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Journal articles on the topic 'Spiritual devotion and desire'
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1
Corthell, Ronald. "Politics and Devotion." Journal of Jesuit Studies 1, no. 4 (July 9, 2014): 558–71. http://dx.doi.org/10.1163/22141332-00104009.
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Devotional writers of the sixteenth and seventeenth centuries liked to promote their works as an antidote to the toxic polemical literature of the period. Even Robert Persons, the fiercely tenacious and effective polemicist for the Catholic cause, and a favorite Jesuit “bogeyman” in anti-Catholic propaganda, professed to desire a future when Christians would focus their energies on cultivation of the inner spiritual life. However, the irenic dispositions of these writers were counterbalanced by both polemical pressures of the day and deep-seated convictions regarding the true church. The ideological stake in devotion is foregrounded in Edmund Bunny’s Protestant appropriation of Persons’s devotional best-seller, the Christian Directory. This article places Persons/Bunny in the context of the struggles between English Catholics and the English government (and, for that matter, between Catholics) regarding political and religious loyalties. It is argued that the writing—and especially the reading—of such works of devotion in the highly charged polemical environment of this period constitutes a still under-appreciated contribution to the formation of early modern subjectivity. The Persons/Bunny episode is an important chapter in a larger literary struggle for control of conscience.
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Hamaya, Mariko. "Feminisation of Ascetic Celibacy in Haridwar." South Asia Research 39, no. 3_suppl (September 2, 2019): 26S—41S. http://dx.doi.org/10.1177/0262728019872051.
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Case studies of male–female ascetic couples in Haridwar in North India complicate the widespread knowledge that male Hindu renouncers are supposed to observe celibacy. Based on extended ethnographic work, this article investigates specifically how female ascetics tackle the dominant androcentric discourses and practise celibacy from a female point of view, focussing on their practice of sevā or spiritual service. The article argues that while female ascetics do not object to the androcentric ideology of celibacy, they follow it only partly, switching their focus from sexual abstinence to devotional sevā. Doing this, female ascetics value controlling emotion more than controlling sexual desire. Through the practice of sevā, they aim for fostering an attitude of devotion as a feminised manifestation of their efforts towards reaching spiritual attainment.
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Alakas, Brandon. "“In the secret chambre of the mynde, in the preuy closet of the sowle”: monastic discipline and devotion in More'sLife of Pico." Moreana 54 (Number 207), no. 1 (June 2017): 86–107. http://dx.doi.org/10.3366/more.2017.0008.
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Already present in certain biographical details, Thomas More's programmatic efforts to create new patterns of mixed living are most innovatively employed in the Life of Pico. In creating a vernacular translation of Gianfrancesco's Vita Ioannis Pici Mirandulae, More executes substantial changes that draw attention to Pico's strong desire to transpose rituals and rhythms of monastic devotion, which encourage a highly cultivated interior and private spiritual life, onto the day-to-day life of a layperson. As spiritual guide, More's Life of Pico aims to produce a reflective, capable reader while at once setting the limits of his or her intellectual endeavor within narrowly fixed orthodox parameters.
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Miller, Richard. "Longing for Liberation." International Journal of Yoga Therapy 4, no. 1 (January 1, 1993): 30–35. http://dx.doi.org/10.17761/ijyt.4.1.14485248441472wg.
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We all constantly and persistently long to be happy. To this end, some of us attempt to accumulate wealth, others steal, some spend their lives pursuing sexual conquests, while others seek spiritual cures through devotion and discriminative understanding. Even the masochist, in his/her own paradoxical way, is seeking happiness through the pleasure of pain. The underlying motivating force, however, remains the same throughout: the desire for unending happiness during our lifetime (or in the hereafter.)
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Rittgers, Ronald K. "Mystical union and spiritual desire in late-Reformation devotion: The case of Martin Moller'sThe Great Mystery(1595)." Reformation & Renaissance Review 17, no. 3 (September 2, 2015): 214–29. http://dx.doi.org/10.1080/14622459.2015.1119439.
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GORDON-SEIFERT, CATHERINE. "From Impurity to Piety: Mid 17th-Century French Devotional Airs and the Spiritual Conversion of Women." Journal of Musicology 22, no. 2 (2005): 268–91. http://dx.doi.org/10.1525/jm.2005.22.2.268.
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ABSTRACT With his three books of airs de déévotion (1656, 1658, 1662), Father Franççois Berthod offered singers the best of two worlds: newly-written sacred texts set to preexisting love songs by prominent French composers. In his dedications, he indicates that his parodies were written for women, enabling them to sing passionate melodies while maintaining their ““modesty, piety, and virtue.”” Inspired by the adopted musical settings, Berthod retained the provocative language of the original texts but directed expressions of concupiscent love toward Jesus in lieu of mortal man. Drawing on church documents, devotional treatises, and introductions to sources of sacred music, it can be shown how Berthod's devotional airs——a repertory virtually ignored by scholars——were part of a Catholic campaign to convert female aristocrats from a life of frivolity and immorality to one of religious devotion. This study examines Berthod's choice of airs, his organization of topics, and his parodic procedures as representations of religious ““conversions.”” Also addressed is the debate surrounding his textual transformations, for some questioned whether women could enter into the spirit of the devotional text without thinking about its ““sinful”” version. The airs, in fact, embody a central, yet controversial, interpretation of post-Tridentine doctrine: In order to know what is good one must know what is not. Ultimately this study reveals that Church leaders believed that by singing airs de déévotion, a woman, even if married with children, would transcend worldly desire, fantasize amorous conversations with Jesus, and express her love for him ““as her true husband.””
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Strauch, Tara Thompson. "Open For Business: Philadelphia Quakers, Thanksgiving, and the Limits of Revolutionary Religious Freedom." Church History 85, no. 1 (February 29, 2016): 133–39. http://dx.doi.org/10.1017/s0009640715001377.
