Relevant bibliographies by topics / Spirituality Contemplation

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Spirituality Contemplation'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Spirituality Contemplation"

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Ouellette, Pierre, Patrick Snyder, and Raymond Carette. "L’application de la spiritualité bénédictine au loisir des personnes âgées : un modèle théorique du bonheur spirituel." Studies in Religion/Sciences Religieuses 40, no. 1 (2011): 21–44. http://dx.doi.org/10.1177/0008429810391854.

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Le but de cette réflexion théologique est de montrer, à l’aide d’un modèle théorique, comment l’application de la spiritualité bénédictine au loisir des personnes âgées peut favoriser le bonheur spirituel. L’analyse s’est articulée notamment autour d’un syllogisme. Le cœur de la spiritualité bénédictine est la contemplation. Or, les personnes âgées sont tout naturellement disposées à la réminiscence, à l’introspection et à la contemplation. Donc, la spiritualité bénédictine convient particulièrement au loisir des personnes âgées. Quatre valeurs bénédictines ont été retenues, à savoir la fraternité, la modération, l’hospitalité et l’humilité. Dans le modèle, la spiritualité bénédictine est reliée à la contemplation, à l’union avec Dieu et au bonheur spirituel. Par ailleurs, la spiritualité bénédictine, le loisir contemplatif et les personnes âgées sont interreliés; en plus, les personnes âgées et le loisir contemplatif sont directement reliés à la contemplation. Bref, il s’agissait de jeter un regard bénédictin sur le loisir, le vieillissement et le bonheur. The purpose of this theological reflection is the application of Benedictine spirituality to the leisure of older people. Based on a syllogism, it presupposes that the heart of Benedictine spirituality is contemplation. Hence, older people are predisposed to reminiscence, introspection and contemplation. Therefore, Benedictine spirituality is particularly appropriate for the leisure of older people. Four Benedictine values were selected namely fraternity, moderation, hospitality and humility. Also in a proposed theoretical model, Benedictine spirituality is related to contemplation, union with God and spiritual happiness. Furthermore, Benedictine spirituality, contemplative leisure and older people are all interrelated while older people and contemplation are directly related to contemplation. Essentially, this paper aimed at providing a monastic outlook on happiness, aging and contemplative leisure.
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Jordan, Nané. "Goddess Puja in California: Embodying Contemplation Through Women’s Spirituality Education." Contemplative Practice, Education, and Socio-Political Transformation (Part Two) 21, no. 1 (2020): 13–25. http://dx.doi.org/10.7202/1071571ar.

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This essay conveys an embodied, relational view of contemplative practice in education through my experience of a “Goddess puja.” I undertook this puja with two other women in the context of exploring and documenting the experiences of seven faculty and student alumni, myself included, within a Women’s Spirituality Master of Arts (WSMA) degree program located in the San Francisco Bay area. I highlight a holistic, ritual scope for considering “contemplative practices,” by engaging an embodied view of contemplative practice based from Women’s Spirituality education. The practice of Goddess puja or worship is a devotional, contemplative ritual offering of flowers and substances made to the deity in order to receive her blessing. The practice of supplicating Goddess impacts my work in midwifery and my lived philosophy, where ritual contemplation evokes further learning and inquiry about the nature of birth and birth-giving.
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Brice, John, and Celia Kourie. "Contemplation and Compassion: The Heart of a Franciscan Spirituality of Clinical Pastoral Supervision." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 60, no. 1-2 (2006): 109–16. http://dx.doi.org/10.1177/154230500606000111.

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After five years of supervising CPE modules in two different hospitals in South Africa, a chaplain supervisor reflects on how his Franciscan spirituality had impacted his supervisory ministry. He describes how he was able to narrow the impact to two defining Franciscan qualities: contemplation and compassion. This article explores the relationship between spirituality and clinical pastoral supervision. Then the Franciscan dimension of contemplation and compassion of Franciscan spirituality are considered. Finally some contours of a Franciscan spirituality of clinical pastoral supervision are described.
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Lingner, Christian. "Toward a Holistic Contemplative Vision:." Lumen et Vita 10, no. 1 (2019): 9–17. http://dx.doi.org/10.6017/lv.v10i1.11971.

