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Journal articles on the topic 'Discernment of spirits'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 June 2025

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1

Kim, Young Hoon, and Paul Rolphy Pinto. "Pope Francis: Master of Imaginative Discernment through Storytelling, Metaphors, and Symbols." Religions 14, no. 9 (2023): 1160. http://dx.doi.org/10.3390/rel14091160.

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This paper attempts to deal with an essential dimension of the process of discernment as Francis develops it, namely, the narrative. The paper treats the imaginative discernment exemplified in his use of storytelling, metaphors, and symbols to open a creative forum for discerning sacred truths in our personal lives. To justify the appropriateness of Francis’s use of imagination in discernment, the first part of the paper analyzes Ignatius’s use of the imagination, especially in the Rules for Discernment of Spirits. The second and lengthier part of the paper turns to Pope Francis’s skilled narrative use of metaphors and symbols. He adopts the Ignatian imaginative style with metaphors that appeal to contemporary seekers. The various metaphorical twists that he incorporates into this experience have a privileged place in his spiritual pedagogy of accompanying, discerning, and walking together with people during difficult times. The metaphorical style of Ignatius and Francis allows for a comprehensive understanding of the role that imagination can play in the discernment of spirits. Besides enriching our understanding of discernment, this style can facilitate a Christian spirituality that enhances the search for and discovery of meaning within our contemporary lives.

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2

Kelner, Anna. "Trusting Women's Visions: The Discernment of Spirits in Julian of Norwich's Revelation of Love." Journal of Medieval and Early Modern Studies 51, no. 2 (2021): 193–214. http://dx.doi.org/10.1215/10829636-8929045.

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Julian of Norwich intervened in the clerical discourses surrounding the discernment of spirits (Latin discretio spirituum), a method for observing differences between divine and diabolical causes of visionary experience. During the late Middle Ages in Europe, churchmen used methods of discernment in some prominent trials to examine female visionaries for sanctity or heresy. In these instances, discernment offers a medieval analogue to what critics such as Rita Felski, following Paul Ricoeur, have termed paranoid reading practices or the “hermeneutics of suspicion,” premised on demystifying the illusory nature of signs, as opposed to reparative reading practices or the “hermeneutics of trust,” which calls for restoring their meaning. In a climate when discretio spirituum came to prominence, Julian responded to the suspicious techniques developed to interpret women's visions and bodies by incorporating an innovative guide for discernment in A Revelation of Love that prioritizes trust over suspicion. Julian's trusting form of discernment offers a way to recuperate one of the most stigmatized aspects of femininity: woman's perceived susceptibility to diabolical influence. A Revelation of Love shows how apparently diabolical signs can indicate God's divine presence.

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3

Ukpong, Justin S. "Pluralism and the Problem of the Discernment of Spirits." Ecumenical Review 41, no. 3 (1989): 416–25. http://dx.doi.org/10.1111/j.1758-6623.1989.tb02594.x.

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4

Królikowski, Wacław. "The Ignatian Way of Discerning God’s Will. The Second Time for Making Election According to St. Ignatius of Loyola." Verbum Vitae 41, no. 2 (2023): 395–410. http://dx.doi.org/10.31743/vv.15783.

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Man was created to fulfill God’s will by following Jesus Christ. St. Ignatius of Loyola (1591–1556), through his famous Spiritual Exercises, proposes a path of spiritual development in which the retreatant comes to know oneself, comes to deeply know Jesus Christ and desires to love and follow Him more in the given state of one’s life. The Spiritual Exercises contain profoundly deep and effective Rules of Discernment of Spirits and Rules for Making a Good and Reasonable Election, aiding in the discernment of God’s specific will. In the latter, St. Ignatius identifies three times, as if periods, in which a reasonable and good election can be made. The purpose of the article is to scientifically analyze the second time for election. As St. Ignatius states, this occurs “when much light and understanding from the experience of consolations and desolations and from experience in the discernment of different spirits.” In the text, I use an analytical method and demonstrate that receiving much light and understanding from God regarding His will is accomplished by properly discerning spiritual consolations and desolations and by skillfully discerning the actions of different spirits, which is to be helped by an experienced spiritual director. In conclusion, I show that the Ignatian second time of election is immensely practical and helpful for anyone desiring to discern the specific will of God in order to follow Jesus Christ in the best way possible.

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Coleman, Creighton D. "What Hath Loyola to do with Azusa Street?" Journal of Pentecostal Theology 27, no. 1 (2018): 91–114. http://dx.doi.org/10.1163/17455251-02701006.

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This paper argues that Ignatian principles for the discernment of spirits appear throughout Amos Yong’s theology of world religions. In an effort to locate a greater Pentecostal relationship to tradition and contribute to ecumenical dialogue, the author points to three examples. First, for both Ignatius and Yong, good and evil spirits exist and interact with human persons. Second, both see divine activity in all people. This argument stems from theological considerations and stands distinct from the metaphysical considerations made in the first point. Finally, both rely on the affective as a genuine source of knowledge in discerning spirits. The argument regarding this latter point will center on a methodological consideration.