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In 1863, Sarah Josepha Hale rejoiced that after a decades-long campaign, Thanksgiving had become a national holiday. Hale was not alone in her desire to unite patriotism with spiritual devotion. In her personal correspondence with the president, Eliza Gurney also spoke of the blessings God had bestowed on the nation. Gurney, a devoted Quaker, had met with Lincoln in 1861 to give him spiritual comfort and had continued writing with him ever since. After his public proclamation of Thanksgiving, Gurney wrote to him to demonstrate her “cordial approval of thy late excellent proclamation appointing a day of thanksgiving” despite the fact that as a Quaker she did “not set apart especial seasons for returning thanks.” Gurney saw the holiday as an effective means of making less devout Americans conscious of their God-given blessings and thus supported the federal holiday even while she refused to celebrate it.
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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.
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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.
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Laperle, Dominique. "Lived Religion among Montreal’s Grey Nuns during the Vatican II Era: A Subject of Debate." Religions 12, no. 4 (March 24, 2021): 226. http://dx.doi.org/10.3390/rel12040226.
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This article deals with changes in the devotional practices of the Grey Nuns of Montreal in the context of the Second Vatican Council. This apostolic Congregation, active since the 18th century, has preserved the prayers and devotions instituted by its foundress, Marguerite d’Youville, in its daily religious practice. Under the effects of the decree Perfectæ caritatis and the motu proprio Ecclesiae Sanctæ, the general chapters of the ad experimentum period became the theatre of exchanges and debates around this heritage. Between the desire to adapt and the fear of losing popular and spiritual traditions, these consecrated women testify to their ability to make choices, to make necessary changes, and to preserve a delicate balance between the past and the present in their lived religion.
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Sergunin, Vladimir A. "Reasons and conditions for the development of women community religious movement in the period of the great reforms of 19th century." Tambov University Review. Series: Humanities, no. 188 (2020): 176–86. http://dx.doi.org/10.20310/1810-0201-2020-25-188-176-186.
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The article is devoted to the history of women monasticism in the second half of the XIX and the beginning of XX century. The reasons and conditions of growing expansion for women religious and community movement are being explored. Among the reasons the following are considered: degradation of the system of traditional spiritual values (family, marriage, childhood, secularization of everyday life); decrease of marriage rates, caused by an outflow of the male population to military service and transformation of gender behavior, increase of education, personal identity and social activity of women. The named reasons are stratified in relation to urban and rural female population. The Highest Manifesto on the Abolition of Serfdom of Feb-ruary 19, 1861, the final edition of which was made by St. Philaret (Drozdov), is considered as the main event that influenced the indicators of the quantitative growth of monastic cloisters, which predetermined systemic changes in the life of the state and society. On the basis of all-Russian and local examples, the process of modernization of the traditional communal order is traced, the loss of which was made up for by the communal (cenoby) way of life of the monastery. Statistical indicators of the growth of female monastic activity during the second half of the XIXth century are presented. Attention is focused on the issue of changing mentality under the influence of modernization, practicality, rationalism. The most influential force that changed the traditional mentality of the female part of the population of the Tambov province is characterized by otkhodniki. The testimonies of Russian writers are presented, confirming both the general decline of spiritual and moral values, and the desire to protect traditional spiritual values. The female monastery community is seen as a model for the successive preservation of traditional spiritual Orthodox values. Examples of the high devotion of women nuns of the 19th century are provided.
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Azizah, Uswah. "MARRIAGE, SPIRITUALITY AND MODERN SOCIETY: Al-Ghazali’s Thought." Teosofia 5, no. 1 (June 19, 2016): 11. http://dx.doi.org/10.21580/tos.v5i1.1716.
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<p><em>Marriage ideally should be a meaningful relationship, but in reality it is not the same. Modern society is questioning marriage that make them confronts dilemma which weaken social responsibility and family ties which, then, susceptible to domestic violence and even ended by divorce. This dilemma lead modern society seek for happiness outside marriage by choosing alternative of marriage; cohabitation, gay-parent family, or staying single (celibacy). The problem is modern society fail to find the meaningful relationship inside marriage. They fulfill material needs but fail fulfilling spiritual needs. This study is qualitative research which uses literature approach by focusing on the study of al-Gazali’s thought about the virtue of marriage in tasawuf perspective. The data is analyzed using content analysis approach to reveal the content of al-Gazali’s books. The virtue of marriage is the ethical significant of what lies behind the order of marriage. The virtue of marriage is that it is one of abstinence (riyadah an-nafs), it is done when fasting and restraining sight cannot curb sexual desire anymore. It is a necessary virtue for the conduct of spiritual exercises leading to union with God. Another virtue of marriage is that it is an act of devotion (‘ibadah). It said so because there are many benefits (maslahah) inside marriage. Besides it can safeguard self from sinning if sight and adultery, it also beneficial in perpetuating mankind conform to the love of God. The virtue of marriage, in fact, can overcome the dilemma of modern society. </em></p><p> </p>
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Terka, Mariusz. "Potestas nocendi w świetle komentarzy św. Augustyna do Księgi Hioba 1-2." Vox Patrum 65 (July 15, 2016): 653–81. http://dx.doi.org/10.31743/vp.3527.
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St. Augustine interprets the tragedy of Job presented in the Bible by two coincidental and connected with each other scenes: the first describes the history of man depressed with suffering, who lost his property, family and health, where the second one shows the dialog on the spiritual level between God and Satan, in consequence of which Satan receives the power of doing damage (potestas nocendi) to Job. The matter of this power, its range and goal are examined by The Bishop of Hippo by means of the relationship analysis between God, deviland Job. The power of harming comes from God and He is definitely responsible for Job’s suffering. He gives this power for devil but only for making man more prefect and revealing His justice. Where the action of devil is the charge of insincere devotion, jealousy, suspecting of hidden sin and temptation of Job in order to make him turn around from God. But for Job the experience of suffering is the trial which is given from God and by it God demands from Job taking a decision. His reply to God is described by St. Augustine as trust and agreement his will with God’s will. The power of harming is limited first by God’s will and permission given by Him, next by devil’s nature as a creature which has to ask for harming permission and hasn’t got any access to human heart, and later by Job’s will and a choice made by him. So potestas nocendi is not license of devil, but first of all the power of God and devil’s desire of harming.
