / Journal articles

To see the other types of publications on this topic, follow the link: Desert spirituality.

Journal articles on the topic 'Desert spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Desert spirituality.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Vos, Nienke. "The Spirituality of the Desert." Religion & Theology 24, no. 1-2 (2017): 156–79. http://dx.doi.org/10.1163/15743012-02401009.

Full text

Abstract:

In this article, three relatively recent works of popular spirituality are discussed with a focus on the appropriation of the Apophthegmata Patrum, the sayings of the desert fathers (and mothers). It is shown that such appropriation implies a complex dynamic of breaching and bridging as the critical, “breaching”, voice of the desert is called upon to bridge the gap between antiquity and modernity. The process of appropriation implies both the selection of specific texts and a favourable reading of the same. It is also informed by the formal training as well as the personal experience of the respective authors: Henri Nouwen, Anselm Grün, and Kathleen Norris. As the oscillation between ressourcement and aggiornamento is brought to bear on the congenial transplanting of ancient wisdom to the (post-)modern world, it becomes apparent that in these spiritual bestsellers the more problematic aspects of the desert are hardly ever breached themselves.

APA, Harvard, Vancouver, ISO, and other styles

2

Sheldrake, Philip F. "In the Heart of the Desert: The Spirituality of the Desert Fathers and Mothers: By John Chryssavgis: Bloomington, IN, World Wisdom, 2003. 163 pp. $19.95." Theology Today 62, no. 3 (October 2005): 420–21. http://dx.doi.org/10.1177/004057360506200317.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Cho, Euiwan. "Resisting Restless Protestant Religious Consumers in the Korean Burnout Society: Examining Korean Protestantism’s Rising Interest in Apophatic and Desert Spirituality." Journal of Spiritual Formation and Soul Care 13, no. 1 (December 20, 2019): 22–38. http://dx.doi.org/10.1177/1939790919894560.

Full text

Abstract:

Why have Korean Protestants been enthusiastic for Henri Nouwen, Thomas Merton, and Orthodox books in recent years? This article proposes that apophatic spirituality and desert asceticism, influential in both Catholic and Eastern Orthodox traditions, can help assuage the thirst of Korean Protestants exhausted by the excesses of positivity and the exploitation of self. I focus on the insatiable consuming passions of Korean Protestant religious consumerism as symptoms of the burnout society. I then explore the major contribution of apophatic spirituality and desert asceticism, which have much to teach contemporary Korean Protestantism.

APA, Harvard, Vancouver, ISO, and other styles

4

Jones, W. Paul. "In Wait for My Life: Aging and Desert Spirituality." Journal of Religious Gerontology 12, no. 2 (July 6, 2001): 99–108. http://dx.doi.org/10.1300/j078v12n02_11.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Wheeler, Rachel. "The Revelatory Tide: Desert Spirituality and Contemporary Water Crises." Spiritus: A Journal of Christian Spirituality 20, no. 2 (2020): 176–93. http://dx.doi.org/10.1353/scs.2020.0030.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

McCutcheon, Larry, and W. Loyd Allen. "Book Review: Alexander Ryrie, The Desert Movement: Fresh Perspectives on the Spirituality of the Desert." Review & Expositor 111, no. 4 (November 2014): 430–31. http://dx.doi.org/10.1177/0034637314554762o.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

CARRUTHERS, MARY. "On Affliction and Reading, Weeping and Argument: Chaucer's Lachrymose Troilus in Context." Representations 93, no. 1 (2006): 1–21. http://dx.doi.org/10.1525/rep.2006.93.1.1.

Full text

Abstract:

ABSTRACT This essay explores a fundamental connection among perception, sensation, and rational process in a selection of works within the long monastic tradition known as desert spirituality. Its focus is the embedding of intellectual judgment within bodily experience, expressed as a connection of affliction to reading andweeping to rational argument. Monastic spirituality cultivated intense sensation as an instrument of adequate judgment, and tears as purgative agents, having the potential to clear thought, not just to hinder it.

APA, Harvard, Vancouver, ISO, and other styles

8

Turner, Philip. "John Cassian and the Desert Fathers: Sources for Christian Spirituality?" Pro Ecclesia: A Journal of Catholic and Evangelical Theology 13, no. 4 (November 2004): 466–86. http://dx.doi.org/10.1177/106385120401300406.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Lemeni, Daniel. "The Untimely Tomb: Death in the Spirituality of the Desert." Hortus Artium Medievalium 23, no. 2 (July 2017): 532–37. http://dx.doi.org/10.1484/j.ham.5.113743.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Mattox, Nathan. "The Solace of Fierce Landscapes: Exploring Desert and Mountain Spirituality." Worldviews: Global Religions, Culture, and Ecology 13, no. 3 (2009): 331–33. http://dx.doi.org/10.1163/156853509x438661.

Full text

APA, Harvard, Vancouver, ISO, and other styles

11

Moufakkir, Omar, and Noureddine Selmi. "Examining the spirituality of spiritual tourists: A Sahara desert experience." Annals of Tourism Research 70 (May 2018): 108–19. http://dx.doi.org/10.1016/j.annals.2017.09.003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Harmless, William. "Remembering Poemen Remembering: The Desert Fathers and the Spirituality of Memory." Church History 69, no. 3 (September 2000): 483–518. http://dx.doi.org/10.2307/3169395.

