Journal articles: 'Spirituality of the Christian East'

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Behr, John. "The Spirituality of the Christian East, Volume 2: Prayer (review)." Catholic Historical Review 92, no. 3 (2006): 282–83. http://dx.doi.org/10.1353/cat.2006.0161.

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Wiseman, James, O. S. B. "The Story of Christian Spirituality: Two Thousand Years from East to West (review)." Catholic Historical Review 88, no. 3 (2002): 555–56. http://dx.doi.org/10.1353/cat.2002.0165.

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Constantelos, Demetrios J. "The Spirituality of the Christian East: A Systematic Handbook. Tomaš Špidlík , Anthony P. Gythiel." Speculum 63, no. 2 (April 1988): 476–78. http://dx.doi.org/10.2307/2853294.

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Harkovschenko, Yevgen A. "Sophia's theme in world and national spirituality." Ukrainian Religious Studies, no. 29 (March 9, 2004): 86–95. http://dx.doi.org/10.32420/2004.29.1488.

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The Sophia tradition was formed in European philosophical and religious creativity and was developed in the pre-Christian period by Plato. Then it was reflected in Gnosticism and Neo-Platonism, the writings of prominent theorists of Christianity - fathers and teachers of the church, mystics of the Middle Ages. This tradition was reflected in the temple architecture and iconography of the Orthodox East, and took a systematic form of the doctrine of sophiology in the "philosophy of unity." The doctrine of Sophia the Wisdom of God is set forth in the biblical book of the parables of the Solomons, as well as in the non-canonical books of the Old Testament - the Wisdom of Solomon and the Wisdom of Jesus the son of Sirach. In Ukraine, Sofia teaching has been known since medieval times and was a feature of Kyiv Christianity.

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Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (August 2007): 409a. http://dx.doi.org/10.1017/s0020743807070936.

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This paper traces the significant role of Sufism in promoting Muslim—Christian dialogue at a time of growing friction and colonial encroachment. The widening gap in power and wealth between the Western and Muslim world from the 19th century onward heightened cultural animosity between the two but also evoked ecumenical efforts to diffuse this contention. One such effort was Islamic modernism, which promoted a liberal interpretation of scripture and advocated the establishment of an inclusive polity that would encompass women and religious minorities. Islamic modernism gained considerable attention in the research literature. By contrast, another important ecumenical discourse, based on Sufism, which emerged in the early 20th century and was joined by Muslims and European Christians alike, has remained largely unexplored in the literature. Cairo, Rome, and Paris constituted the geographical points of convergence of this discourse; the Sufi teachings of Ibn al-ءArabi (d. 1240) provided its ideological core. Most participants sought to position Sufi values as a cultural bridge between East and West, although political considerations were also involved. This paper shows that far from being anachronistic or detached from reality, as some of its vociferous critics charged, Sufism remained a vital tradition well into modern times. Moreover, it engendered a lively debate within Western intellectual circles over the role of spirituality in modern life.

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Ashdown, Andrew. "An Exploration of the Christian-Muslim Landscape in Modern Syria and the Contribution of Eastern Christian Thought to Interreligious Dynamics." Poligrafi 25, no. 99/100 (December 23, 2020): 79–99. http://dx.doi.org/10.35469/poligrafi.2020.226.

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This paper considers Christian-Muslim relations in modern Syria and the importance that eastern Christian thought can make to the interreligious context within the Middle East. It briefly describes the diverse historical and contemporary Christian and Muslim religious landscapes that have cohabited and interacted within the country and the cultural, religious, and political issues that have impacted the interreligious dynamic. Based on fieldwork undertaken in government-held areas during the Syrian conflict, combined with critical historical and Christian theological reflection, the article contributes to understanding Syria’s diverse religious landscape and the multi-layered expressions of Christian-Muslim relations, in a way that has not been previously attempted. Providing insights into interreligious praxis prior to the conflict and in its midst, the article contributes to an understanding of the effect of conflict on interreligious relationships. The article considers the unique contribution of eastern Christianity to the Christian-Muslim dynamic and concludes that the significance of the theology and spirituality of the ‘Antiochene’ paradigm has been under-recognised in western discourse and that, having coexisted within the cultural environment of Islam, it is uniquely placed to play a major role in Christian-Muslim dialogue and the reframing of Islam’s engagement with modern society.This article contributes therefore to knowledge and understanding of the changing Christian-Muslim dynamic in Syria and the neighbouring region; a new understanding of the religious landscape; and a door to exploring how eastern Christian approaches to Christian-Muslim relations may be sustained and strengthened in the face of the considerable religious and political challenges faced by both communities today.