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COLEMAN, CHARLY J. "THE VALUE OF DISPOSSESSION: RETHINKING DISCOURSES OF SELFHOOD IN EIGHTEENTH-CENTURY FRANCE." Modern Intellectual History 2, no. 3 (October 10, 2005): 299–326. http://dx.doi.org/10.1017/s1479244305000545.
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In Enlightenment-era France, theologians, philosophers, and politicians contested the nature and prerogatives of human personhood with particular vehemence. Yet historians have tended to reduce these struggles to a narrative of ascendant individualism. This essay seeks to recover non-individualist formulations of the self in eighteenth-century France, and, in doing so, to offer a more nuanced account of subjectivity during the period. Out of debates over Christian mysticism, radical philosophy, and republican politics emerged two distinct and conflicting modes of formulating the self 's relationship to its ideas and actions. On one side, mainstream philosophes joined Descartes, Locke, and orthodox Catholic theologians in elaborating the individual's capacity to accumulate existential goods in terms of a discourse of self-ownership. Opposition to this view, in contrast, challenged such claims by employing a discourse of dispossession, which stressed the human person's resignation to, and ultimate identification with, a totalizing force outside the self. The essay traces a specific genealogy of this discourse in the writings of Fénelon, Rousseau, and the Illuminist theologian Louis-Claude de Saint-Martin, in the context of intellectual polemics ranging from the role of self-love in Christian devotion to the virtues of self-sacrifice in a republican polity. If the Fénelonian doctrine of spiritual abandon called on believers to surrender their particular desires in the love of God, Rousseau likewise demanded that citizens place their property and their persons under the direction of the general will. Saint-Martin, for his part, applied Rousseau's politics of alienation to his vision of a theocratic republic in the wake of the French Revolution, thereby posing the mystic ideal of dispossession as a means of transforming the self and its world along communal, rather than individualist, lines.
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Pridmore, Jason, and Yijing Wang. "Prompting Spiritual Practices through Christian Faith Applications: Self-Paternalism and the Surveillance of the Soul." Surveillance & Society 16, no. 4 (December 15, 2018): 502–16. http://dx.doi.org/10.24908/ss.v16i4.7086.
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This paper examines the everyday use of applications designed for Christian spiritual practices, ranging from Bible reading to prayer to meditation to forms of personal and collective worship. These applications are designed to prompt and reinforce particular behaviours on the part of users to support them in their devotional efforts. As a technology that sits between the external workings of (divine) power and reaffirmations of power through personal examination, these spiritual applications seem to exemplify Foucauldian concerns about surveillance and the production of subjectivity. However, a considered examination of these technologies and an empirical investigation of their use suggests a more complicated story. Though these may be considered “technologies of the self,” their use seems to vary amongst adherents, surprisingly less used by those who may be seen as more spiritually committed. Rather than serving to “quantify” or even “gamify” spirituality fully, the use of these apps suggests a form of self-paternalism in which certain users willingly respond to features designed to encourage particular spiritual practices—a mode of governance that subtly promotes particular (personally) desired behaviours. Drawing in part on an international survey that examined users’ motivations and experiences with these applications, the contexts and results of spiritual applications raise several issues for surveillance studies more generally, including considerations needed for contextual norms, responses to and accommodation of social expectations, and a reorientation towards agency in relation to the production of subjectivity.
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CARLISLE, CLARE. "Spiritual desire and religious practice." Religious Studies 55, no. 3 (March 15, 2019): 429–46. http://dx.doi.org/10.1017/s0034412519000015.
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AbstractThis article clarifies the relationship between spiritual desire and religious practice. I outline a philosophical account of practice, and suggest that desire is one of four cornerstones of the concept of practice. I distinguish three kinds of practice – art practice, skill practice, and spiritual practice – which are differentiated by their structures of desire. I argue that ‘spiritual desire’ can be understood as an ‘infinite desire’’, and that spiritual practices offer determinate, embodied, culturally specific ways to express this infinite desire. Within this theoretical framework, I discuss certain salient features of experiences described during my interviews with religious practitioners, showing how these first-person accounts of spiritual desire and religious practice relate to my philosophical analysis.
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Chekki, Dan A. "The Spiritual Path of Devotion. The Vīra śaiva Perspective." Anthropos 107, no. 2 (2012): 555–60. http://dx.doi.org/10.5771/0257-9774-2012-2-555.
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Doehring, Carrie. "Life-Giving Sexual and Spiritual Desire." Journal of Pastoral Theology 4, no. 1 (June 1994): 49–69. http://dx.doi.org/10.1080/10649867.1994.11745313.
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Zinira, Maurisa. "ADAB FOR A PEACEFUL WORLD: A Study of Jalaluddin Rumi’s Concept of Sufism." Teosofia 5, no. 2 (October 25, 2016): 67. http://dx.doi.org/10.21580/tos.v5i2.1714.
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<span><em>Rumi’s spiritual teaching is slightly different from others' in a way that his devotional concepts put greater emphasis on ethics. Rumi believes that spirituality tightly relates to ethics, without which one neither could attain nor be able to stay in spiritual perfection. To sail to God, one should implement some ethical values best covered by the frame to love and to renunciate. To love entails loving God and His creatures, while to renunciate indicates the detachment from worldly desires. Putting these two into application, one will be able to attain the union with the Sublime Being (fana’). However for Rumi, one could be said to reach spiritual perfection only after he returned from self-mortification and gained spiritual wisdom that allows him to share universal love to the rest of human lives (baqa’).</em></span>
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HOWELLS, EDWARD. "From human desire to divine desire in John of the Cross." Religious Studies 55, no. 3 (December 4, 2018): 405–17. http://dx.doi.org/10.1017/s003441251800077x.