Full text

Abstract:

In 407, a tribe of barbarian raiders known as Mazices came sweeping off the Libyan desert and devastated one of the first great centers of Christian monasticism, the settlement of Scetis. Scetis was located in a remote desert valley west of the Nile and had been founded around 330 by one of the pioneers of the monastic movement, Macarius the Egyptian (d. 390). Before the attack, it had enjoyed an international reputation for its ascetic rigor and incisive wisdom. Word of the devastation spread rapidly, even to the Latin West. Augustine knew of it and counted it among the great disasters of the time.2 And when the sack of Rome took place a couple of years later, in 410, one of Scetis's survivors, Abba Arsenius, would link the two events: “The world has lost Rome and the monks have lost Scetis.” Scetis's destruction marked a turning point in the history of early Christian monasticism. The site would be resettled a few years later, and in fact would suffer other barbarian raids, notably in 434, 444, and 570. But after this first one, many of its leading monks dispersed and never returned.

APA, Harvard, Vancouver, ISO, and other styles

13

Cho, Eui Wan. "Desert Spirituality and the Practice of Stability as an Alternative Pastoral Spirituality for Overcoming the Privatization of Liquid Fear." Gospel and Praxis 52 (August 15, 2019): 170–98. http://dx.doi.org/10.25309/kept.2019.8.15.170.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Turzyński, Piotr. "Istotne i charakterystyczne elementy duchowości Matek Pustyni." Vox Patrum 66 (December 15, 2016): 219–34. http://dx.doi.org/10.31743/vp.3456.

Full text

Abstract:

The desert mothers lived between monks in the fourth and fifth centuries. In Apofthegmata Patrum we have preserved same sayings and stories related to Amma Sarah, Amma Syncletica and Amma Theodora. The subject of this article is Meterikon, the new book published quite recently in Poland, which includes some 600 texts attributed to the mothers of the desert or addressed to them. The author of the collection was Byzantine monk Isaiah, who worked on it at the beginning of 13th century, conscious that no one had compiled “such a feminine book”. A Russian bishop found the Meterikon in Jerusalem in the middle of 19th century, and had a translation made of this “absolute rarity”, which would later be published in Greek as well as Russian. We do have now Italian, German and Polish translation. Meterikon presents spirituality of the desert mothers, which is the same like spirituality of the desert fathers, but has its own special accents. Women on the desert consider themselves as brides of Jesus Christ, who is the centre, model and goal of their live. In the spiritual straggle, which is necessary on the desert, they tried to be brave as man and they showed that courage is not appropriate only for one gender. In the sayings of the desert mothers we so often find encouragement to the silence and meekness that we can tell about deep theology of silence in their thinking.

APA, Harvard, Vancouver, ISO, and other styles

15

Sodeika, Tomas. "MIESTO METAFIZIKA: DYKUMOS TĖVŲ PROFENOMENAS ARBA TOBULO TYLĖJIMO PAMOKOS." Religija ir kultūra 5, no. 2 (January 1, 2008): 62–85. http://dx.doi.org/10.15388/relig.2008.2.2780.

Full text

Abstract:

Prie diskursyvaus santykio su mistine literatūra pripratusiam šiuolaikiniam žmogui keblu suvokti Dykumos Tėvų posakius ir taikyti juos kasdieniame gyvenime. Pirmiausia tokį skaitytoją trikdo tai, kad čia primygtinai pabrėžiama askezės būtinybė. Dykumos Tėvams tai nebuvo problema. Patirtis, kurią Dievas savąja begaline meile suteikia tiems, kas Jo siekia visa širdimi, visuomet yra dovana ir todėl negali būti užsitarnauta. Dykumos dvasingumo esmė yra tai, kad čia nėra doktrinos, kurios būtų galima mokyti. Dykumos Tėvai tiesiog atkakliai dirbo, stengdamiesi kiekvieną savo kūno ir sielos dalį atgręžti į Dievą. Ši pastanga yra ne kas kita, kaip malda. Malda jiems buvo ne vien keletą kartų per dieną atliekamas veiksmas, bet ir gyvenimas nuolat atsigręžus į Dievą tyloje.Pagrindiniai žodžiai: Dykumos Tėvai, malda, tyla.Metaphysics of a City: The Archetypal Phaenomenon of the Desert Fathers, or the Lessons of the Perfect SilenceTomas Sodeika SummaryThe modern man, used to a discursive reading and explanation in mystical literature may find the Sayings of Desert Fathers difficult to assimilate and to apply to everyday life. The first thing that strikes a reader is the insistence in the stress laid on the necessity of askesis. Such a problem was unknown to the Desert Fathers. The experience which God in His infinite love gives to those who seek Him with their whole heart is always a gift and cannot therefore be deserved. The essence of the spirituality of the desert is that there is no doctrine that would be learned. Desert Fathers had the hard work of striving to re-direct every part of body and soul to God, and that is what they meant by prayer. Prayer was not only an activity undertaken for a few times each day, but rather a life continually turned towards God in silence.Keywords: Desert Fathers, prayer, silence.

APA, Harvard, Vancouver, ISO, and other styles

16

Cady, Linell. "“Wild Beasts of the Philosophical Desert”: Religion, Science, and Spirituality in a Post-secular Age." Journal of Religion and Popular Culture 32, no. 1 (May 1, 2020): 29–48. http://dx.doi.org/10.3138/jrpc.2018-0008.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Stebbins, Mary D. "THE WAY OF THE HEART: DESERT SPIRITUALITY AND CONTEMPORARY MINISTRY By Henri J. M. Nouwen." Educational Gerontology 35, no. 10 (September 22, 2009): 945. http://dx.doi.org/10.1080/03601270903195788.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Šiūlys, Fr Rimgaudas. "The Spirituality of st Bruno of Querfurt." Lithuanian Historical Studies 14, no. 1 (December 28, 2009): 1–10. http://dx.doi.org/10.30965/25386565-01401001.