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6

Grygiel, Stanislaw. "Spiritual Discernment in a Secular Age." Journal of Interdisciplinary Studies 29, no. 1 (2017): 149–58. http://dx.doi.org/10.5840/jis2017291/29.

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This essay explores the predicament of a secular age marked by atheism and calculative reason. In a time that has been cut loose from eternity, the politics of calculation and of force separate words from the events and things to which they belong. The confusion that arises permits the masters of empty words to rule everything with impunity. Through the recollection of truth, which reveals itself in a moment that cannot be grasped, Beauty continually invites man to change his life. The false prophets, negating this recollection of truth, create a new world that rejects God and is, thus, confined to its own immanence. Symbolic thought and, therefore, poetic thought, is prohibited in this world and, because of this, one cannot pose the question about the meaning of human life. Entrusting ourselves to the Beauty of the living God and the discernment of spirits are indispensable for bringing justice to ourselves and to the world.

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7

Gardocki, Dariusz. "Misja Kościoła — niezwykła zwykłość nauczania papieża Franciszka." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 107–29. http://dx.doi.org/10.14746/pst.2019.34.07.

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   With Pope Francis a new chapter has begun in the history of the Church. This newness refers to the new internal situation of the Church, new “signs of time”, and new challenges which the Church has to face. Through the symbolic gestures of his pastoral practice and the directions indicated in his homilies and encyclical letters Francis responds to these challenges in the spirit of the Gospel. His whole pontificate is characterized by the profound desire to impart the newness and fresh- ness of the Gospel as well as what constitutes the core of its teaching. In this endeavor of returning to the sources, he sees the possibility of renewal of the Church. This entails a discernment of what constitutes the center and core of the Christian proclamation versus what is secondary, as well as how Jesus’ teaching has been distorted and deformed over the centuries. Francis speaks about the necessity of the apostolic and pastoral conversion of the Church. The Church has to undertake the “option for mission” and “apostolic dynamism”. She must go to the peripheries. In his teaching Pope Francis imparts the traditional doctrine of the Church. But he does it in a new way, using new language, new gestures and a new way of life. Like his predecessors, he wants to serve the faith. He does not wish to change what constitutes the core of the Christian faith. But he wants the Church to grow in the understanding of the Gospel as well as in the discernment of the ways of the Spirit. Therefore, he emphasizes the constant need for the attitude of discernment. This is what he has learned above all from Ignatian spirituality and his pastoral experience: “the discernment of the spirits”.  

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Schutte, Anne Jacobson, and Moshe Sluhovsky. "Believe Not Every Spirit: Diabolic Possession, Mysticism, and the Discernment of Spirits in Early Modern Catholicism." Sixteenth Century Journal 39, no. 2 (2008): 604. http://dx.doi.org/10.2307/20478987.

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9

Fogleman, Andrew. "Holy Instruction, Demonic Deceit, and the Body: A Translation of Jean Gerson’s Sermon on Angels (Collatio de Angelis)." Journal of Medieval Religious Cultures 48, no. 2 (2022): 147–77. http://dx.doi.org/10.5325/jmedirelicult.48.2.0147.

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ABSTRACT Jean Gerson (1363–1429), theologian and chancellor of the University of Paris, is well known for his writings on the “discernment of spirits.” Gerson’s Sermon on Angels (1392), translated here, provides his earliest thoughts on judging the supernatural. In it, Gerson explains how angels instruct and demons seduce the cognitive faculties of men and women. The related challenges of authenticating true religious visions and exposing demonic or naturalistic fakes led Gerson to doubt some would-be visionaries and even question the role of visionary evidence in canonization trials. While these doubts are also articulated in his later, better-known treatises on discernment, he describes how he came to those conclusions here, in an exploration of the physiology of visions and demonic deception. Gerson’s sermon highlights the delicate role that cognition plays in assessing supernatural experiences and helps to explain the criticisms of ascetic practices included in his later treatises on spiritual discernment.

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Elliott, Dyan. "Seeing Double: John Gerson, the Discernment of Spirits, and Joan of Arc." American Historical Review 107, no. 1 (2002): 26–54. http://dx.doi.org/10.1086/532095.

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11

Pandikattu, Kuruvilla. "Jesuits' Apostolic Preferences for Today." AUC: Asian Journal of Religious Studies July-August 2019, no. 64/4 (2019): 30–34. https://doi.org/10.5281/zenodo.4274803.

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On February 19, 2019, the General of the Society of Jesus has revealed their Universal Apostolic Preferences (UAP) for the next 10 years. Venezuelan-born Jesuit Superior General Father Arturo Sosa, popularly known as the Black Pope,  said the UAP would guide the Society of Jesus for- ward, inspired by the discernment of the spirits, concern for  the excluded, care for the environment, and journeying with young people. In his letter addressed to the 15,536 Jesuits worldwide, Sosa elaborated on the four guiding principles. These include the promotion of discernment and spiritual exercises, walking with the excluded, accompanying the young in their journey and caring for our common home. These are the universal apostolic preferences set by the Society of Jesus for the next decade, 2019-2029.