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AbstractJohn of the Cross presents a spiritual journey of desire in which desire changes from a painful yearning for an infinite other, always out of reach (human desire), to the satisfaction of desire in mutual love and rest (the goal of union with God, conforming human to divine desire). John asserts a continuity of desire between these two states, and that it is possible for human desire to grow from one into the other. Yet they are very different. John's treatment of desire and how he asserts this continuity are assessed through a critical reading of his Spiritual Canticle.
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Barzman, Karen-Edis. "DEVOTION AND DESIRE: THE RELIQUARY CHAPEL OF MARIA MADDALENA DE'PAZZI." Art History 15, no. 2 (June 1992): 171–96. http://dx.doi.org/10.1111/j.1467-8365.1992.tb00480.x.
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Jacobs, Stephen. "Shakti’s New Voice: Guru Devotion in a Woman-led Spiritual Movement." Journal of Contemporary Religion 33, no. 2 (May 4, 2018): 372–73. http://dx.doi.org/10.1080/13537903.2018.1473220.
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Millah, Nur Ita A’ini Qudwatal, and Far’ia. "Kepemimpinan Spiritual dalam Lembaga Pendidikan: Analisis Maqasid Syariah." IQ (Ilmu Al-qur'an): Jurnal Pendidikan Islam 3, no. 01 (July 31, 2020): 103–22. http://dx.doi.org/10.37542/iq.v3i01.56.
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Leadership in an educational institution is one of the determining factors in the success of an educational institution. Through a good system and pattern of leadership, educational institutions will be able to know where they want to go and reach clearly. Spiritual intelligence is needed for a leader to lead an educational institution, especially Islamic educational institutions. In the scope of leadership based on spiritual values, the orientation of all its activities is as a manifestation of worship and a means of devotion to God. Therefore, the journal discusses the concept of spiritual leadership in Islamic educational institutions Maqashid Sharia perspective in terms of dharuriyyat starting from the side of hifdz al-din, hifdz al-nafs, hifdz al-aql, hifdz al-nasl and hifdz al-mal and its implementation in the Da'wah Management Study Program of UIN Sunan Kalijaga Yogyakarta. This research uses descriptive qualitative study methods. Data collection techniques using observation, interviews and documentation. The results showed that the head of the department in this study program had a main program in education and training as part of the development of spiritual leadership. Through this case, the head of the department and the lecturer do not simply abort the administrative obligations, namely to carry out the learning process, but also as a means of devotion to God. In addition, spiritual leadership is demonstrated through exemplary efforts to the characteristics of the Prophet, namely siddiq, amanah, tabligh, and fathanah as well as various forms of policies implemented by the Chair of the Department aiming to achieve mutual benefit.
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Messias, Teresa. "Desiring and Being Desired by Christ: Sebastian Moore’s Notion of Desire in Dialogue with Ignatian Spirituality." Downside Review 136, no. 3 (July 2018): 148–64. http://dx.doi.org/10.1177/0012580618791935.
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This article explores the Christian theological work of Sebastian Moore O.S.B. and his notion of human desire as the existential point of impact or subjective dynamics where a human being may discover a call to communion in Love, a presence of the Creating God himself as hidden source of joy and fulfilment, attracting a person to his or her ultimate meaning. Human desire is, in its deepest reality, the emergent presence of the Self as gift. This gift is attracted, oriented, healed and liberated by the presence of Jesus and the discipleship that he awakes in every one of those to whom he revels himself as the Loving other. Desire is, therefore, considered an ontological and theological via to access and undergo the transformative three-phased process of union to God or divinization, following Jesus’ destiny: an awakening, an emptying and a fulfilling of desire. A conscious and consented transformative union ( théosis) may occur, in desire, between God and a human person. Moore’s Christian spiritual itinerary of transformation of human desire is, in a second moment, paralleled with the experience of prayer and transformation that are the Spiritual Exercises of Saint Ignatius of Loyola. We draw attention to the fact that the Christian spiritual itinerary exposed in Moore’s theology of desire is strikingly interlocked with the structure and key theological moments of the Ignatian Spiritual Exercises.
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SUTCH, SUSIE SPEAKMAN, and ANNE-LAURE VAN BRUAENE. "The Seven Sorrows of the Virgin Mary: Devotional Communication and Politics in the Burgundian-Habsburg Low Countries,c.1490–1520." Journal of Ecclesiastical History 61, no. 2 (March 19, 2010): 252–78. http://dx.doi.org/10.1017/s0022046909992776.
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This article discusses the propagation of the devotion of the Seven Sorrows of the Virgin Mary in the Low Countries around 1500. The central argument is that the secular goal of the promoters of the devotion was to create a large spiritual and emotional community in support of the Burgundian-Habsburg dynasty and its ideology of peace and territorial unity. To this end a whole array of old and new media was exploited. The article analyses the dynamics of this devotional communication and gives special attention to the role of miracles, vernacular theatre and the printing press.
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Patrick, Julie Hicks, Alexandria Ebert, and Amy Knepple Carney. "Desire for Spiritual Growth: A Neglected Outcome Variable." Innovation in Aging 4, Supplement_1 (December 1, 2020): 593. http://dx.doi.org/10.1093/geroni/igaa057.1992.
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Abstract Social support facilitates reaching health-related goals, but has rarely been examined in relation to achieving religious/spiritual (R/S) goals. Using data from 300+ adults (M age = 40.3, range 18 to 87 yrs) , we examine the prevalence of R/S goals and the influence of age and social interactions on reaching these goals. Multinomial logistic regressions showed that adults who did not have a goal to be more religious/spiritual reported fewer positive interactions, fewer negative interactions, and were younger than those who continued to work toward their R/S goals. Those who had the intention to become more R/S but were not working toward it were younger than those who persisted. The importance of R/S goals are discussed within the context of other self-improvement goals. Unique aspects of these goals and the ways in which social interactions support achieving these goals are highlighted.