Full text

Abstract:

This article analyses the spirituality of St. Bruno of Querfurt, as expressed in his writings. In his Life of the Five Brethren he presents the plan of Otto III to send some of St Romuald’s most zealous disciples to the Slavonic countries to build a monastery near the pagan lands. In this way the ‘three obligations’ seeking the Lord’s path, namely: for the new arrivals – the community life they desire, for those mature and seeking the Living God – golden solitude, for those desiring to be free and with Christ – preaching the Gospel to the pagans. We note the following symbols of spiritual life: community life – the monk’s habit, golden solitude – the hermitage, preaching the Gospel to the pagans – martyrdom. According to established monastic tradition, before becoming a hermit it is necessary to pass through the stage of community life. The Rule of St. Benedict states that the hermits are ‘no longer in the first fervour of their reformation, but after long probation in a monastery, having learned by the help of many brethren how to fight against the devil, go out well armed from the ranks of the community to the solitary combat of the desert. They are able now, with no help save from God, to fight single-handed against the vices of the flesh and their own evil thoughts’. The second component of his life is his time as a hermit. For some while St Bruno followed the teaching of St. Romuald, who provided a rule for hermits. First of all, he offered them St. Benedict’s Rule, but the Life of the Five Brethren includes the so-called ‘Little Rule’, which describes the ideal hermit life compactly. The third component is preaching the Gospel – martyrdom. St. Bruno keeps mentioning two things: the preaching of the Gospel and martyrdom. It is thought that his primary goal was martyrdom, and he understood the preaching of the Gospel as a method to attain this goal. With complete sacrifice he begins to preach the Gospel to the pagan nations until finally in 1009 he meets a martyr’s death on the border of Lithuania and Rus’.

APA, Harvard, Vancouver, ISO, and other styles

19

Oberholzer, Felicidad. "Soul Wilderness: A Desert Spirituality. By Kerry Walters. New York: Paulist, 2001. x + 153 pages. $12.95." Horizons 29, no. 1 (2002): 182–84. http://dx.doi.org/10.1017/s0360966900010045.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Zecher, Jonathan L. "The Angelic Life in Desert and Ladder: John Climacus's Re-Formulation of Ascetic Spirituality." Journal of Early Christian Studies 21, no. 1 (2013): 111–36. http://dx.doi.org/10.1353/earl.2013.0006.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Joldersma, Clarence W. "A Spirituality of the Desert for Education: The Call of Justice Beyond the Individual or Community." Studies in Philosophy and Education 28, no. 3 (November 24, 2007): 193–208. http://dx.doi.org/10.1007/s11217-007-9078-7.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Olley, John W. "Trajectories of Ezekiel (Part 2): Beyond the Book." Currents in Biblical Research 10, no. 1 (October 2011): 53–80. http://dx.doi.org/10.1177/1476993x10368017.

Full text

Abstract:

An earlier article by Olley, ‘Trajectories of Ezekiel: Part 1’ ( CBR 9.2), explored resources and studies relating to the text of the book of Ezekiel, both Hebrew and Greek, and the significance of their differences. Here, the review widens to resources and studies concerning ways in which the book and its imagery have influenced other works, from the Judaean Desert scrolls through the New Testament, and into the patristic period. For example, the influence of the vision of chapter 1 is widespread, leading in particular to Merkabah (‘chariot’) spirituality. The influence of the vision of the dry bones in ch. 37 is also widespread, with debates on the nature of resurrection. The book of Ezekiel is used extensively in the book of Revelation, as well as in other portions of the New Testament.

APA, Harvard, Vancouver, ISO, and other styles

23

Vacaru, Cristian. "The Biblical Foundations of the Pilgrimage." International Letters of Social and Humanistic Sciences 65 (December 2015): 58–67. http://dx.doi.org/10.18052/www.scipress.com/ilshs.65.58.

Full text

Abstract:

This paper aims to highlight some aspects concerning the phenomenon of religious pilgrimage, insisting on some biblical foundations of the pilgrimage phenomenon, as well as, in a theological approach, on its motivations and significance in Christianity. Religious pilgrimage centres on the desire to experience the encounter with God. Going on pilgrimage is an answer to this inner call: the pilgrim begins his journey with the awareness of being called by God. Some events and persons in the history of Israel anticipate and symbolize aspects and features of religious pilgrimage. The entire journey of the people of Israel through the desert was a pilgrimage made with the hope of reaching the Promised Land. Although during a pilgrimage may occur moments of wandering, difficulties, attempts and sometimes even desperation (events that can be also found in the pilgrimage of the chosen people), the experience of the pilgrimage is a celebration that profoundly marks the personality and spirituality of pilgrims.

APA, Harvard, Vancouver, ISO, and other styles

24

Nocoń, Arkadiusz. "Obraz Boga w apoftegmatach ojców pustyni." Vox Patrum 70 (December 12, 2018): 93–105. http://dx.doi.org/10.31743/vp.3199.