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Ignatian spirituality is characterized by an emphasis on contemplation as a means of discernment, an approach that highlights the unity of the interior and ethical dimensions of the Christian life. Yet Ignatius’ Spiritual Exercises are also defined by the modus operandi of the contemplative method outlined therein, one that highlights the imagination’s role in a receptive and interactive engagement with the person of Christ as depicted in the Gospels. Though 20th century German Catholic philosopher Josef Pieper is most commonly associated with his popular works on Aquinas and the cardinal virtues, there is a contemplative undercurrent throughout his writing that corresponds with the thought of St. Ignatius of Loyola. Pieper defines contemplation as “a visual perception prompted by loving acceptance,” stressing both the receptive posture of the individual but also the intrinsic pairing of contemplation and ethics in an active response of embracing existence. Much as Ignatius believes the imagination, the inner capacity that links creativity and memory in an individual, to be pertinent to spiritual development, so Pieper asserts that an imaginative representation of Being through the creation of art and participation in communal worship proceeds from love and cultivates the individual’s capacity to perceive lovingly.
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McClintock, Clayton H., Micheline Anderson, Connie Svob, et al. "Multidimensional understanding of religiosity/spirituality: relationship to major depression and familial risk." Psychological Medicine 49, no. 14 (2018): 2379–88. http://dx.doi.org/10.1017/s0033291718003276.

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AbstractBackgroundPrevious research has shown prospectively that religiosity/spirituality protects against depression, but these findings are commonly critiqued on two grounds, namely: (1) apparent religiosity/spirituality reflects merely an original absence of depression or elevated mood and (2) religiosity/spirituality too often is measured as a global construct. The current study investigates the relationship between depression and religiosity/spirituality by examining its multidimensional structural integrity.MethodConfirmatory factor analyses with a previously observed cross-cultural factor structure of religiosity/spirituality variables were conducted on an independent sample, diagnostic and familial risk subgroups from this sample, and a subsample of the original cross-cultural sample. Linear regressions onto a previous diagnosis of major depressive disorder (MDD) 5 years prior to assess the potential attenuating impact of a previous depression was explored.ResultsAcross familial risk groups and clinical subgroups, each of the previously validated religiosity/spirituality domains was confirmed, namely: religious/spiritual commitment, contemplative practice, sense of interconnectedness, the experience of love, and altruistic engagement. Previous MDD diagnosis was associated with a lower religious/spiritual commitment among high-risk individuals, higher contemplation among low-risk individuals, and lower importance of religion or spirituality regardless of risk group.ConclusionsStructural integrity was found across familial risk groups and diagnostic history for a multidimensional structure of religiosity/spirituality. Differential associations between a previous diagnosis of MDD and level of religiosity/spirituality across domains suggest a complex and interactive relation between depression, familial risk, and religiosity/spirituality. Accounting for an empirically valid, multidimensional understanding of religiosity/spirituality may advance research on mechanisms underlying the relationship between religiosity/spirituality and mental health.
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Resch, Dustin. "Christ and Contemplation: Doctrine and Spirituality in the Theology of Rowan Williams." Anglican Theological Review 97, no. 2 (2015): 219–38. http://dx.doi.org/10.1177/000332861509700203.

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This article examines the integration of doctrine and spirituality in selections of the work of Rowan Williams. The contours of this integration are elucidated through attention to the ways that Williams critiques the notion, prevalent in several modern spiritualties, of a stable hidden self that is to be excavated through various forms of therapy. In place of this notion, Williams articulates a view of the self that is always in the process of becoming, and he does so by deploying resources drawn from the Christian theological tradition. Williams's theologically derived convictions about the self mesh nicely with his contemplative spirituality: a posture of silent attentiveness and patient openness to the presence of God and so also to other creatures.
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Sharma, Kamal. "The Journey Within: Inner Calling as Spiritual in R. K. Narayan’s The Guide and Robin Sharma’s The Monk Who Sold His Ferrari." Literary Studies 34, no. 01 (2021): 57–66. http://dx.doi.org/10.3126/litstud.v34i01.39524.