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Cruz González, Cristina. "Mexican Instauration: Devotion and Transformation in New Spain." Religion and the Arts 18, no. 1-2 (2014): 87–113. http://dx.doi.org/10.1163/15685292-01801006.
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This article interrogates the devotional histories and archival evidence related to Our Lady of Angels in Tecaxic and Tlatelolco. Both Marian paintings survived lengthy periods of neglect and dilapidated shrines. Throughout the late colonial period, the Franciscan Order and church elites exploited the notions of “incorruptibility” and “ruined spaces” in their desire to regulate piety and rogue religiosity. (In)corruptibility delineated the divine and sanctioned official intervention. Yet official support never proved enough—both histories draw our attention to the politics of patronage and the complex task of renovation and instauration; they ultimately demonstrate the instability of sanctuary structures and the precarious nature of icon devotion.
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Roy OP, Louis. "Sebastian Moore’s Spiritual Vision and Christological Project." Downside Review 136, no. 3 (July 2018): 165–77. http://dx.doi.org/10.1177/0012580618795771.
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This essay wants to examine the structural components and the viability of Sebastian Moore’s christological construction. The first section presents the origin of his insight into the redemptive role of Jesus. The second section reports his views on desire. In connection with desire, the third section details the experience that the followers of Jesus had of him, from the beginnings in Galilee, through his passion and death, ending with his appearances after his resurrection. The fourth justifies the validity of his Christology.
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Chilcott, Travis. "Modulating Desires Through Devotion: Hindu Devotionalism and the Science of Managing Desire." Journal of Cognitive Historiography 2, no. 2 (June 1, 2017): 98–115. http://dx.doi.org/10.1558/jch.30745.
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Gillis, Margie. "Dance and Desire." LEARNing Landscapes 3, no. 2 (March 2, 2010): 43–48. http://dx.doi.org/10.36510/learnland.v3i2.335.
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The author describes her lifetime relationship with dance and how it has touched every aspect of her life—physical, spiritual and emotional. The control and discipline methods of teaching dance when she was a child were ill suited to her curiosity and creativity. This curiosity and her "soul’s yearning" have led her to explore dance as a source of knowledge, expression, exploration, communication and soul connection. As a teacher of dance, she describes how it is important to encourage her students to explore their relationship to themselves in dance. Lastly, she gives uplifting guidelines to inspire both teachers and readers.
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Chessa, Luciano. "L'Arte dei “Romori”: Leonardine Devotion in Luigi Russolo's Oeuvre." Leonardo 41, no. 1 (February 2008): 43–48. http://dx.doi.org/10.1162/leon.2008.41.1.43.
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The author has discerned a deep interest in the occult arts at the core of Luigi Russolo's Art of Noises. Such an interest is confirmed by Russolo's admiration for Leonardo da Vinci. Leonardo's writings on music and acoustics constituted in fact a scientific and spiritual paradigm for Russolo; the former's mechanical musical-instrument projects were important models for Russolo's own, from 1913's intonarumori to the nuovo istrumento musicale a corde of 1931. Perhaps because of the futurists' ambivalent position toward the figure of Leonardo (proto-futurist or passatista), Russolo profusely quoted Leonardo but carefully avoided mentioning any borrowing.
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Anca, Motataianu, Andone Sebastian, Radu Cristina, Bajko Zoltan, Barcutean Laura, Balasa Adrian, Voidazan Septimiu, Stoian Adina, and Maier Smaranda. "Predictors of Depression in Caucasian Patients with Amyotrophic Lateral Sclerosis in Romania." Brain Sciences 10, no. 8 (July 22, 2020): 470. http://dx.doi.org/10.3390/brainsci10080470.
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Depression remains an underdiagnosed comorbidity which significantly decreases the quality of life in amyotrophic lateral sclerosis (ALS) patients. We aimed to investigate the prevalence of depression in a cohort of ALS patients with more than one year of disease evolution. A total of 50 ALS patients were evaluated with the Beck Depression Inventory II (BDI-II) and cognition, using the Mini-Cog Standardized Instrument (MCSI). The clinical disability was evaluated using the ALS Functional Rating Scale (ALSFRS). The prevalence of depression was 42.8%. A lower BDI-II score was significantly correlated with a higher education level, the spouse as a caregiver, spiritual devotion, and employment status (p < 0.05). A multiple linear regression analysis between the BDI-II score as the dependent variable and various independent variables such as spirituality, caregiver status, educational level, and occupational status revealed that only the type of caregiver (spouse or parent/child) significantly affected the BDI-II total score (p = 0.006). The functional disability significantly correlated with loss of appetite and loss of libido (p < 0.001). A high education, spiritual devotion, high ALSFRS, and the presence of the spouse as the caregiver were associated with the absence of depression.
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Rittgers, Ronald K. "Grief and Consolation in Early Modern Lutheran Devotion: The Case of Johannes Christoph Oelhafen'sPious Meditations on the Most Sorrowful Bereavement (1619)." Church History 81, no. 3 (August 2, 2012): 601–30. http://dx.doi.org/10.1017/s000964071200128x.
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This article seeks to make an original contribution to the study of early modern Christian devotion by examining a source that has received no scholarly attention of any kind: Johannes Christoph Oelhafen'sPious Meditations on the Most Sorrowful Bereavement(1619). Oelhafen, a prominent Nuremberg lawyer, composed thePious Meditationsshortly after his wife, Anna Maria, died. He did so in order to console himself and his eight children in the midst of their considerable grief. Drawing on well-known rhetorical devices and consolatory remedies, Oelhafen produced a work of private devotion that is remarkable in terms of its rich affectivity and considerable artistic skill. ThePious Meditationswas never published, rather Oelhafen intended it for a private circle of intimates, especially his children and their posterity. The work illustrates especially well the theme of spiritual self-care that was so prominent in early modern Lutheran devotion. ThePious Meditationsalso demonstrates how creative and resourceful early modern Christians could be as they sought to contend with mortality, loss, despair, the obligations of parenthood, and the frequently mysterious workings of providence.