Full text

Abstract:

It is often said today that the current religious crisis is caused by a false image of God. The question therefore is how is He to be presented, so that with all the limitations of the human intellect and language in the face of the apophatic character of the Divine Majesty, God will be expressed in a way that will be the least “detrimental” to Him (and also to man)? It seems that the Egyptian Desert Fathers may be qualified teachers, even masters in this matter, not only, because the “semblance of God” was an issue that greatly engaged their community which had to deal with the heresy of anthropomorphism, but even more so, because as men of deep faith and prayer, often great mystics, they had an experience of God and so they continue to be for us unrivalled “experts” in this field. Analysing therefore their teaching on the image of God contained in the Apophthegmata of the Desert Fathers, we have arrived at the following conclusions. The Desert Fathers were fully aware how important the image of God is in the process of faith, knowing that a false image may lead not only to personal tragedies, but even to social unrest, and that it always leads to an atrophy of prayer and is an obstacle on the way to perfection. In spite of this, even though the word “God” appears in the Apophthegmata very often, the search for some uniform image of God and even clauses of the type: “God is…” that are extremely rare, would be in vain. What could be the reasons for the “silence” of the Desert Fathers in this matter? In our view, first of all the fundamental reason was their humility and the fact that they did not see themselves as teachers of others, and second, their suspicion as to their own visions that could in fact hide the ruses of Satan. However, the most important reason for the “omission” of the image of God in the Apopthegmata is, in our view, Eastern spirituality which treated every endeavour to define God and to demonstrate His image as an attempt to limit His divine nature. The ineffable and infinite God in the understanding of the Desert Fathers was also a God who is unique and unspeakable, to such an extent that each individual has to arrive alone, in his own heart, as far as this is possible, at His true image. Thus, in the Apophthegmata we do not find univocal statements declaring what is the true image of God, and the only thing that the Desert Fathers have conveyed to us is that approaching God is something of a process, at the beginning of which, yes certainly, some even infantile imagination of God may be admissible (hence a “leniency” towards anthropomorphism), but then it has to be subjected to a progressive purification, in the knowledge that “that which is perfect will come later”. This will come, not so much as a result of hearing about God or the acquisition of knowledge about Him, but through the practice of prayer, pe-nance and almsgiving.

APA, Harvard, Vancouver, ISO, and other styles

25

Marino, Maria Fernanda García. "Carthusian symbolism in Architecture and Art: San Lorenzo of Padula." Resourceedings 2, no. 3 (November 12, 2019): 76. http://dx.doi.org/10.21625/resourceedings.v2i3.629.

Full text

Abstract:

The aim of this contribution is to demonstrate through the study of the concrete example of the Charterhouse di San Lorenzo in Padula (Province of Salerno, Italy) how and to what extent, the utopian value of the spirituality of the Carthusian monks - inspired by the model of the Desert Fathers and the Church of primitive Christianity, devoted to the practices of strict enclosure, of rigorous abstinence, of meditation, of contemplation and of prayer - has affected the definition and development of a specific iconography; both for what concerns the figurative arts, which have as a milestone the theme of martyrdom and angels (the creatures closest to God), present within the monasteries of the order, both for what interests the architectural structure of buildings. Always the same as themselves, especially for the design, distribution and function of the spaces, which as a whole and in particular, they reflect, strictly and everywhere, the immutability of the Carthusian Rule, never changed since the foundation of the order in 1084. Following the model of the first monastery, built on the Chartreuse massif, in Grenoble (France), made by St. Bruno of Cologne, new settlements were erected and spread throughout Europe, with an exponential growth that does not suffer interruptions until the end of eighteenth century and that, left a deep and unequivocal cultural mark in the territory on which they extended. The Charterhouse model, a kind of Earthly Jerusalem like an imitation of the Celestial Jerusalem, can be well included in the universe of utopian architecture, but of the possible ones, where spirituality became tangible reality and where the sacredness of space conceived and built by the monks puts us in touch today the man with sensitive and perceptible experience, the so-called hierophany.

APA, Harvard, Vancouver, ISO, and other styles

26

Young, Robin Darling. "John Chryssavgis, . In the Heart of the Desert: The Spirituality of the Desert Fathers and Mothers; with a translation of Abba Zosimas’ Reflections. Bloomington, IN: World Wisdom, 2003. xvii+163 pp. $17.95 (paper)." Journal of Religion 87, no. 1 (January 2007): 98–99. http://dx.doi.org/10.1086/511344.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Nelson, James M., and Jonah Koetke. "Why We Need the Demonic: A Phenomenological Analysis of Negative Religious Experience." Open Theology 4, no. 1 (November 1, 2018): 520–40. http://dx.doi.org/10.1515/opth-2018-0041.

Full text

Abstract:

Abstract An enduring feature of Christian religious life has been the experience of the demonic. This experience can be found in the New Testament, most obviously in reported encounters with demons, but more centrally in the language of spiritual warfare that pervades much of the Pauline literature. In the Patristic period, these ideas were cemented in the Christian tradition in the writings of the Desert Fathers. A phenomenological understanding of experience holds that percepts have qualities that are inherently given as part of the experience, and that these qualities can be observed through the use of phenomenological concepts. An examination of the writings of the Desert Fathers suggests that one inherent quality of some religious experiences is their externality. Thoughts or feelings within the person are perceived as having an external source, and external threats can take on an embodied quality in perception, as in visions of demonic beings. These experiences have their initial constitution in an Otherness centered in the body. On reflection, it is not surprising that we would find a quality of externality in religious experience. Religion and spirituality deal with our relationship to the broader world around us. Recent phenomenological writings by Levinas and Marion have begun to recover the importance of externality, however, they neglect aspects of demonic experiences such as their negative valence. Critics of the demonic have tried hard to expel the idea from Western consciousness, pointing to tragic experiences in early modern history and the apparent need to posit the existence of immaterial entities. However, a careful phenomenological and historical analysis casts serious doubt on this modernist picture. The abandonment of the demonic in much of Christian religious thought and practice carries negative consequences, as it invalidates the external quality of many difficult religious experiences. A recovery of the concept of the demonic would help us better understand the phenomenology of religious life.