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12

Hettema, Theo L. "When the thin small voice whispers: Richard Kearney’sAnatheismand the postsecular discernment of spirits." International Journal of Philosophy and Theology 76, no. 2 (2015): 149–62. http://dx.doi.org/10.1080/21692327.2015.1046905.

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13

Stone, Thomas. "Making Law for the Spirits: Angakkuit, Revelation and Rulemaking in the Canadian Arctic." Numen 57, no. 2 (2010): 127–53. http://dx.doi.org/10.1163/156852710x487565.

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AbstractProcesses of revelation and rulemaking are examined in the context of the indigenous religion of the Inuit of arctic Canada. Instances of misfortune, conventionally understood to be the manner in which spirit intentions concerning human conduct are revealed, instigate social mechanisms through which normative rules are created and maintained. The performances of Inuit religious specialists, the Angakkuit, play a key role in this process. The Inuit case invites comparative assessments of means of rule construction and the discernment of intentions in the context of both other religious traditions and secular normative systems.

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Nocoń, Arkadiusz. "Władza złych duchów nad człowiekiem według Jana Kasjana." Vox Patrum 59 (January 25, 2013): 197–208. http://dx.doi.org/10.31743/vp.4023.

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Much of the literary activity of John Cassian, that supreme master of the spiritual life, concentrates on the struggle with the devil, the discernment of his strategies, and the search for effective defense mechanisms against his attacks. The question of the power of evil spirits over man also arises. Generally, Cassian’s teaching on this subject of the power of spirits over man strikes a positive note: when faced with diabolic attacks and temptations, man enjoys not only the possibility of success but even the possibility of advantage: God Himself, the merciful judge (Collationes Patrum VII 20) watches over man’s struggles to overcome diabolic attacks and in that struggle He favours man. Obviously, since we are talking of a continuous struggle, evil spirits can attempt to, and sometimes even do demonize man – but not because of their desire so to do but because of God will (evil spirits may not do with man as they please but only what God permits them to do). The power of evil spirits over man is therefore limited: a) by the concession of God; and b) by man’s will which possesses „both the freedom of acquiescing to temptation and of repulsing it” (Collationes Patrum VII 8). The general tenor of Cassian’s teaching, therefore, is permeated by a positivism and is free of any form of fatalism or obsession on matters of demonology, while at the same time conscious of the evil that demonic spirits can exert on man’s body and spirit (soul). He continues to hold that spiritual evil, or vice, is something much more dangerous and to be avoided at all costs. Quoting St. Paul, Cassian assures us that definitive victory belongs to Christ and to his followers: when Christ „hands over the kingdom to God the Father after he has destroyed all dominion, authority and power” (1Cor 15, 24), at that moment, all those who have been held captive by these „dominions”, „authorities” and „powers” will be freed from all subjugation (Collationes Patrum VIII 14).

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15

Makarova, Anna. "Victor Kudryavtsev-Platonov on Spiritual Gifts in the Apostolic Church." Philosophy of Religion: Analytic Researches 8, no. 1 (2024): 140–62. http://dx.doi.org/10.21146/2587-683x-2024-8-1-140-162.

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The archival text of the Russian religious philosopher, professor of the Moscow Theological Academy Viktor Dmitrievich Kudryavtsev-Platonov (1828–1891) “On extraordinary spiritual gifts in the Apostolic Church” is published; publication is based on a manuscript from the archival collection of Victor Kudryavtsev-Platonov (RSL, F. 823, cardboard 2, storage unit 2). In this early work, Kudryavtsev-Platonov examines and characterizes the “extraordinary gifts of the Holy Spirit” described by the Apostle Paul in 1 Corinthians, notes their differences from the “ordinary gifts of the Holy Spirit”, arranging this consideration according to their significance: the gift of the word of wisdom and the word of knowledge, the gifts of prophecy, discernment of spirits (the first row of spiritual gifts), the gifts of faith, healing, miracles, tongues, interpreting tongues (the second row of spiritual gifts). Among the essential signs of the true gifts of the Holy Spirit, Kudryavtsev-Platonov considers the preservation of the clarity of human consciousness and freedom (during the action of such gifts). The archival publication is preceded by a brief introduction describing the difference between continuationism and cessationism, referring the position of Kudryavtsev-Platonov to the latter.

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Astuti, Luh Suti, and Marlinda Fitriani Bara. "Fungsi Karunia Roh Kudus dalam Pelayanan Gereja Digital Berdasarkan 1 Korintus 12:1-11." Jurnal Kala Nea 3, no. 1 (2022): 16–28. http://dx.doi.org/10.61295/kalanea.v3i1.98.