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Shtekhman, Elena A., Yuliya A. Melnik, Alina V. Biyakaeva, Anna V. Baskakova, and Olga V. Shkurko. "Spiritual and moral values: an anthropological study of the duty and desire categories." SHS Web of Conferences 103 (2021): 01008. http://dx.doi.org/10.1051/shsconf/202110301008.
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The article is devoted to the study of phenomena, such as duty and desire. These phenomena are interpreted in different ways within the framework of various philosophical trends, starting from antiquity and ending with modernity. The authors emphasize the lack of consensus in the philosophical and scientific community in the interpretation of these categories. Thus, R. Descartes believed that the phenomenon of debt arose in the human mind under the influence of social conditions. On the contrary, I. Kant and C. Cordner argued that duty was a priori concept not associated with practice and life. In turn, L.Yu. Nikolaeva understood duty as the basis for forming the national-cultural ideal. Plato explained the phenomenon of desire by the imperfection of a human, whereas Aristotle understood desire as the product of a pleasant sensation. In turn, Spinoza argued that desire was an individual form of cognition of the world. Descartes and J. Locke believed that desire was a need for something that was not currently available. In general, the categories of duty and desire were clearly distinguished. Most philosophers consider duty as a characteristic of the social being of the individual, whereas desire is considered to be an empirical category, i.e., generated by the sensory experience of the individual. However, it is necessary not only to study these concepts more deeply but also to reveal their role in forming spiritual and moral values.
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Hanckock-Parmer, Teresa. "Vocation and Enclosure in Colonial Nuns’ Spiritual Autobiographies." Renascence 71, no. 3 (2019): 155–72. http://dx.doi.org/10.5840/renascence201971311.
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This article examines the discourse of enclosure utilized by Maria de San Jose (1656-1719, Puebla), Jeronima Nava y Saavedra (1669-1727, Bogota), and Francisca Josefa de Castillo (1671-1742, Tunja, Colombia) in their spiritual autobiographies. Despite dissimilar personal vocation narratives, these Hispanic nuns embraced enclosure as a tool of continuing spiritual advancement, both before and after actual profession of monastic vows. They portrayed the cloister simultaneously as connubial bedchamber and isolated hermitage, thus ascribing Baroque religious meaning to ancient anchoritic models through intersecting discourses of desert solitude, redemptive suffering, Eucharistic devotion, and nuptial mysticism. To attain ideal enclosure for self and others, these nuns advocated for reform in New World convents, which often reproduced worldly hierarchies, conflicts, and values. Enclosure, more than a symbolic vow or ecclesiastical mandate, constituted a formative practice that fostered correct action and attitude in nuns’ lives; these women conscientiously sought a cloistered life through which they cultivated holiness and created new spiritual meaning.
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Mills, Matthew J. "A Vindication of Desire: St Anselm, with C. S. Lewis." Downside Review 139, no. 2 (April 2021): 133–44. http://dx.doi.org/10.1177/00125806211016795.
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Despite different starting points, in the cloister and the world respectively, Anselm of Canterbury (1033-1109) and C. S. Lewis (1898–1963) enjoyed a mutual interest in the concept and experience of spiritual desire. Inspired by Lewis’ famous sermon, ‘The Weight of Glory’ (1941), but principally guided by Anselm’s reflections, this essay argues that desire exists in a dynamic relationship with love and that, as a journey of desire, the Christian life is extremely challenging, since it is a journey into mystery and towards moral perfection, but also contains and ultimately fulfils God’s promise of eternal joy. It is hoped that one by-product of this exploration may be to accord greater recognition to Anselm as a spiritual, even mystical, theologian, recognising him in Jean Leclercq’s description of an earlier monastic leader, Gregory the Great (d. 604), as a ‘doctor of desire’.
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Radha, M. "Female Education and Marital Problems in Thilagavathi’s Stories." Shanlax International Journal of Tamil Research 4, no. 4 (April 1, 2020): 28–33. http://dx.doi.org/10.34293/tamil.v4i4.2333.
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Themes in the history of Tamil literature adapt to the contemporary context. Literature is created by people with different levels of life. Political economics, socio-cultural and spiritual movements that arise from time to time affect literary creation. History in the history of literature is changing according to the context of the period in which the love of heroism and devotion to the religion of liberation in the world of literature.
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Muhammad Bilal, Nasim Ullah Khan, and Syed Qasim Shah. "Freedom and Desire: A Quest for Spiritual Journey in James Joyce’s Novel Ulysses/A Portrait of the Artist as a Young Man." Research Journal of Social Sciences and Economics Review (RJSSER) 2, no. 1 (March 7, 2021): 71–78. http://dx.doi.org/10.36902/rjsser-vol2-iss1-2021(71-78).
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This study, Freedom, and Desire: A quest for a spiritual journey in the novel by James Joyce, describes the journey of the main character of the story from his adolescence to the best way of conceptualizing the dynamic, multilateral relationship between individual experience and socio-cultural scope, since it recognizes the causal significance of culture but also recognizes individual choice and changes. The researcher examines the true desire which enables him to embrace his creative spirits “the actual experiences” which also symbolize freedom. This claim is formed by contemplating how many historical shifts in the socio-cultural context, i.e. the increase in freedom of choice, the shift in interpersonal patterns, the loss of traditional values, the loss of religious understanding, and the increasing conflict between the desire for individuality and the complexity of achieving it, have led to changes in the essence of true intentions and modern personhood. For this research, a qualitative method is adopted in the framework of Locke on Freedom (2015). It also points out and aims at the need to establish a new perspective on the provision of spiritual treatment in the field of freedom and desire, which focuses on improving the particular spiritual journey of the person, rather than simply reassuring spiritual distress. A man should not have to restrict himself to limited ideas, for this one has to go beyond limitation to change his mind which is the ultimate reality of advancement in life.