APA, Harvard, Vancouver, ISO, and other styles

28

Frances, Ann. "William John Butler and the revival of the Ascetic Tradition." Studies in Church History 22 (1985): 365–76. http://dx.doi.org/10.1017/s042420840000807x.

Full text

Abstract:

William John Butler, sometime vicar of Wantage in Berkshire and founder of the Community of St Mary the Virgin, gave a concrete and contemporary expression to an aspect of the ascetic idea current among followers of the Oxford Movement, which was revealed in their desire to restore monastic life in the Church in England. The Community founded by Butler was one of the earliest of the indigenous Anglican communities for women. In no way could the desert ideal or the later pre-Reformation models of religious life be reconstructed, nor would they have been appropriate in the climate of the time. However Butler believed, as had Newman, Pusey and others, that the basic principles of monastic life remained valid and they could and should find their place in the contemporary Church of England. It was believed that the Church had the grace and the resources of devotion within itself to give birth to the religious life anew, to continue its nurture and promote its development. Certainly the enhanced spirituality resulting from the example of deep devotion of the Tractarians themselves and that of their followers engendered a religious atmosphere in which new spiritual adventures were made possible.

APA, Harvard, Vancouver, ISO, and other styles

29

Wilson, Lois Shelton. "The Solace of Fierce Landscapes: Exploring Desert and Mountain Spirituality. By Belden C. Lane. New York: Oxford University Press, 1998. xii + 282 pages. $25.00." Horizons 27, no. 1 (2000): 206–9. http://dx.doi.org/10.1017/s0360966900021083.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Valah, S. "Dualistic Qumran concept in the context of the Christian worldview." Ukrainian Religious Studies, no. 5 (May 6, 1997): 36–39. http://dx.doi.org/10.32420/1997.5.96.

Full text

Abstract:

The Qumran community of Essenes belongs to the religious sects of Palestine II. BC - 1st century BC not. It arose in the line of Judaism and was closely connected with the Jewish religion. This is evidenced by the spiritual library of the community and the strict observance of the law of Moses by its members. In order to get closer to the understanding of nature and the essence of spirituality, one should not only take into account the complete legal features of its similarity to official or normative Judaism, but to note the differences that existed between them. These differences were determined in the social and religious isolation of the Qumran community from the Jewish community and were reflected in a desert, similar to the monastic way of life, in rejection of participation in the temple cult, a specific ritual of washing, different from the established burial ceremony, in the use of a special solar calendar. All this testifies at the same time to the specificity of the ideological views of the members of the Qumran Brotherhood. It is difficult to say whether the theological system of the Qur'an outlook has survived to date, since its essential elements were transmitted orally and not recorded (in records, such records do not occur).

APA, Harvard, Vancouver, ISO, and other styles

31

Connell-Szasz, Margaret. "Whose North America is it? “Nobody owns it. It owns itself.”." American Studies in Scandinavia 50, no. 1 (January 30, 2018): 151–64. http://dx.doi.org/10.22439/asca.v50i1.5698.

Full text

Abstract:

Responding to the question, “Whose North America is it?,” this essay argues North America does not belong to anyone. As a Sonoran Desert Tohono O’odham said of the mountain: “Nobody owns it. It owns itself.” Contrasting Native American and Euro-American views of the natural world, the essay maintains that European immigrants introduced the startling concept of Cartesian duality. Accepting a division between spiritual and material, they viewed the natural world as physical matter, devoid of spirituality. North America’s First People saw it differently: they perceived the Earth/Universe as a spiritual community of reciprocal relationships bound by intricate ties of kinship and respect. This clash has shaped American history. From the sixteenth century forward, many European immigrants envisioned land ownership as a dream. Creators of the Declaration of Independence and US Constitution thrust “happiness”/“property” into the nation’s mythology. Southern Euro-Americans claimed “ownership” of African Americans, defining them as “property”; Native Americans resisted Euro-Americans’ enforcement of land ownership ideology; by the late 1800s, Euro-Americans’ view of the natural world as physical matter spurred massive extraction of natural resources. The Cartesian duality persisted, but, given its dubious legacy, Native Americans question the wisdom of this interpretation of the natural world.