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Balzer, Marjorie Mandelstam. "Local legacies of the GULag in Siberia." Focaal 2015, no. 73 (December 1, 2015): 99–113. http://dx.doi.org/10.3167/fcl.2015.730108.

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This essay, based on field notes from 1976 to 2013, explores resonances of the GULag and exile system in Siberia, focusing on often ignored indigenous peoples in villages and towns. Interethnic relations, diverse community relationships with prison camps, and dynamics of Russian Orthodox and pre-Christian spirituality are explored. Debates about how to understand, teach, and memorialize the significance of the Stalinist system are analyzed, as are issues of shame, moral debilitation, and cultural revitalization. Featured cases include the Khanty of West Siberia, Sibiriaki of West and East Siberia, plus Éveny, Évenki, Yukagir, and Sakha of the Sakha Republic (Yakutia). The author argues that what local people have chosen to emphasize as they reflect on and process the GULag varies greatly with their and their ancestors' specific experiences of the camps and exiles, as well as with their degrees of indigeneity.

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Conn, Joann Wolski. "The Story of Christian Spirituality: Two Thousand Years from East to West. Edited by Gordon Mursell. Minneapolis: Fortress, 2001. 384 pages. $35.00." Horizons 29, no. 1 (2002): 158. http://dx.doi.org/10.1017/s0360966900009853.

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Chłopowiec, Michał. "Pokutna peregrinatio we wczesnym średniowieczu." Vox Patrum 69 (December 16, 2018): 83–103. http://dx.doi.org/10.31743/vp.3253.

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Pilgriming is generally understood as a kind of motivational, religious mowing to “saint places” revived by the atonement intention (to rarely thankful) for God given goodness, which is subjectively believed to be meaningful. In thereby interpretation, only visible aspect comes to the foreground, without getting into its theological proof. In hereby elaboration, however, the topic of theological issue is touched upon, not in a sense of a detailed meaning of the notion, but by showing the historical determinations conditioning the way of understanding the notion. In Christian bastion of the discussed phenomenon is the Middle East, from where the solutions have been transferred to the West, in somewhat different categories. The transfer, both in theory and in practice, could be possible only due to people’s engagement, who were fascinated with the eastern spirituality. Some of the famous names, who could be distinguished are Jerome, John Cassian or Melania the Elder, the most active figures. The idea of pilgrimage transferred to the west, hasn’t been, clearly, intact in its form, but exposed to, based on different local accents, evolutionary changes. It is shown in interpretation changes applied, in reference to the notion of peregrinatio, inland and in the British Isles.

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Kozłowski, Janusz. "About the essense of the masurian Gromadkar movement." Masuro-⁠Warmian Bulletin 304, no. 2 (July 20, 2019): 218–42. http://dx.doi.org/10.51974/kmw-134839.

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After the Reformation Masurians as subjects of the rulers of the first evangelical state in the world became Lutherans. Over time, the inhabitants of the southern areas of Easy Prussia and the so- called Lithuania Minor felt the lack of the deepened spirituality, which they did not find in the evangelical church. Through the settled in Gąbin (Gumbinnen) exiled from the area of Salzburg pietist Evangelists in Masuria, “The six books on True Christianity” by John Arndt appeared. The book, after the Bible and the Small Catechism of Luther became the most popular among people of Masuria. The first piety movements appeared in Masuria in the county of Nidzica and Szczytno at the turn of the 18th and 19th centuries. However their true upturn took place from the 1840s. It manifested itself in running home services, prayer meetings- so-called “beads” and increased activity of travelling preachers. In the seventies and eighties of the nineteenth century, The Gromadkar movement comprised between 30 and 80% of the Masurian population. The centre of the Masurian clusters was located near Szczytno, Pisz and Mrągowo. Registered in 1885 by the Prussian Lithuanian Christopher Kukat , the East Prussian Evangelical Prayers Association which with the help of its bilingual (German Lithuanian) paper Pakajaus Paslas/ Friedens- Bote gave the organizational framework to the East Prussian clusters. At the turn of 19th and 20th centuries, the Gromadkar movement reached its apogee, also spreading among the Mazurian workers’ communities in the Ruhr. Since the First World War, there has been a gradual stifling of the movement, which in the Nazi era entered agonal phase. The key to understanding the world of clusters is the “Six Books on True Christianity” by John Arndt, in which he creates a kind of bridge between Luther’s teachings and the writings of the Rhine mystics of Master Eckhart, John Tauler and Henry Suzo, giving Mazurians directions for spiritual growth. It was supposed to rely on “Six Books” to deny yourself, to reject your own ego, to seek contact with God, indicating as the goal the union with God. The uniqueness of the Gromadkar movement consisted in going beyond the Lutheran principle of “justification by faith” and entering the ground of Christian mysticism unknown to the Evangelical doctrine, which happened through the work of Arndt. An additional aspect that opens up in this context is the Slavic and Lithuanian spirituality and the sensitivity of the crowd, without which undoubtedly it would not be possible to practice mysticism on the basis of the Evangelical religion.