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This paper reviews the gift of the Holy Spirit in 1 Corinthians 12:1-11. The method used in writing this topic is a qualitative method with a descriptive approach. The role and function of the Holy Spirit based on 1 Corinthians 12: 1-11 is to enlighten believers in preaching the gospel. The purpose of the gift of the Holy Spirit is to help in the ministry of the Digital Church and to show that the power of God is more dominant than the powers of the universe. In preaching the gospel, the function of the gifts of the Holy Spirit has a very important role. Preaching the Gospel is the Great Commission of Jesus Christ, and the responsibility of believers. The purpose of this paper is to explain how the gifts of the spirit function in the ministry of the church in digital. In 1 Corinthians 12: 1-11 the Apostle Paul further explains how about healing in the church? In 1 Corinthians 12 there is an answer from Paul to the Corinthians' question about the gifts of the Spirit. There are various kinds of gifts: the gift of healing, the gift of prophecy, the gift of discernment of spirits, and the gift of tongues. These gifts are given for the purpose of assisting, helping and facilitating the ministry of preaching the gospel of the Kingdom of God.

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17

Volek, Peter. "Ontologische Voraussetzungen der geistlichen Begleitung in gemeinschaftlicher Spiritualität." AUC THEOLOGICA 11, no. 2 (2022): 165–79. http://dx.doi.org/10.14712/23363398.2022.10.

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In the history of spirituality, a way to search for the wisdom facilitating the imitation of wise people’s lives has been developed. This sort of spiritual guidance had been developed by the desert fathers and mothers, in the cloisters, and through the spiritual exercises of St. Ignatius of Loyola. An important step in the achievement of spiritual guidance is a search for a guide to help the guided person learn to discern the spirits. The discernment of spirits is to help one in selecting the goals and means of one’s activities of self-improvement. Spiritual guidance can be provided by individual men and women, but also by communities. A specific type of communitarian spiritual guidance was developed within the Focolare Movement, founded by Chiara Lubich, who understood God as love. Forsaken Jesus and Jesus who dwells in unity can be considered a foundation of this communitarian spirituality. The mystical experiences of Chiara Lubich in Paradise ‘49 point to the fact that this spirituality is premised upon an ontology, which has been developed into a Trinitarian ontology by Klaus Hemmerle.

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McDermott, Brian O. "Book Review: Gallagher, OMV. M. Timothy: Setting Captives Free: Personal Reflections on Ignatian Discernment of Spirits." Theological Studies 81, no. 3 (2020): 765–66. http://dx.doi.org/10.1177/0040563920963329o.

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Pattinson, Lesley. ":Angels of Light? Sanctity and the Discernment of Spirits in the Early Modern Period." Sixteenth Century Journal 44, no. 4 (2013): 1086–87. http://dx.doi.org/10.1086/scj24246314.

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20

Lallinger, Franziska. "Die ›Imitatio Christi-Kompilation von Natur und Gnade‹." Beiträge zur Geschichte der deutschen Sprache und Literatur 145, no. 2 (2023): 251–307. http://dx.doi.org/10.1515/bgsl-2023-0014.

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Abstract This article analyzes and edits a vernacular compilation on the ›discernment of spirits‹, which was written in the second half of the 15th century by an anonymous writer from Tegernsee for lay brothers and sisters in the context of the Melk reform. The text deals with the inner influence of grace and nature on man and compiles the chapter ›De diversis motibus naturae et gratiae‹ from Thomas à Kempis’ ›De imitatione Christi‹, as well as excerpts from Henry of Friemar’s treatise ›De quattuor instinctibus‹. The author aims to maintain proximity to the Latin texts and theological terminology, and achieves a hybridization of the compiled hypotexts in terms of style and content.

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21

Choi, Seung-Gi. "The Discernment of Spirits of Antony in the Vita Antonii : Along the Journey of His Spiritual Maturity." Theology and Praxis 71 (September 30, 2020): 253–79. http://dx.doi.org/10.14387/jkspth.2020.71.253.

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22

Frohlich, Mary. "God's Word, Women's Voices: The Discernment of Spirits in the Writing of Late-Medievel Women Visionaries (review)." Spiritus: A Journal of Christian Spirituality 1, no. 2 (2001): 257–60. http://dx.doi.org/10.1353/scs.2001.0030.

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23

Menke, Karl-Heinz. "The Homooúsios tô Patrí and the Discernment of Spirits: On the Criteriological Role of the Nicene Creed." Communio: International Catholic Review 51, no. 4 (2024): 652–71. https://doi.org/10.1353/cmm.2024.a956828.

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E. Edward Kinerk SJ. "The Discernment of Spirits: An Ignatian Guide for Everyday Living, and: The Examen Prayer: Ignatian Wisdom for Our Lives Today, and: Spiritual Consolation: An Ignatian Guide for the Discernment of Spirits (review)." Spiritus: A Journal of Christian Spirituality 8, no. 2 (2008): 256–58. http://dx.doi.org/10.1353/scs.0.0027.