APA, Harvard, Vancouver, ISO, and other styles

32

Mudge, Peter. "‘Tell Me the Landscapes in Which You Live and I Will Tell You Who You Are’ – Online Theology Students Crossing Thresholds in Religious Education and Spirituality Against an Australian Desert Context." Journal of Adult Theological Education 13, no. 2 (July 2, 2016): 128–46. http://dx.doi.org/10.1080/17407141.2016.1211329.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Brumwell, BR Anselm. "Review of Book: Prayer and Community: The Benedictine Tradition, the Way of Simplicity: The Cistercian Tradition, Mysticism and Prophecy: The Dominican Tradition, Brides in the Desert: The Spirituality of the Beguines." Downside Review 116, no. 404 (July 1998): 227–28. http://dx.doi.org/10.1177/001258069811640405.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Kwaśniak, Bernadetta. "Meaning of the Desert in Spiritual Thought of St. Peter Damian." Roczniki Filozoficzne 63, no. 2 (2015): 27–36. http://dx.doi.org/10.18290/rf.2015.63.2-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Conn, Joann Wolski. "Praying With the Desert Mothers. By Mary Forman O.S.B. Collegeville, MN: Liturgical Press, 2006. 107 pages. $9.95 (paper). - Christian Spirituality: God's Presence through the Ages. By Richard J. Woods O.P. Maryknoll, NY: Orbis, new expanded edition, 2006. 313 pages. $25.00 (paper)." Horizons 34, no. 1 (2007): 145–46. http://dx.doi.org/10.1017/s0360966900004229.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Hall, Pamela, Linda L. Bacheller, and Charlene Desir. "Spirituality and psychological well-being in adults of Haitian descent." Mental Health, Religion & Culture 22, no. 5 (May 28, 2019): 453–66. http://dx.doi.org/10.1080/13674676.2019.1581151.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Harris, Trudier. "Christianity’s Last Stand: Visions of Spirituality in Post-1970 African American Women’s Literature." Religions 11, no. 7 (July 18, 2020): 369. http://dx.doi.org/10.3390/rel11070369.

Full text

Abstract:

Christianity appealed to writers of African descent from the moment they set foot on New World soil. That attraction, perhaps as a result of the professed mission of slaveholders to “Christianize the heathen African,” held sway in African American letters well into the twentieth century. While African American male writers joined their female counterparts in expressing an attraction to Christianity, black women writers, beginning in the mid-twentieth century, consistently began to express doubts about the assumed altruistic nature of a religion that had been used as justification for enslaving their ancestors. Lorraine Hansberry’s Beneatha Younger in A Raisin in the Sun (1959) initiated a questioning mode in relation to Christianity that continues into the present day. It was especially after 1970 that black women writers turned their attention to other ways of knowing, other kinds of spirituality, other ways of being in the world. Consequently, they enable their characters to find divinity within themselves or within communities of extra-natural individuals of which they are a part, such as vampires. As this questioning and re-conceptualization of spirituality and divinity continue into the twenty-first century, African American women writers make it clear that their characters, in pushing against traditional renderings of religion and spirituality, envision worlds that their contemporary historical counterparts cannot begin to imagine.

APA, Harvard, Vancouver, ISO, and other styles

38

Drange, Live Danbolt. "What Does Decolonisation Mean in Bolivia in Relation to the Position of Religion in the Country’s New Legislation and the New Curriculum?" Mission Studies 32, no. 1 (April 10, 2015): 115–43. http://dx.doi.org/10.1163/15733831-12341382.

Full text

Abstract:

The article discusses challenges and obstacles in creating intercultural dialogue and coexistence across religious and cultural boundaries in a society that is ethnically and culturally multi-dimensional. Bolivian society has always been multicultural and multi-ethnic with a majority of indigenous peoples. The Roman Catholic Church has since colonization officially been dominating religious life and political power while evangelical churches have been growing considerably during the last decades. The majority of indigenous peoples have historically been oppressed by an elite of Spanish descent. In the last few decades there has been an ethnic revitalizing and indigenous representatives have for the first time in history gained positions in the government. They have taken an active part in the rewriting of the Constitution and an education act intending to create a more just and equal society under the slogan “decolonize the state”. A new Constitution and Education Act are establishing that the state is secular and that it guarantees freedom of religion and belief at the same time as it is marked by Andean spirituality. This spirituality and the position of religion in society and in education have been topics of controversy in the process of constructing new legislation. In the discussion the Catholic Church, evangelical Christians and indigenous participants advocating traditional Andean spirituality have been participating. I will look in to possible consequences of this Andeanization especially concerning the children’s religious upbringing.

APA, Harvard, Vancouver, ISO, and other styles

39

Spiegel, James S. "Cultivating Self-Control: Foundations and Methods in the Christian Theological Tradition." Journal of Spiritual Formation and Soul Care 13, no. 2 (April 21, 2020): 193–210. http://dx.doi.org/10.1177/1939790920918881.

Full text

Abstract:

In the New Testament the concept of self-control or voluntary restraint of one’s desires is highlighted as a “fruit of the Spirit,” a trait of the spiritually mature, and a hallmark of Christian leadership. But as a Christian virtue, self-control is a product of spiritual discipline, a trait for which the Christian must engage in “strict training.” This biblical theme has inspired a long history of Christian moral-spiritual practices aimed at cultivating self-mastery or strength of will. Here I discuss several of these as found in the writings of the Desert Fathers, Augustine of Hippo, Julian of Norwich, Thomas Aquinas, John Calvin, Thomas à Kempis, and John Wesley. Despite their theological diversity, these Christian thinkers are united in the belief that self-control can and ought to be intentionally nurtured via the systematic practice of self-denial.

APA, Harvard, Vancouver, ISO, and other styles

40

Steele, Richard B. "“Sufficiently Edified”—The Use of Stories in the Spiritual Formation of College Students." Horizons 31, no. 2 (2004): 343–54. http://dx.doi.org/10.1017/s0360966900001584.

Full text

Abstract:

ABSTRACTThis essay argues that undergraduate theological education at Christian colleges and universities ought to concern itself with the spiritual and moral formation of undergraduate students, and suggests ways that the use of edifying stories can be especially conducive to that end. The meaning of the term “edification” is unpacked by reference to its use in Christian scripture, and especially by reference to a delightful story told by Palladius about two Desert Fathers, Pachomius of Tabennisi and Macarius the Alexandrian. Then two crucial qualities of spiritually edifying story-telling are delineated: (1) the story chosen must invite students to engage in candid self-examination. (2) the teacher must embody the virtues that her story illustrates, but at the same time tell the story in a way that does not draw attention to herself. One who seeks to edify others must avoid all self-promotion, even while exemplifying one's lessons in one's conduct.