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The Journey within begins when people start contemplating about the real purpose of their existence. The contemplation of longing to know the real purpose of life starts in the process of sitting with mindfulness – meditation which transcends the survival purpose of life. It leads to spirituality, the ability to talk to oneself or the heart - the inner calling, leads humans towards the perception of Divine within oneself, treasure within oneself and happiness within oneself. R. K. Narayan’s The Guide and Robin Sharma’s The Monk Who Sold His Ferrari carve out spiritual traces where protagonists find pleasure and happiness. In The Guide, the transformation of Raju from a tourist guide to spiritual guide for the sake of humankind and his interconnectedness with the Divine owes much to the self-realization as well as to his heart. In the same way, The Monk Who Sold His Ferrari transcends the material prosperity and reaches to the state of ecstasy as exemplified in spiritual preaching of the monk - Robin. Following the spirituality as theoretical tool, the article the central characters and explores their transformation towards spiritual awakening.
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Edwards, Don. "“Practical” Mysticism Seeking to Unite Contemplation and Action." Pacifica: Australasian Theological Studies 15, no. 2 (2002): 174–89. http://dx.doi.org/10.1177/1030570x0201500204.

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Over a number of centuries, many Christians have shown a concern to unite contemplation and action. It has turned out, though, that this quest confronts practical and theological difficulties. It is timely to ascertain whether it is still a matter of concern to Christian spirituality and theology now to hold these two elements together. If so, we need to discern what resources there might be for a fresh approach that addresses some of those difficulties. This involves taking up the wisdom of the ongoing mystical tradition in Christianity (the focus here will be on the tradition found in the Western Church), and bringing to bear fresh insights from contemporary theology.
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Farrell, Thomas S. C., Bradley Baurain, and Marilyn Lewis. "‘We Teach Who We Are’: Contemplation, Reflective Practice and Spirituality in TESOL." RELC Journal 51, no. 3 (2020): 337–46. http://dx.doi.org/10.1177/0033688220915647.

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For most of its history, the field of teaching English to speakers of other languages (TESOL) has focussed much of its attention on teaching methods and curricula to the exclusion of the person who must deliver them. In this article we propose that TESOL recognize the inner lives of teachers through understanding their spirituality from the perspective of the teacher’s personal and professional being and becoming. We encourage teachers to reflect on the spiritual dimensions of practice and propose how these might interface with standard disciplinary knowledge to produce more integrated language teachers.
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Black, Jonathan. "The Holy of Holies: Pentecostal Spirituality and the Breaking of Bread." Journal of Spiritual Formation and Soul Care 13, no. 1 (2019): 62–87. http://dx.doi.org/10.1177/1939790919896336.

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The Lord’s Supper is not widely considered a distinguishing mark of Pentecostal spirituality, and yet the Breaking of Bread has been at the very centre of British Pentecostal worship and devotion from the very beginnings of the movement. This article examines key features of Pentecostal eucharistic spirituality through a consideration of Pentecostal writing on the sacrament as well as the songs and practices of Pentecostal eucharistic worship. It is argued that a Pentecostal spirituality of the Supper rooted in meeting with the crucified and risen Christ in the Holy of Holies of the Lord’s Table encompasses the whole of the Christian life, by flowing out from the Breaking of Bread in contemplation, embodied response, cross-shaped speech, empowered mission, and holiness of life, and then drawing others back in to the Table to encounter the presence of Jesus in thanksgiving and joy.
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Dissertations / Theses on the topic "Spirituality Contemplation"

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Nelstrop, Louise Ann. "A reconsideration of Richard Rolle's account of contemplation with a special focus on affectivity." Thesis, University of Birmingham, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.289379.