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Sativaldiyev, Pulatjon Adizovich. "Features Of Patriotic Education In Modern Conditions." American Journal of Social Science and Education Innovations 03, no. 02 (February 28, 2021): 370–74. http://dx.doi.org/10.37547/tajssei/volume03issue02-57.
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This article elaborates on the meaning of patriotism. It is shown that each person is proud of the achievements and culture of his homeland, the desire to protect the interests of the homeland and his people, devotion to their homeland, language, traditions and customs are formed through love for the motherland. Concepts such as the views of scholars on patriotism, types of patriotism, business patriotism are also reflected.
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Zink-Sawyer, Beverly. "Book Review: Kindling Desire for God: Preaching as Spiritual Direction." Interpretation: A Journal of Bible and Theology 65, no. 2 (April 2011): 217–18. http://dx.doi.org/10.1177/002096431106500235.
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Turov, I. V. "Ordinary Desire Role in Spiritual Practice of the Early Hassidism." Oriental Studies 2012, no. 57-58 (June 30, 2012): 147–57. http://dx.doi.org/10.15407/skhodoznavstvo2012.57-58.147.
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Pendharkar, Smita S., and D. Parthasarathy. "Pandharpur’s Wari." Asian Journal of Social Science 44, no. 1-2 (2016): 132–64. http://dx.doi.org/10.1163/15685314-04401007.
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This paper examines the wari as a discursive terrain produced by the interface of folk and Hinduised cultures. We focus on socio-religious interactions and divergences as crucial sites for the production of a discourse on the economy of worship, devotion and social equality. Popularly understood as a procession to Pandharpur, wari is understood here as a social force mediating the transmission of ideas and practices through the interface of various publics. We interpret wari as a process generated through the reflexivity of productive castes interacting with Brahminical Hinduism, and the articulation of social ethics reflecting specific realities and aspirations of allied communities with an emphasis on worldly relationships. The wari’s grammar of devotion subverts abstract notions of the spiritual by embedding them in the local and everyday. Its emergence from regional counter-hegemonic agitations reflects the existential crises and agency of Maharashtra’s productive castes, and the instrumentality of local parlance in demystifying Brahminical representations of society. The term discursive comprises a vocabulary of devotion addressing cultural material alienation, social disparity, agency and the formation of intentional publics in constituting sites for social reform. This paper relies on field data and existing literature to consolidate its argument.
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Lazure, Guy. "Possessing the Sacred: Monarchy and Identity in Philip II’s Relic Collection at the Escorial*." Renaissance Quarterly 60, no. 1 (2007): 58–93. http://dx.doi.org/10.1353/ren.2007.0076.
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AbstractTraditionally, Philip II’s massive relic collection preserved in the palace-monastery of the Escorial has been interpreted as a testimony to the Spanish king’s devotion to the cult of saints, and a proof of his support for the principles of the Tridentine Church. This essay explores some of Philip II’s more political and symbolic uses of relics, and studies their role in the construction of a monarchical, spiritual, and national identity in sixteenth-century Spain.
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Artana, I. Wayan, I. Ketut Suda, and I. Wayan Winaja. "Achieving physical and spiritual happiness on bhakti yoga." International journal of linguistics, literature and culture 5, no. 4 (July 31, 2019): 7–18. http://dx.doi.org/10.21744/ijllc.v5n4.685.
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The current paper discussed two points of view, namely; first, analyze critically the methods used to internalize bhakti yoga devotion to followers. Second, to critically analyze the implications that have arisen after the establishment of bhakti yoga ideology. These are very interesting to study because practically bhakti yoga provides “convenience” in achieving physical and spiritual happiness. That is, taking a way that does not twist can accelerate to religion destination, namely the achievement of physical and spiritual happiness. The results showed first, the process of understanding bhakti yoga ideology was carried out by (1) through nawa widha bhakti, (2) hermitage, (3) raising cattle, (4) associating with spiritual teachers (sadhu sangga). Second, the ingrained bhakti yoga ideology has implications for religious life, namely the use of symbols of religious sect identity unlike the use of japamala and tilaka. Implications to socio-culture, there is an interaction of follower’s culture before and after they take part in bhakti yoga in religious sects. The implication for the economy of religious sects and followers is a capital exchange between followers and capital accumulation on followers and organizations.
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Bond, Robert, and N. Shira Brown. "Testing of a (Spiritual) Self-Assessment Tool ((S)SAT) in a Community Hospital Setting." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 4 (November 23, 2020): 229–33. http://dx.doi.org/10.1177/1542305020949443.
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The (Spiritual) Self-Assessment Tool Study was designed to test the novel engagement tool’s effectiveness. Providing the (Spiritual) Self-Assessment Tool Study to newly admitted medical patients led to few instances where the tool was completed. Nevertheless, the (Spiritual) Self-Assessment Tool Study patient questionnaire generated significant secondary findings: a third of responding patients consider their hospital care incomplete without their care team having access to (Spiritual) Self-Assessment Tool data. Nursing staff also desire this data, but are unable to access it without the (Spiritual) Self-Assessment Tool or an equivalent source.
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Phuyal, Komal Prasad. "Of People and Protest: Spiritual Resistance in Newar Hymns." Literary Studies 34, no. 01 (September 2, 2021): 77–86. http://dx.doi.org/10.3126/litstud.v34i01.39527.
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The spiritual and the political at times merge together in the formation of powerful voice of protest in quest of social harmony. This is also seen in Newari cultural landscape. Newari hymns present that the collective imagination poetically transcends beyond the earthly domain of control of authority and social structures, revolting against the prevalent social order. The paper studies two historical Newari hymns “Shitala Maju” and “Bijaya Laxmi” from the perspective of the cultural resistance. When the hymns that are still sung as integral cultural performance in social life of the Newari settlements are analysed to examine the nature of their spiritual quest, the hymns, in the form of devotional poetry, emerge as a sharp critique of the then power structure. This paper argues that the Newari hymns raise the voice of people against the atrocities of both the state and/or the King in the form of spiritual resistance in its inner core though such poems externally display devotion as their primary ethos.