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Raubo, Grzegorz. "Fortune-telling Predictions in the Light of Faith and Reason. Religious Aspects of „Informacya matematyczna” by Wojciech Bystrzonowski." Tematy i Konteksty specjalny 1(2020) (2020): 150–65. http://dx.doi.org/10.15584/tik.spec.eng.2020.8.

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This article is focused on the criticism of the prophecies presented by Wojciech Bystrzonowski, an encyclopaedist and populariser of science, in his work „Informacya matematyczna” [Mathematical Information] (1743, 1749). The author discusses prophecies of sorcerers, physiognomy, palmistry, prophetic dreams and astrological predictions. He examines the cases of magical practices combined with religious beliefs, which he regards as dangerous manifestations of superstition. He also demonstrates that fortune-telling cannot be compatible with faith or the fundamental principles of rational reasoning. Furthermore, he emphasizes that for a critical evaluation of such predictions, the Jesuit rules for the discernment of spirits can be applied. The issues addressed in Bystrzonowski’s work are characteristic of the atmosphere of the intellectual change that took place in late Baroque and early Enlightenment.

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Bhattacharji, Santha. "God's Words, Women's Voices: The Discernment of Spirits in the Writing of Late-Mediaeval Women Visionaries, Rosalynn Voaden." English Historical Review 116, no. 466 (2001): 466. http://dx.doi.org/10.1093/enghis/116.466.466.

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Bhattacharji, S. "God's Words, Women's Voices: The Discernment of Spirits in the Writing of Late-Mediaeval Women Visionaries, Rosalynn Voaden." English Historical Review 116, no. 466 (2001): 466. http://dx.doi.org/10.1093/ehr/116.466.466.

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Bartlett, Anne Clark. "God's Words, Women's Voices: The Discernment of Spirits in the Writing of Late-Medieval Women Visionaries. Rosalynn Voaden." Speculum 78, no. 1 (2003): 281–83. http://dx.doi.org/10.1017/s0038713400099942.

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Kocjan, Przemysław. ""Discernment of Spirits" in the theology of Hans Urs von Balthasar and the "The Synodal Way" project in Germany." Polonia Sacra 28, no. 3 (2024): 181–98. http://dx.doi.org/10.15633/ps.28309.

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„Die Unterscheidung der Geister“ klingt für zeitgenössische Ohren anachronistisch und wird mit Exorzismen, Okkultismus oder anderen unklaren Praktiken in Verbindung gebracht. Selten denkt jemand an die Gemeinschaft von Qumran, den heiligen Paulus, Origenes oder die Wüstenväter, obwohl man dort bereits eine gründliche Bearbeitung dieses Themas finden kann. Noch seltener kommt jemand auf moderne Philosophie oder Psychologie, obwohl gerade dort eine weitere Entwicklung der angesprochenen Fragen zu finden ist. Die Unterscheidung der Geister hat eine lange, faszinierende Geschichte und deckt sich mit den Ereignissen des menschlichen Geistes. Darüber hinaus dauert der Kampf der Geister — ob wir es wollen oder nicht — weiter an, und jedes weitere menschliche Dasein wird zu ihrem Schlachtfeld. Das letzte Wort in dieser Angelegenheit ist noch nicht gesprochen. Daher ist die Rückkehr zur Theologie der „Unterscheidung der Geister“ bei Hans Urs Balthasar, die auf den geistlichen Übungen des heiligen Ignatius von Loyola basiert, die in diesem Artikel vorgestellt werden, von Interesse. Die Rolle dieses Artikels ist dankbarerweise weniger auf die Systematik und Disziplin des Unterrichts ausgerichtet, sondern betont die Praktikabilität und Nützlichkeit der präsentierten Realität, insbesondere bei der „Unterscheidung der Geister“ im Rahmen des Synodalen Weges in Deutschland.

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Lodone, Michele. "Eschatology and Discernment of Spirits: The Impact of Peter of John Olivi's Remedia contra Temptationes Spirituales (14th-15th Centuries)." Franciscan Studies 76, no. 1 (2018): 287–300. http://dx.doi.org/10.1353/frc.2018.0009.

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Kim, Young-Su. "The Discernment of Evil Spirits : The Comparison between Athanasius’ The Life of Antony and Ignatius of Loyola’s Spiritual Exercises." Theology and Praxis 59 (May 30, 2018): 269–91. http://dx.doi.org/10.14387/jkspth.2018.59.269.

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Zarri, Gabriella. "A Compendium of the Wondrous Deeds of Caterina da Racconigi: Hagiography or Philosophical Treatise?" Renaissance and Reformation 42, no. 4 (2020): 41–59. http://dx.doi.org/10.7202/1068574ar.