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O'Keeffe, Anne. "The art of presence : contemplation, communing and creativity /." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/7072.

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The Art of Presence: Contemplation, Communing and Creativity reflects on the making of a dance theatre work called Song of Longing presented at Victorian College of the Arts in 2008. Song of Longing was made in collaboration with the cast, who participated in a process centred on improvisation. The resulting performance was a synergy of dance and unaccompanied singing.<br>The thesis is an investigation of the choreographer's ongoing exploration of movement, singing and improvisation, informed by Buddhist philosophy. Both the writing and the performance mirror an embodied practice - making tangible themes and concepts that have emerged into consciousness.<br>Central interests include the ‘life-world’ of the artist and its influence on the creative process, the concepts of spirituality, spirit and ‘flow’, the experiential focus of the inquiry, improvisation as presence and the value of art as healing and therapy.<br>While the perspective of the writing is drawn from the subjectivity of the practitioner, the aim of the work is to draw on the broader fields of research in these areas and to connect with the creative practices of other artists. To this end, a conventional survey of the literature has been augmented by writings and teachings on Buddhism and other spiritual practices, documentaries and visual art. Interviews with artists in Australia and India and thoughts from the performers of Song of Longing are also included.
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Prather, Judy Henderson. "Developing a method for introducing contemplative prayer to Baptists and other evangelical Christians." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Marankey, Robert Martin. "The contemplative life and a life of contemplation: The cases of Thomas Keating (1923-2018) and Henri J M Nouwen (1932-1996." University of Western Cape, 2021. http://hdl.handle.net/11394/8373.

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Philosophiae Doctor - PhD<br>There has been an upsurge of interest in Christian spirituality in recent years. In this thesis I will provide a brief survey of the history and forms of Christian spirituality in order to sketch the background against which this study will be situated with specific reference to the history of contemplative spirituality. Beginning with the life and teachings of the Desert Fathers it will show that contemplative prayer is firmly rooted in the ancient Christian tradition. More specifically, I will focus on two contemporary exponents of the contemplative tradition of spirituality, namely Thomas Keating (1923-2018) and Henri Nouwen (1932-1996).
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Horn, Lindsay R. "The Transformation of the Human Person Through Contemplation: An Analysis of John Cassian's Conferences." University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1626084936036699.

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Vieira, Filho José. "ESPIRITUALIDADE E ARTE: Um estudo do Processo de Transcendência na Produção e Contemplação da Cerâmica." Universidade Metodista de São Paulo, 2013. http://tede.metodista.br/jspui/handle/tede/271.

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Made available in DSpace on 2016-08-03T12:19:27Z (GMT). No. of bitstreams: 1 JoseFilhop1-110.pdf: 2862164 bytes, checksum: 6b3e85037feb77785e71c9b2f37891a4 (MD5) Previous issue date: 2013-03-14<br>The present study, object of this dissertation, intends to demonstrate transcendence that takes place during the processing and contemplation of ceramics. In other words, to present the link between Spirituality and Art. For that purpose, the concepts about spirituality pointed out by Leonardo Boff and Meishu-Sama form the point of support for the study. Meishu-Sama s considerations related to art had been added, and they constitute the main part of the framing of the research. The whole processing of Ceramic Art process from the selection of clay until the firing is described in this dissertation. Concomitantly, the stage of work contemplation is equally taken into consideration from the cooling of furnace to the contact of the ceramist with his work. Parallel to theory on transcendence, spirituality and art, photographs explain the stages of doing ceramics, and ceramic pieces help understand what we intend to analyze the presence of spirituality during the production of an art work here, more specifically, ceramics.<br>O presente estudo, objeto desta dissertação de mestrado, visa demonstrar a transcendência que ocorre na produção e contemplação da cerâmica. Em outras palavras, apresentar o vínculo entre Espiritualidade e Arte e, para tanto, os conceitos sobre espiritualidade pontuados por Leonardo Boff e de Meishu-Sama constituem os pontos de apoio para o estudo. Acrescentamos igualmente as considerações de Meishu-Sama relativamente à arte, as quais constituem a forma central para estruturação da pesquisa. Todo o processo de produção da Arte Cerâmica desde a escolha da argila até as queimas é descrito na dissertação. Concomitantemente, a fase de contemplação da obra é igualmente levada em consideração a partir do resfriamento do forno até o encontro do ceramista com sua obra. Paralelamente à teoria acerca da transcendência, espiritualidade e arte, fotografias explicam as fases do fazer cerâmico, e peças de cerâmicas auxiliam na compreensão do que pretendemos analisar a presença da espiritualidade durante a produção de uma obra artística aqui, mais especificamente, a cerâmica.
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Quinn, Roseann M. "Attending to wonder toward a contemplative life-stance for prayer and ministry /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Atkinson, R. "Encountering God : using contemplative and charismatic spirituality in evangelical urban mission." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683008.