APA, Harvard, Vancouver, ISO, and other styles

41

Martín Marco, Jorge. "Arquitectura para dos carismas distintos en el Bajo Aragón turolense en el Seiscientos: el convento carmelita de Alcañiz y el descalzo del Desierto de Calanda." Ars Longa. Cuadernos de arte, no. 28 (April 5, 2020): 91. http://dx.doi.org/10.7203/arslonga.28.14654.

Full text

Abstract:

En el Bajo Aragón turolense se asentaron un gran número de órdenes religiosas en las primeras décadas del Seiscientos, y entre ellas, los carmelitas, que llegaron a Alcañiz en 1602; o los descalzos, que se establecieron en el convento del desierto de Calanda en la década de los ochenta de ese siglo. Sin embargo, las diferencias entre ambos establecimientos son evidentes, ya que fueron concebidos tanto espiritual como arquitectónicamente diferentes uno de otro debido a las funciones que debían cumplir. El caso alcañizano es una de las muestras más destacadas de la arquitectura bajoaragonesa del barroco, mientras que el calandino es un buen ejemplo de desierto carmelita, cuyas trazas probablemente fueron realizadas por artífices de la orden. Abstract A great number of religious orders settled in the Bajo Aragón in Teruel in the first decades of the 17th century, among them the Carmelites that arrived in Alcañiz in 1602; or the Discalced, that settled in the convent of the desert of Calanda in the decade of the 80s of that century. However, the differences between both establishments are evident, since they were conceived differently both spiritually and architecturally due to the different function that they had to fulfil. In the case of Alcañiz, it is one of the most prominent samples of the architecture of the Bajo Aragón in the Baroque period, while in Calanda's case, it is a good example of Carmelite desert, the design of which were probably made by authors of the order. Key words Baroque architecture, Carmelitas, traces, Bajo Aragón, Alcañiz, Calanda.

APA, Harvard, Vancouver, ISO, and other styles

42

López-Baralt, Luce. "St. John's Nocturnal Beloved Could Have Been Named “Layla”." Medieval Encounters 12, no. 3 (2006): 436–61. http://dx.doi.org/10.1163/157006706779166093.

Full text

Abstract:

AbstractSt. John of the Cross silences the names of his feminine poetic alter egos. In this essay, I propose a symbolic name for the nocturnal lover of Noche oscura del alma: Layla. In Arabic layl means “night,” and this is the name of the woman Qays loved to the point of madness, according to the famous pre-Islamic legend. Forced to part from his beloved, Qays goes to the desert and writes desperate love verses to her until he feels so spiritually transformed in Layla that he is Layla herself. As “Majnūn Layla,” or “Layla's fool,” the Lover no longer needs the Beloved's physical presence. Sufi mystics like Rūmī read this legend in terms of the mystical union, transforming Layla into the symbol of the dark night of the soul. St. John of the Cross is much indebted to Islamic mystical symbolism, and he closely follows the Islamic symbolism of the dark night in his poem.

APA, Harvard, Vancouver, ISO, and other styles

43

Vorner, Ingrid. "Book Review: The Depth of God’s Reach: A Spirituality of Christ’s Descent By Michael Downey." Theological Studies 79, no. 4 (November 30, 2018): 917–18. http://dx.doi.org/10.1177/0040563918801231k.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Asgariyazdi, A. "THE DIVINE REVELATION ACCORDING TO IBN ‘ARABI AND IMAM KHOMEINI." Islam in the modern world 15, no. 1 (April 6, 2019): 99–118. http://dx.doi.org/10.22311/2074-1529-2019-15-1-99-118.

Full text

Abstract:

Revelation is a concept that has historically sparked many discussions due to its relationship with the metaphysic, its perception of its meaning and its truth. So, throughout the history, subject of metaphysics has faced many challenges. There are different views about the truth and the way of revelation. Ibn Arabi believes that revelation is the descent of the immaterial and rational meanings in the sensual forms on the level of the power of imagination. And he also believes that if man is elevated from the level of humanity to the level of spirituality, God himself speaks to him without intermediary. Imam Khomeini (peace be upon him) believes that understanding the essence of revelation is specific to divine special servants; having self-purity, it is necessary to receive the revelation truths.

APA, Harvard, Vancouver, ISO, and other styles

45

Crawford, Katheryn, Esperanza Martell, Mustafa Sullivan, and Jessie Ngok. "Generational and Ancestral Healing in Community: Urban Atabex Herstory." Genealogy 5, no. 2 (May 8, 2021): 47. http://dx.doi.org/10.3390/genealogy5020047.

Full text

Abstract:

When we take the time to face internalized oppression, anything we want becomes possible. Urban Atabex Organizing and Healing in Community Network invites organizers and agents of change to be in community, to heal from internalized oppression, and to create another world that we know is possible, for ourselves, family, community, and the world. Through community healing circles and liberation workshops, this work is dedicated to ending violence against women of color and fighting to end the triple threat of patriarchy, white supremacy, and capitalism. The emotional release model is a framework and set of practices for self-healing from internalized oppression and liberation, by centering indigenous earth-based spirituality, Paulo Freire’s methodology, and spirit guided energy work. This orientation to healing creates transformative possibilities and opportunities for intentional community care. Over the past ten years, the workshops and trainings have expanded the collective to include men of color, queer and trans people, and people of European descent in the fight for our liberation. This work has created the possibility of peace and justice in our lifetime.