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Gianfrancesco Pico’s interest in Caterina da Racconigi, a mystic and prophet revered in Piedmont in the first decades of the sixteenth century, was born out of a scientific curiosity prior to becoming devout admiration. The Compendio delle cose mirabili, Gianfrancesco’s last work, written after the completion of his Life of Savonarola, is a continuation of his treatises on prophecy and premonition and on the discernment of spirits and witchcraft; it aims to observe and describe the mystical phenomena attributed to a woman whose conduct is inspired by a specific model of holiness. The Compendio is therefore a composite text, part scientific treatise and part hagiography. This article examines the text in terms of hagiography by relating it to the model of Catherine of Siena and to the lives of the living saints that inspired Caterina da Racconigi’s own behaviour. It also explores the significance of the work within Gianfrancesco’s religious thought.

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Zarri, Gabriella. "A Compendium of the Wondrous Deeds of Caterina da Racconigi: Hagiography or Philosophical Treatise?" Renaissance and Reformation 42, no. 4 (2020): 41–59. http://dx.doi.org/10.33137/rr.v42i4.33707.

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Gianfrancesco Pico’s interest in Caterina da Racconigi, a mystic and prophet revered in Piedmont in the first decades of the sixteenth century, was born out of a scientific curiosity prior to becoming devout admiration. The Compendio delle cose mirabili, Gianfrancesco’s last work, written after the completion of his Life of Savonarola, is a continuation of his treatises on prophecy and premonition and on the discernment of spirits and witchcraft; it aims to observe and describe the mystical phenomena attributed to a woman whose conduct is inspired by a specific model of holiness. The Compendio is therefore a composite text, part scientific treatise and part hagiography. This article examines the text in terms of hagiography by relating it to the model of Catherine of Siena and to the lives of the living saints that inspired Caterina da Racconigi’s own behaviour. It also explores the significance of the work within Gianfrancesco’s religious thought.

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Muers, Rachel. "The Holy Spirit, the voices of nature and environmental prophecy." Scottish Journal of Theology 67, no. 3 (2014): 323–39. http://dx.doi.org/10.1017/s0036930614000143.

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AbstractI argue for the theological plausibility of reading contemporary environmental concern as a response to the prophetic voices of nonhuman nature, and in that sense as a movement of the Holy Spirit.The literature on pneumatology and the environment tends to concentrate either on the Spirit's role in creation (and the continuities between creation and new creation) or on the ecclesial location of the Spirit's transformation of material reality. While these approaches are sound and necessary, neither appears fully to address the specific theological challenge of the contemporary environmental movement and of contemporary environmental stress, as a historical moment between humanity and nonhuman nature. Pneumatology needs to take account of the specific ways in which the environment becomes an issue for theology and society, and of the historical ‘discernment of spirits’ involved in Christian and theological responses to the environmental crisis.In an attempt to address this need, I take up the now well-developed theological claim that nonhuman nature is a subject, rather than the backdrop of salvation-history, and develop it in relation to the idea that prophecy as the work of the Spirit both reveals and realises God's history with creation. I draw on Eugene Rogers’ approach to pneumatology by exploring the non-identical repetitions of pneumatology's paradigmatic narratives, but, going beyond Rogers, I trace these repetitions in nonhuman and extra-ecclesial realities – in ‘the environment’. The main paradigmatic pneumatological narratives considered in this article are those related to prophecy, and in particular to the miraculous extension of gifts of speech and hearing; rereading these narratives in the contemporary environmental crisis leads to an account of how the ‘voices’ of nonhuman nature are heard as prophetic speech that summons response. In a final section, I turn to another paradigmatic pneumatological narrative – that of Jesus’ temptation in the wilderness – and propose, in dialogue with Donald MacKinnon and others, that it offers a starting-point for theological responses to the experience of despair, loss and failure in the context of environmental concern.

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De Rycke, Filip. "Everything Done with a Pure Intention is Perfect Love. Elements of Discernment of the Spirits in Santa Teresa de Jesús." Polonia Sacra 24, no. 3 (2020): 39. http://dx.doi.org/10.15633/ps.3722.

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Kwon, Yon-dahm. "Chinul’s Empty and Quiescent Spiritual Knowing (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s Indifference and Discernment of Spirits". Journal of Korean Religions 10, № 2 (2019): 183–220. http://dx.doi.org/10.1353/jkr.2019.0010.

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del Olmo, Ismael. "“But Who Can Assure Himselfe Not To Be Deceived in Matters Concerning Spirits?” Discernment as Antidemonology in Late Sixteenth-Century Europe." Sixteenth Century Journal 52, no. 3 (2021): 607–28. http://dx.doi.org/10.1086/scj5203003.

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Proniewski, Andrzej. "Charismatic Phenomena and Spiritual Discernment." Rocznik Teologii Katolickiej 20 (2021): 73–87. http://dx.doi.org/10.15290/rtk.2021.20.04.