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Berry, Judith Elizabeth. "Thomas Merton’s "Theology of Resistance" : towards a political interpretation of his contemplative spirituality." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.566682.

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This thesis is an exploration of what the monk, Thomas Merton OCSO, (1915-68) called his "theology of resistance". Its purpose is to establish that this theology was a politically as well as a spiritually inspired critique of America in the modem era, and to illustrate the coherent development of Merton's contemplative spirituality and political commitment. As an extension of this discussion I have argued in this thesis that Thomas Merton should be seen as a politically active contemplative as opposed to a social critic and a somewhat passive critic at that. It is the aim of this thesis to argue that the full implications of Merton's "theology of resistance" have not been fully understood; and that Merton commentators and scholars have overlooked the core issues of marginality and protest in his work. Central to this thesis, then, is the suggestion that Merton's "theology of resistance" was a "revolutionary" synthesis of monastic protest and contemplative marginality. A synthesis which enabled the contemplative to place himself on the margins of society, but in solidarity with all other marginal groups and people. What I am suggesting is that Merton's "theology of resistance" was the culmination of a contemplatively inspired political consciousness, an attempt to grapple with the radical and transformative potential of the marginal, the dispossessed, the peripheral, the monk.
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Nolan, Kim. "Laughing Buddhas: The Everyday Embodiment of Contemplative Leadership." Antioch University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1379420891.

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Books on the topic "Spirituality Contemplation"

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Zuercher, Suzanne. Enneagram spirituality: From compulsion to contemplation. Ave Maria Press, 1992.

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Pilgrimage of a soul: Contemplative spirituality for the active life. IVP Books, 2010.

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Gutzwiller, Jörg. Oasen der Besinnung: Ein spirituelles Angebot. Jordan-Verlag, 2011.

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Madigan, Patrick. Penance, contemplation, and service: Pivotal experiences of Christian spirituality. Liturgical Press, 1994.

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Cartford, Larry D. Jesus' spirituality and yours: From contemplation to cross-action. Fairway Press, 1987.

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Merton, Thomas. Choosing to love the world: On contemplation. Sounds True, 2008.

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Contemplation and midlife crisis: Examples from classical and contemporay spirituality. Paulist Press, 2008.

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Raguin, Yves. Ways of contemplation East and West. Ricci Institute for Chinese Studies, 1997.

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Keating, Thomas. The better part: Stages of contemplative living. Continuum, 2000.

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Schmidt, Andreas. Remain in me--: Contemplative life in the world. Scepter, 2011.

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Book chapters on the topic "Spirituality Contemplation"

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Stebbins, Robert A. "Contemplation and Spirituality." In Leisure and Positive Psychology: Linking Activities with Positiveness. Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1007/978-1-137-56994-3_5.

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Mahaffey, Patrick J. "Contemplative Yoga and Awakening." In Integrative Spirituality. Routledge, 2018. http://dx.doi.org/10.4324/9781138610408-8.