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Molendijk, Arie L. "Het wereldparlement van religies te Chicago (1893)." NTT Journal for Theology and the Study of Religion 69, no. 1 (February 18, 2015): 1–20. http://dx.doi.org/10.5117/ntt2015.69.001.mole.

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The aim of this contribution is to give a coherent account of the World Parliament of Religions held in Chicago in 1893. The meeting was organised in the context of the Columbian World Exhibition, which celebrated 400 years of America. The Parliament convened in the main hall of the Chicago Art Institute and attracted 150,000 people, according to one of the lengthy reports. Various aspects are addressed: the objectives of the organisers, the character of the various reports of this mega-event, the participation of women, the relationship between the Christian organisers and the representatives of the East, the various ‐ opposing ‐ claims about the superiority of specific forms of religion and culture (for instance, the juxtaposition of the material West and the spiritual East), the tendency to spiritualize religion, and the role of the emerging field of religious studies versus the ‘interfaith’ character of the Parliament. It is hardly possible to draw one final conclusion from this heterogeneous event, but perhaps one can say that the participants were convinced of the ultimate meaning of ‘religion’ ‐ however defined ‐ as a force against indulging in consumerism and materialism.

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Boyko, Vladimir. "The Knightly Ideal of N.A. Berdyaev and the World War." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 395–417. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-395-417.

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The knightly ideal of N.A. Berdyaev is one of the major components of his creativity: “the spirit of chivalry” is a unique alternative to “the spirit of the bourgeois”, to “world philistinism” and total, self-sufficing, godless statehood. Berdyaev believes in the great historic mission of Russia – to become a connecting link between the East and the West, to unite two streams of world history. The First World War adds an urgency to these themes. The Russian thinker interprets this war as an epoch of great tests, hopes that it will lead to spiritual awakening of Russia, will give courage and nobleness to the Russian people, provide the Russian person with attributes of the knight. Berdyaev is convinced of the necessity of qualitative changes of Russian national consciousness and being. War as a phenomenon of a spiritual order shows that only spiritual power can eradicate violence in the world. According to the well-known concept of “the new Middle Ages”, the barbarity of war overcomes bourgeois decadence and opens the potential of the humane person; war expands culture horizons, opens new resources. Russia needs people of dignity and honour, people who realize the greatness of divine power. Russian society should join the world civilization; internally accept Christian revelations about humanity. Berdyaev confirms that the idea of knightly service is anticipated in Christian morality, it’s crucially important for the history of personal formation. The precondition of success of the historic world mission of Russia is the liberation of the ‘Russian soul’ from domination of womanly, natural, potentially chaotic elements. The problem of choosing between the East and the West, declares Berdyaev, defines the fate of Russia. Russian national consciousness should accept the cultural heritage of the West imminently. Only focusing on the self-forged knightly courage and responsible creative personality will allow Russia to change spiritually, and successfully solve problems on a global historical scale.

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Ariel, Yaakov. "From a Jewish Communist to a Jewish Buddhist: Allen Ginsberg as a Forerunner of a New American Jew." Religions 10, no. 2 (February 7, 2019): 100. http://dx.doi.org/10.3390/rel10020100.