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Within the Church, the living presence of the Holy Spirit fosters dynamism in the spiritual lives of believes who are entrusted with the task to remain faithful to the Gospel message as they carry out their mission in the world. The Holy Spirit awakens in those who believe enthusiasm in professing the faith as well as the courage to follow Christ, strengthens charity and leads the faithful toward greater unity within the community of the Church. In the Holy Spirit’s power, individual believers enjoy the charismatic privilege of His influence, which is manifested in their experience of His extraordinary gifts. The ability to discern these gifts is contingent on the ability to conceptualize them. This article, which discusses charismatic phenomena and spiritual dis cernment, presents how one can understand and interpret both in the spirit of the Catholic Church’s doctrine.

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Mendoza, Ruben. "The ‘Other Hand Of God,’ The Church, and Other Religious Traditions in the FABC’s Reflections." Philippiniana Sacra 46, no. 138 (2011): 649–76. http://dx.doi.org/10.55997/ps3006xlvi138a5.

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For the Federation of Asian Bishops’ Conferences (FABC), the Holy Spirit appears to serve as a key in understanding and interpreting other religious traditions and how the Church is to relate with their followers. The Asian bishops consistently affirm that the Holy Spirit is actively present in other religions and that these religions contain expressions and practices that are inspired and prompted by the Spirit. This is why these manifestations of the Spirit’s presence demands critical discernment and that these must be in dialogue with the Spirit’s activity in the Church. In and through this the Spirit’s manifold works within and outside the Church, the Church is not only enriched but is enabled to understand more fully the reality of religious pluralism as God’s gift to the Church and the world.

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Mather, Hannah R. K. "Affect, Ethics, and Cognition." Journal of Pentecostal Theology 29, no. 2 (2020): 179–93. http://dx.doi.org/10.1163/17455251-bja10003.

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Abstract This article considers the Spirit’s role in the interpretation of Scripture, otherwise known as pneumatic interpretation. It outlines that whilst we may approach scripture seeking to interpret its written truth, the Spirit’s concern is with so much more than just our minds. Thus, pneumatic interpretation is holistic and cannot be restricted to interpretation of the scriptural text. The Spirit always works through and beyond the written words, seeking to interpret and appropriate scriptural truth affectively, ethically, and cognitively in our lives in ways that align with Scripture and transform us holistically into knowledge of and relationship with God as Father, Son, and Spirit. However, within this lies a paradox that whilst the Holy Spirit of God is all-powerful, discernment and reception of truth brought by the Spirit through Scripture (or in ways leading towards Scripture) is either helped or hindered by ethical action and choice.

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Peterson, Brian Neil. "The Spirit in the DtrH/Former Prophets." Pneuma 43, no. 3-4 (2021): 350–57. http://dx.doi.org/10.1163/15700747-bja10042.

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Abstract While the Spirit in the Deuteronomistic History (DtrH) may not have the same explicit role as he does in the New Testament book of Acts, the Spirit is nonetheless ever-present in the lives of both Israel and Judah’s leaders and prophets. To be sure, the Spirit moves in a variety of ways and with a very similar modus operandi in the DtrH to that in the NT as he empowers, strengthens for service, and inspires the prophets. We also find that in the DtrH the Spirit convicts of sin, effects miracles through the man or woman of God, and renders discernment to those he has called. Put simply, the Spirit’s role in the DtrH, as in the NT, is the same yesterday, today, and forever.

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Neuber, Wolfgang. "Angels of Light?: Sanctity and the Discernment of Spirits in the Early Modern Period. Clare Copeland and Johannes M. Machielsen, eds. Studies in Medieval and Reformation Traditions 164. Leiden: Brill, 2013. xiv + 306 pp. $144." Renaissance Quarterly 68, no. 1 (2015): 345–46. http://dx.doi.org/10.1086/681389.

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Felix-Jager, Steven. "Inspiration and Discernment in Pentecostal Aesthetics." Journal of Pentecostal Theology 23, no. 1 (2014): 85–104. http://dx.doi.org/10.1163/17455251-02301009.

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This article attempts to define what an artist’s ‘interior promptings’ or inspirations are and to understand the role of the Holy Spirit in artistic inspiration and discernment. In so doing, divine inspiration is defined broadly so as to make room for artistic inspiration. This article also considers how the Holy Spirit influences human imaginations through experience and how inspirations are derived from these experiences. Different ways to understand religious and cultural worldviews are also examined. The concept of ‘seeing’ is considered to understand the Pentecostal agenda as attempting to cause a transformative paradigm shift in a person’s worldview. Finally, this article engages in dialogue with Pentecostal theologian Amos Yong in order to look at spiritual discernment and answer the question, ‘Does the Holy Spirit inspire art in other religious or secular traditions?’

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Newman, Barbara. "The discernment of spirits. Assessing visions and visionaries in the late Middle Ages. By Wendy Love Anderson. (Spätmittelalter, Humanismus, Reformation, 63.) Pp. x + 269. Tübingen: Mohr Siebeck, 2011. €89. 978 3 16 151664 1; 1865 2840." Journal of Ecclesiastical History 64, no. 1 (2013): 157–58. http://dx.doi.org/10.1017/s0022046912001753.