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Johnson, Aostre. "Spirituality and Contemplative Education." In Spirituality across Disciplines: Research and Practice:. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31380-1_9.

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Motha, Jennifer. "Spirituality and Its Relevance for the Contemplative Educator." In Spirituality, Education & Society. SensePublishers, 2011. http://dx.doi.org/10.1007/978-94-6091-603-8_4.

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Escrader, Anne. "Community and Practical Spirituality: Perspectives on L’Arche as an Arena for Contemplative Transformation." In Practical Spirituality and Human Development. Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-3687-4_14.

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Giraud, Cédric. "Les noces d’exégèse et de contemplation: La spiritualité d’Hugues et de Richard de Saint-Victor." In Existe-t-il une mystique au Moyen Âge ? Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.stmh-eb.5.123007.

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Van Nieuwenhove, Rik. "Gifts of the Holy Spirit, Prayer, and a ‘Sapiential’ Notion of Wisdom." In Thomas Aquinas and Contemplation. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192895295.003.0007.

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This chapter refutes a charismatic or sapiential reading of Aquinas’s theology. This sapiential interpretation has almost become a new orthodoxy amongst scholars today. Three topics are considered. First, it examines the rather tenuous relation between theological contemplation and prayer and finds that prayer is mainly petitionary and therefore an act of the practical intellect, whereas theological contemplation relies on the theoretical intellect. Secondly, it considers in detail the evolution of Aquinas’s spirituality of the gifts of the Holy Spirit (from his Commentary on the Sentences to the Secunda Secundae), and argues that these became increasingly less central to his notion of theological contemplation (but remained utterly central to contemplation ‘broadly conceived’). Finally, it discusses the notion of so-called ‘sapiential theology’ itself and demonstrates that Aquinas was altogether rather sceptical of ‘sapiential’ (as sapida) notions of wisdom.
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O'Reilly, Terence. "Meditation and Contemplation: Monastic Spirituality in Early Sixteenth-Century Spain." In Faith and Fanaticism. Routledge, 2017. http://dx.doi.org/10.4324/9781315255538-4.

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Loewenthal, Naftali. "Habad Contemplation in Context." In Hasidism Beyond Modernity. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764708.003.0007.

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Habad teachings on prayer give a personal, individualistic dimension to the life of the hasid, as do Bratslav teachings on hitbodedut. Further, Habad teachings on contemplation, particularly in the twentieth century, constitute an interesting form of response to modernity: a reaching into the deep spiritual resources of hasidism in order to confront a changing world. However, would spiritually demanding systems of contemplation be relevant to the average member of the hasidic community? Does Habad contemplation lead away from the world or towards it? Such issues are discussed in this chapter together with consideration of examples of the contemplative individual, who, rather than being a lone mystic, fulfils a significant role in Habad society as a mashpia, spiritual guide, seeking to bond people together and maintain awareness of spiritual values.
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Rademacher, Nicholas K. "Recapitulating the Just Society in a Word: “Love. Just Love.”." In Paul Hanly Furfey. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823276769.003.0011.

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In the last two decades of his life, Furfey continued to promote social change through spirituality, scholarship, and activism. He performed empirical sociological research, reflected on those findings through the lens of Catholic social teaching and ethics, and he advocated peace, racial justice and economic equality. Here, as he also reflected on his lifelong commitment to social justice from within the Christian tradition, Furfey became increasingly explicit and specific in articulating the necessary role of the Christian intellectual in bringing about social change by identifying and raising awareness about social problems as well as charting a way to redress those problems. In that respect, he reframed his longstanding argument that personalism and social legislation must go hand-in-hand. Drawing on liberation theologians’ insights, he began to talk in terms of the need for foundational structural change through nonviolent direct action. Prayer, in the form of contemplation, remained at the center of the Furfey’s technique for social reform. Indeed, as he approached the end of his life, he summarized his quest for social transformation in a single word, love.
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