APA, Harvard, Vancouver, ISO, and other styles

46

McPherson, Robert. "Circles, Trees, and Bears: Symbols of Power of the Weenuche Ute." American Indian Culture and Research Journal 36, no. 2 (January 1, 2012): 103–30. http://dx.doi.org/10.17953/aicr.36.2.w280374p4142140q.

Full text

Abstract:

The Ute community of White Mesa, comprised of approximately 315 people, sits in the corner of southeastern Utah, eleven miles outside of Blanding. The residents, primarily of Weenuche Ute and Paiute ancestry, enjoy a cultural heritage that embraces elements from plains, mountain, and desert/Great Basin Indian culture. Among their religious practices are the Worship Dance, Ghost Dance, Sun Dance, and Bear Dance. Although each ceremony is unique, and performed for a variety of reasons, the common ground among them cannot be missed. Healing the sick, renewing necessities for survival, connecting spiritually with ancestors, communicating with the Land Beyond, establishing patterns for life, and sharing symbols that unify religious expression—such as the circle, tree, and bear—are elements that characterize the faith of these people as expressed in these ceremonies. Their origin sheds light on the relevance of these practices as they blend traditions from the past with contemporary usage. As symbols imbued with religious relevance, they make the intangible visible while continuing to teach and protect that which is important in Ute cultural survival. This article looks at these shared elements while offering new information about the origin and symbolism of the Ghost Dance as practiced in the Worship Dance. Circles, trees, bears, and other emblems provide not only themes from past teaching but empower the Ute universe today.

APA, Harvard, Vancouver, ISO, and other styles

47

Pierre, Beaudelaine. "Thinking De<=>coloniality through Haitian Indigenous Ecologies." Hypatia 35, no. 3 (2020): 393–409. http://dx.doi.org/10.1017/hyp.2020.24.

Full text

Abstract:

AbstractI write this essay from a place of thirst, discontent, dream; from being housed in the United States but not at home there; from thinking through this writing in English, a language that is not home; and from wanting to continue making a place that is not home. I think through this inquiry from a place of cohabitation with Western ways of knowing that have purposefully demonized peoples of African descent as less than human; from the tradition of Haitian thinkers and resurgents who emphasize spirituality as crucial to recreating themselves endlessly; and from imagining the unseen, unfelt, and invisible powers that illuminate the process. In this place of feverishness, I sit with Haitian writer and singer Mimerose Beaubrun's monograph Nan Dòmi in order to consider the possibilities and impossibilities that might be realized through a practice of decolonial labor that bridges the known and the unknown, the seen and the unseen, the metaphysical and the material. Taking inspiration from María Lugones's phenomenological approach of decoloniality and Beaubrun's theory of nan dòmi (dream/ing), this essay asks: what in Beaubrun's Nan Dòmi opens decoloniality as a radical onto-epistemological terrain from which to rethink subjectivities, politics, and worlds in uneven and unjust geographies?

APA, Harvard, Vancouver, ISO, and other styles

48

Jamil, M. Mukhsin. "From Hard Rock to Hadrah: Music and Youth Sufism in Contemporary Indonesia." Teosofia 9, no. 2 (November 5, 2020): 275–86. http://dx.doi.org/10.21580/tos.v9i2.7959.

Full text

Abstract:

Many studies on Islam in Indonesia usually focus on Islamic movements from social, economic, or political perspective. One missing viewpoint that does not get much attention or even completely ignored is the spiritual life of the Muslim youths. This study would examine and analyze the growth of the Syeikhermania and their attachment to Hadrah music of Majelis Shalawat Ahbab al-Musthofa led by Habib Syeikh Abdul Qadir Assegaf, an Arabic-descent Muslim preacher. Unlike Muslim youth organizations that are enthusiastically active in political movements that tend to be radical, Syeikhermania plays a role in creating harmony and tolerance. They transform spiritually from Hard Rock to Hadrah music. Therefore, this study disclosed the participation of the Muslim youths in the Majelis Shalawat Ahbab al-Musthofa which is motivated by the need for spiritual protection and expressing their identity as Muslim youths in contrast to the liberal and secular cultures on the one hand and fundamentalist and radicalist groups on the other hand.

APA, Harvard, Vancouver, ISO, and other styles

49

Lancaster, Judith. "Prayer and Community: The Benedictine Tradition, Columba Stewart osb (Darton, Longman & Todd 1998), 136 pp, £7.95 pbk; The Way of Simplicity: The Cistercian Tradition, Esther de Waal (Darton, Longman & Todd 1998), 173 pp, £8.95 pbk; Mysticism and Prophecy: The Dominican Tradition, Richard Woods op (Darton, Longman & Todd 1998), 168 pp, £8.95 pbk; Brides in the Desert: The Spirituality of the Beguines, Saskia Murk-Jansen (Darton, Longman & Todd 1998), 134 pp, £7.95 pbk." Theology 102, no. 806 (March 1999): 148–49. http://dx.doi.org/10.1177/0040571x9910200235.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Benders, Alison M. "The Depth of God's Reach: A Spirituality of Christ's Descent. By Michael Downey. Maryknoll, NY: Orbis Books, 2019. xii + 131 pages. $22.00 (paper)." Horizons 47, no. 1 (May 18, 2020): 155–56. http://dx.doi.org/10.1017/hor.2020.4.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!