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Wadholm, Rick. "Discerning God in 1 Kings 3." Journal of Pentecostal Theology 28, no. 2 (2019): 202–14. http://dx.doi.org/10.1163/17455251-02802004.

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This paper discusses the literary textures of 1 Kings 3 in light of ambiguity and discernment for readers engaging the characters of Yahweh and Solomon (who may themselves be ambiguous) and suggests a textual call for discernment. The ambiguities and discernment of the text finds resonance within Pentecostal praxis as the Pentecostal community moves toward discerning what God is doing and saying within their midst as interplay of Word and Spirit. This movement functions both descriptively and prescriptively for Pentecostal praxis in the experience of wisdom as Word and Spirit.

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Imbrisca, Ionuţ Eremia. "La direzione spirituale come relazione di aiuto." DIALOG TEOLOGIC XXIII, no. 46 (2020): 5–18. http://dx.doi.org/10.53438/jmxt2197.

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This article, entitled The spiritual direction as a relationship based on offering help highlights the task of the Spiritual Director, who walks alongside the seminarian, aiding him in the art of discernment. This ongoing process is always under the guidance of the Holy Spirit, who works through the gifts of the Spiritual Director and the seminarian. In this article, we will begin with the fact that, in order to accompany someone in spiritual growth it is necessary to engage well in a period of discernment. Both spiritual direction and discernment bear fruit under the guidance of the Holy Spirit.

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Alosanai, Michael. "Discernment and Discipleship." AUC: Asian Journal of Religious Studies Jan-April 2017, Vol 62/1-2 (2018): 29–34. https://doi.org/10.5281/zenodo.4275396.

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Pope Francis, addressing the Polish Jesuits in Crakow, said:  “Today the Church needs to grow in discernment, in the ability to discern. And priests, above all, really  need it for their ministry.  This is why we need to teach it to seminarians and priests in formation: they are the ones usually entrusted with the confidences of the conscience of the faithful.  Spiritual direction is not solely a priestly charism, but also lay, it is true.  But, I repeat, you must teach this above all to priests, helping them in the light of the Exercises in the dynamic of pastoral discernment, which respects the law but knows how to go beyond. ..  We need to truly understand this: in life not all is black on white or white on black. No!  The shades of grey prevail in life.  We must teach them to discern in this grey area.” Following this invitation of our Pope Francis, we shall consider here the spiritual journey of Peter the Apostle in his following of Jesus of Nazareth: the process of discerning spirit.   

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Susilo, Hengki, and Gregorius Pasi. "Building the spirit of young Catholics in urban ministry." Paideía Christiana: Journal of Evangelization, Catechesis, and Religious Education in Asia 1, no. 2 (2023): 108–20. https://doi.org/10.5281/zenodo.11208866.

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This study explores the application of principles from the Synod of Bishops' document, "Young People, the Faith, and Vocational Discernment," in fostering the spiritual growth and active engagement of Catholic youth in urban ministry. Recognizing the unique challenges and opportunities presented by urban environments, this research aims to identify effective strategies for nurturing the faith and vocational discernment of young Catholics. A mixed-method approach was employed, combining qualitative and quantitative research. Surveys and interviews were conducted with youth ministry leaders and participants across various urban Catholic communities. Additionally, case studies of successful urban youth ministries were analyzed to identify best practices and key factors contributing to their effectiveness. The Synod's document served as the theoretical framework guiding the analysis. The findings highlight several critical elements for building the spirit of Catholic youth in urban ministry. These include the importance of creating inclusive and welcoming spaces, the need for mentorship and authentic adult engagement, the integration of social justice and community service into faith activities, and the use of contemporary communication tools to connect with young people. The study also underscores the value of encouraging personal vocational discernment through reflective practices and supportive environments. The principles outlined in the Synod of Bishops' document provide a robust foundation for enhancing the spiritual vitality and involvement of Catholic youth in urban ministry. By focusing on inclusivity, mentorship, social engagement, and vocational support, urban Catholic communities can effectively nurture the faith and discernment of young people. This research contributes to a deeper understanding of how to adapt traditional ministry approaches to the dynamic context of urban life, ensuring that the Catholic faith remains relevant and transformative for the next generation.

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ZAHL, SIMEON. "Rethinking ‘Enthusiasm’: Christoph Blumhardt on the Discernment of the Spirit." International Journal of Systematic Theology 12, no. 3 (2010): 341–63. http://dx.doi.org/10.1111/j.1468-2400.2010.00504.x.

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Watt, Jeffrey R. "Angels of light? Sanctity and discernment of spirits in the early modern period. Edited by Clare Copeland and Jan Machielsen. (Studies in Medieval and Reformation Traditions, 164.) Pp. xiv+306 incl. 11 ills. Leiden–Boston: Brill, 2013. €105. 978 90 04 23369 0; 1573 4188." Journal of Ecclesiastical History 65, no. 1 (2013): 184–85. http://dx.doi.org/10.1017/s0022046913001796.

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