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The article examines Allen Ginsberg’s cultural and spiritual journeys, and traces the poet’s paths as foreshadowing those of many American Jews of the last generation. Ginsberg was a unique individual, whose choices were very different other men of his era. However, it was larger developments in American society that allowed him to take steps that were virtually unthinkable during his parents’ generation and were novel and daring in his time as well. In his childhood and adolescence, Ginsberg grew up in a Jewish communist home, which combined socialist outlooks with mild Jewish traditionalism. The poet’s move from communism and his search for spirituality started already at Columbia University of the 1940s, and continued throughout his life. Identifying with many of his parents’ values and aspirations, Ginsberg wished to transcend beyond his parents’ Jewish orbit and actively sought to create an inclusive, tolerant, and permissive society where persons such as himself could live and create at ease. He chose elements from the Christian, Jewish, Native-American, Hindu, and Buddhist traditions, weaving them together into an ever-growing cultural and spiritual quilt. The poet never restricted his choices and freedoms to one all-encompassing system of faith or authority. In Ginsberg’s understanding, Buddhism was a universal, non-theistic religion that meshed well with an individualist outlook, and offered personal solace and mindfulness. He and other Jews, who followed his example, have seen no contradiction between practicing Buddhism and Jewish identity and have not sensed any guilt. Their Buddhism has been Western, American, and individualistic in its goals, meshing with other interests and affiliations. In that, Ginsberg served as a model and forerunner to a new kind of Jew, who takes pride in his heritage, but wished to live his life socially, culturally and spiritually in an open and inclusive environment, exploring and enriching herself beyond the Jewish fold. It has become an almost routine Jewish choice, reflecting the values, and aspirations of many in the Jewish community, including those who chose religious venues within the declared framework of the Jewish community.

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Remete, George. "Pantheist spirituality and christian spirituality." Altarul Reîntregirii, no. 3 (2018): 237–70. http://dx.doi.org/10.29302/ar.2018.3.12.

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Charry, Ellen T. "Christian Spirituality: Whither?" Theology Today 56, no. 1 (April 1999): 1–4. http://dx.doi.org/10.1177/004057369905600101.

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Jackson, Margaret Ann. "Christian Womanist Spirituality." Social Thought 21, no. 1 (January 2002): 63–76. http://dx.doi.org/10.1300/j131v21n01_05.

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Spătărelu, Mihai. "Studying Christian Spirituality." International journal for the Study of the Christian Church 10, no. 1 (February 2010): 73–76. http://dx.doi.org/10.1080/14742250903432081.

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Thatcher, Adrian. "Radical Christian Spirituality: What is spirituality?" Journal of Beliefs & Values 13, no. 2 (January 1992): 2–3. http://dx.doi.org/10.1080/1361767920130201.

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Ghosh, Bishnupriya. "THE COLONIAL POSTCARD: THE SPECTRAL/TELEPATHIC MODE IN CONAN DOYLE AND KIPLING." Victorian Literature and Culture 37, no. 2 (September 2009): 335–57. http://dx.doi.org/10.1017/s1060150309090226.

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Such Enlightenment, the narrator tellsus facetiously, is effected by an elastic religion known as the Simla Creed, alive at the edges of the British Empire where he, an unnamed Englishman, is stationed. An amalgam of occult practices, the creed stretched itself and embraced pieces of everything that the medicine-men of all ages have manufactured (63). So Rudyard Kipling mockingly observes in this satire of British Victorian forays into the marginal sciences of occultism, Spiritualism, and Mesmerism. An early Kipling tale, “The Sending of Dana Da” (1888) is one of Kiplings first engagements with the religions and philosophies of the East; it was published in theCivil and Military Gazette, a provincial newspaper for which Kipling regularly wrote. The infamous Dana Da – whose name, we are told, escapes every ethnological inscription, and who came from nowhere, with nothing in his hands (62) – dispatches a sending on the behalf of (and through) the Englishman. The recipient of this letter, (again) a Lone Sahib, is characteristically armed with scientific naturalism and Christian faith, and therefore refutes the possibilities of ectoplasmic infestation, unseen currents, and the fecund times of reincarnation. Kiplings eloquent exposition on a sending, despite his final rational explanation of this unseemly act, betrays his fascination with such forbidden epistemologies multiplying at the edges of Empire:

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김미경. "Christian Counselor and Spirituality." Journal of Counseling and Gospel 11, no. ll (November 2008): 165–85. http://dx.doi.org/10.17841/jocag.2008.11..165.

