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Books on the topic 'Modern Catholic spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Consult the top 29 books for your research on the topic 'Modern Catholic spirituality.'

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1

LaNoue, Deirdre. Henri J. M. Nouwen and modern American spirituality. Ann Arbor, Mich: UMI Dissertation Services, 1999.

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2

Modern spiritual writers: Their legacies of prayer. New York: Alba House, 1989.

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3

Writing women in late Medieval and early modern Spain: The mothers of Saint Teresa of Avila. Philadelphia: University of Pennsylvania Press, 1995.

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4

Augustine. The confessions of St. Augustine: A modern English version. [Orleans, Mass.]: Paraclete Press, 1986.

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5

Urbina, Fernando. Mundo moderno y fe cristiana: Meditación desde España. Madrid: Editorial Popular, 1993.

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6

Oratori devoti, combattenti spirituali, soldati di Cristo: Percorsi della perfezione cristiana in Italia nella prima età moderna. Napoli: Loffredo, 2012.

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7

Augustine. Confissões. Lisboa: Imprensa Nacional - Casa da Moeda, 2001.

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8

Augustine. Confessioni. [Milano]: Fondazione Lorenzo Valla, 1992.

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9

Augustine. Suche nach dem wahren Leben: (Confessiones X / Bekenntnisse 10) ; lateinisch-deutsch. Hamburg: Meiner, 2006.

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10

Augustine. The confessions of St. Augustine. New York: Modern Library, 1999.

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11

Augustine. The Confessions. Hyde Park, N.Y: New City Press, 1997.

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12

Augustine. The confessions. New York: Alfred A. Knopf, 2001.

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13

Augustine. Bekenntnisse: = Confessiones. Frankfurt am Main: Verlag der Weltreligionen, 2007.

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14

What is truth?: From the academy to the Vatican. Cambridge, UK: Cambridge University Press, 2008.

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15

Rist, John M. What is truth?: From the academy to the Vatican. Cambridge, UK: Cambridge University Press, 2008.

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16

Itineranti, Catholic Church Pontificio Consiglio della Pastorale per i. Migranti e. gli. Migranti e pastorale d'accoglienza: Quaderni universitari : commenti all'istruzione Erga migrantes caritas christi (II parte). Citt ̉del Vaticano: Libreria Editrice Vaticana, 2006.

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17

Day, Dorothy, and Michael Garvey. Dorothy Day: Selections from Her Writings (The Modern Spirituality Series). Templegate Publishers, 1997.

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18

Reilly, Pauline, and Katherine Massam. Sacred Threads: Catholic Spirituality in Australia 1922-1962 (Modern History Series). UNSW Press, 1996.

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19

A Modern Sinner's Guide for the Third Millennium. USA: Hope and Life Press, 2017.

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20

Holy Daring: An Outrageous Gift to Modern Spirituality from Saint Teresa, the Grand Wild Woman of Avila. Element Books, 1994.

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21

Main, John, and Laurence Freeman. John Main: Essential Writings (Modern Spiritual Masters Series). Orbis Books, 2002.

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22

Holland, Joe. Postmodern Ecological Spirituality: Catholic-Christian Hope for the Dawn of a Postmodern Ecological Civilization Rising from within the Spiritual Dark Night of Modern Industrial Civilization. Pacem in Terris Press, 2017.

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23

Sullivan, John, and Stein Edith. Edith Stein: Essential Writings (Modern Spiritual Masters Series). Orbis Books, 2002.

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24

Lucchetti, Bingemer Maria Clara, ed. As " Letras" e o espírito: Espiritualidade inaciana e cultura moderna. São Paulo, SP: Edições Loyola, 1993.

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25

Michela, Catto, ed. La direzione spirituale tra Medioevo ed età moderna: Percorsi di ricerca e contesti specifici. Bologna: Il mulino, 2004.

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26

La direzione spirituale tra Medioevo ed età moderna: Percorsi di ricerca e contesti specifici. Bologna: Il mulino, 2004.