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N, Shubha. "Spiritual Evolution and Elevation of Aandaal as a Deified Heroine." International Research Journal of Tamil 3, S-1 (June 14, 2021): 123–27. http://dx.doi.org/10.34256/irjt21s119.
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The basis of Naalaayira Divya Prabhantham is about a human who becomes one with god in his/her physical form and obtaining wisdom to attain Divine Ecstasy. The doctrines of personification or ‘Avataar’ is the Central theme of Vaisnavism and Vaishnava Literature. These prabhantha paazurangal, one of the parts and parcel of it. Among the 12 Aalwars, Aandaaal is the only female Aalwaar. The Bhakthi or Devotion of Aandaal is a woman of the universe who woos the supereme God- Krishna/Kannan with heart and soul and unites with Him is called the highest intensity of emotion in Love. In this aspect an ordinary woman, who is elevated to the celestial status that how she reaches the level of a deity and what are the crucial stages she endures is the focal point at this research article.
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Golibovich, Kurbanov Firuz. "The Role of Digital Technologies in Enhancing Effectiveness of Museum Services." International Journal of Business, Technology and Organizational Behavior (IJBTOB) 1, no. 4 (August 12, 2021): 307–12. http://dx.doi.org/10.52218/ijbtob.v1i4.114.
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The article discusses issues related to the communication system of museum services and perspective aspects of the development of communication in this area based on the widespread use of digital technologies. The development of museum services, as a special sphere of spiritual education and the application of labor, is of great importance in the life of society. The place of the museum in the socio-cultural space of society is determined by the natural desire of a person to study his spiritual and material world, as well as the desire to familiarize himself with universal human spiritual and cultural values. In this regard, the role of the museum is significant, as the custodian of the cultural and historical values of society. Keywords: museum, museum services, economic stability, museum audience, communication, digital technologies
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Maryks, Robert A. "From the IJssel Valley to Paris and Rome via Montserrat." Church History and Religious Culture 101, no. 1 (February 23, 2021): 33–60. http://dx.doi.org/10.1163/18712428-bja10015.
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Abstract This essay aims to analyze the hitherto neglected (or deliberately avoided?) link between De spiritualibus ascentionibus (On spiritual ascents) by Zerbolt of Zutphen (1367–1398) and the Spiritual Exercises of Ignatius of Loyola (c. 1491–1556). Indeed, there is a more direct relationship between these two texts than between Ignatius’s Spiritual Exercises and the Exercitatorio spiritual by Abbot García Jiménez de Cisneros (1455–1510) and the Imitatio Christi (Imitation of Christ) by Thomas à Kempis (c. 1380–1441), which has received much more attention in the existing literature. A careful synoptic reading of these works reveals not only an intriguing congruence between Zerbolt and Loyola in terms of the scope and definition of their works; the general structure and vocabulary; humanistic soteriology and optimistic anthropology of human will; the role of introspection in reforming inordinate affections and affective devotion; the role of examen of conscience (both daily and general); frequent sacramental confession and Communion; the role of spiritual guide; the use of the five senses and composition of place as meditative techniques and importance of methodical mental prayer; and the centrality of imitation of Christ’s humanity, but also direct textual reciprocity. Zerbolt’s Spiritual Ascents appears to be a blueprint for Loyola’s Exercises.
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Yakubu, Abubakar. "Pondok, Tsangaya, and Old Age Spiritual Wellbeing." Tafkir: Interdisciplinary Journal of Islamic Education 2, no. 2 (July 25, 2021): 122–38. http://dx.doi.org/10.31538/tijie.v2i2.44.
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A Comparative analysis of practices obtained between the Pondok and Tsangaya with regard to traditional Islamic education and spirituality in Malaysia and Nigeria, indicates that, despite areas of similarity in origin and evolution, there exist a unique area of sharp contrast in relation to later life spirituality and elder care. The article maintains that, despite the two systems sharing wider similarities of originating from the traditional system of Arabic and Islamic education, the Pondok provides a complete platform for the spiritual life cycle, with opportunities for devotion from childhood to death. The Tsangaya on the other hand, covers childhood to early adulthood, thus, presenting a halfway approach to the spiritual life cycle. Recommendations were based on the need for the Tsangaya to model along aspects of the Pondok in a manner that will enable the incorporation of later life spiritual needs of the elderly. The purpose of this article is to carry out a comparative analysis of these two systems of traditional Islamic education , in relation to eldercare and spiritual wellbeing. The relevance of this paper lies in the fact that population aging is currently receiving attention as global crises, and issues of elderly wellbeing in all aspects are being explored towards addressing the needs of the elderly.
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Leonard, Kendra Preston. "Significations of Religious Desire in Louise Talma’s The Alcestiad." Religion and the Arts 17, no. 3 (2013): 289–310. http://dx.doi.org/10.1163/15685292-12341274.
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Abstract American composer Louise Talma’s opera The Alcestiad can be read as a highly autobiographical work; its themes can be understood as crucial elements of Talma’s own life. These correlations include: the demands and restrictions of society upon women’s behavior and desires, particularly its emphasis upon conforming to heteronormative performance, represented by Alcestis’s hesitant acceptance of marriage and motherhood, and Talma’s reluctant career as a pedagogue and internal conflict over her relationship with Nadia Boulanger; and the yearning for a life of devotion to a religion and a single art, in which Alcestis’s desire to serve as an oracular priestess of Apollo and Talma’s desire to dedicate herself to her work as a Catholic and as a composer are parallel tropes. This essay explores these parallels and demonstrates the ways in which the close relationships between The Alcestiad and Talma’s life are manifested in Talma’s use of rhythm in text-setting within the work.