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27

Smith, Christian, Bridget Ritz, and Michael Rotolo. Religious Parenting. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691194967.001.0001.

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How do American parents pass their religion on to their children? At a time of overall decline of traditional religion and an increased interest in personal “spirituality,” this book investigates the ways that parents transmit religious beliefs, values, and practices to their kids. We know that parents are the most important influence on their children's religious lives, yet parents have been virtually ignored in previous work on religious socialization. The book explores American parents' strategies, experiences, beliefs, and anxieties regarding religious transmission through hundreds of in-depth interviews that span religious traditions, social classes, and family types all around the country. Throughout we hear the voices of evangelical, Catholic, Mormon, mainline and black Protestant, Jewish, Muslim, Hindu, and Buddhist parents and discover that, despite massive diversity, American parents share a nearly identical approach to socializing their children religiously. For almost all, religion is important for the foundation it provides for becoming one's best self on life's difficult journey. Religion is primarily a resource for navigating the challenges of this life, not preparing for an afterlife. Parents view it as their job, not religious professionals', to ground their children in life-enhancing religious values that provide resilience, morality, and a sense of purpose. Challenging longstanding sociological and anthropological assumptions about culture, the book demonstrates that parents of highly dissimilar backgrounds share the same “cultural models” when passing on religion to their children.

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28

Ledger-Lomas, Michael. Ministers and Ministerial Training. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0021.

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Protestant Dissent was assailed by Anglo-Catholics in England and by the Mercersburg Theologians in the United States for its fissiparous tendencies, sectarian nature, and privileging of emotional conversionism over apostolic order and objective, sacramental religion. Yet this chapter argues that personal conversion was essential to the faith of Dissent and the key to its spirituality, worship, and congregational life. Whether conversion was gradual or instantaneous, it remained the point of entry into the Christian life and the full privileges of church membership. Spurred by the preaching of the gospel and sometimes, but not always, accompanied by the application of the divine law, the earlier underpinning of conversionism in Calvinism gave way to an emphasis on human response. Popular in both the United States and Great Britain, the ‘new measures’ of the Presbyterian evangelist Charles Finney, in which burdened souls were called forward to ‘the anxious bench’ and prayerfully incited to undergo the new birth, brought thousands into the churches. However, in more liberal circles especially, conversion had by the end of the century become less of a crisis of guilt and redemption than a smooth progression towards spiritual fullness. Although preaching was often linked, especially in the first part of the century, with revivalist exuberance, it remained a mainstay of congregational life. Mainly expository and practical with a view of building up congregants in the faith, it was accompanied by hymn singing, scriptural readings, public prayers, and the two sacraments or ‘ordinances’ of baptism and the Lord’s Supper. Sermons tended to become shorter as the century progressed, from an hour or so to thirty or forty minutes, while the ‘long prayer’, invariably offered by the minister, tended to be didactic in tone. From mid-century onwards, there was a move towards more rounded worship, though congregations would sit (or sometimes stand) for prayer, but not kneel. The liturgical use of the church year with congregational recitation of the Lord’s Prayer became slowly more acceptable. Communion, either monthly or quarterly, was usually a Zwinglian memorial of Christ’s atoning sacrifice. The impact of the temperance movement during the latter part of the century dictated the use of non-alcoholic rather than fermented wine in the Lord’s Supper, while in a reaction to Anglican sacerdotalism, baptism too, whether believers’ baptism or paedo-baptism, progressively lost its sacramental character. Throughout the century, Dissenters sang. In the absence of an externally imposed prayer book or a standardized liturgy, hymns provided them with both devotional aids and a collective identity. Unaccompanied at first, hymn singing, inspired mostly by the muse of Isaac Watts, Charles Wesley, and, in Wales, William Williams, became more disciplined, eventually with organ accompaniment. Even while moving towards a more sophisticated, indeed bourgeois mode, Dissent maintained a vibrant congregational life which prized a simple, biblically based spirituality.

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29

What Is Truth? Cambridge University Press, 2008.

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