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Kokolus, Cait C. "Dictionary of Christian Spirituality." Theological Librarianship 5, no. 2 (February 5, 2012): 90–91. http://dx.doi.org/10.31046/tl.v5i2.226.

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Thomas, Owen C. "Interiority and Christian Spirituality." Journal of Religion 80, no. 1 (January 2000): 41–60. http://dx.doi.org/10.1086/490555.

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Lonsdale, David. "Book Review: Christian Spirituality." Theology 94, no. 761 (September 1991): 367–68. http://dx.doi.org/10.1177/0040571x9109400520.

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Tyler, Peter. "Book Review: Christian Spirituality." Theology 112, no. 868 (July 2009): 306–7. http://dx.doi.org/10.1177/0040571x0911200426.

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Nineham, Dennis. "Book Review: Christian Spirituality." Theology 93, no. 752 (March 1990): 165–66. http://dx.doi.org/10.1177/0040571x9009300219.

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Kim, Young-Su. "Winnicott and Christian Spirituality." Theology and Praxis 56 (September 30, 2017): 323–46. http://dx.doi.org/10.14387/jkspth.2017.56.323.

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Dawe, Donald G. "Book Review: Christian Spirituality." Interpretation: A Journal of Bible and Theology 39, no. 2 (April 1985): 214–16. http://dx.doi.org/10.1177/002096438503900228.

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Cornelli, Evaristi Magoti. "Decolonizing African Christian Spirituality." Utafiti 13, no. 1 (March 18, 2018): 77–92. http://dx.doi.org/10.1163/26836408-01301006.

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Africa is mired in problems and has been so for a very long time. In their attempts to rescue the situation, our forefathers took upon themselves the task of decolonization. Although this process began in earnest in the early 1960s, it has since stalled. Today there are few Africans, either in the secular realm or in religious orders, who dare to speak about decolonization. It is as if the continent is in a coma, its attendants paralyzed. We all seem to have reached the conclusion that the current worldview, provided by the neo-conservatives in Washington and London, is an unassailable universal, a definitive and final creed. This paper is an attempt to break the deadlock of the world’s current commitment to a monoculture. Focusing on the religious domain, in particular prayer, and using historical and critical methods, I argue that African Christians are alienated from their cultural beliefs, and as such their quest for meaning in life is eschewed. I maintain that the spirituality of individualism characterising Christianity is detrimental to Africa and as such it has to be replaced by the ‘spirituality of community’, which is grounded in African traditions and cultures. I conclude by suggesting that if African people want to find meaning in their life and existence here on earth, then they must do so by looking very carefully into their own cultures and traditions, and not disappear into alien cultures, or into some mono-cultural hybrid we witness today.

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Sheldrake, Philip. "Research and christian spirituality." Tidsskrift for Teologi og Kirke 74, no. 04 (November 19, 2003): 295–311. http://dx.doi.org/10.18261/issn1504-2952-2003-04-05.

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Walles, William F., Virginia Fabella, Peter K. H. Lee, and David Kwang-sun Suh. "Asian Christian Spirituality: Reclaiming Traditions." Buddhist-Christian Studies 14 (1994): 304. http://dx.doi.org/10.2307/1389866.

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Bodak, Valentyna. "Christian doctrine of human spirituality." Ukrainian Religious Studies, no. 8 (December 22, 1998): 29–38. http://dx.doi.org/10.32420/1998.8.174.

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The crisis situation of the present human society is considered in modern theology as a state of spiritual degradation, which in general is inherent in the whole human race. Ignoring the spiritual factor in public life, according to theologians, is a major source of deepening social contradictions. Impotence is the source of all misery in personal, family and social life. Therefore, today sermons from the church's ambon sound with appeals to the moral and spiritual revival of man, with the teachings of how to understand in their hearts.

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Kulagina-Stadnichenko, Hanna. "Spirituality and its Christian Explication." Ukrainian Religious Studies, no. 24 (November 26, 2002): 31–38. http://dx.doi.org/10.32420/2002.24.1371.

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The current stage of development of Ukraine is increasingly reminiscent of the crisis in the cultural and ideological sphere, the unformed, blurred ideals of social morality, which certainly actualizes the problem of spiritual search for man. The spiritual vacuum, created as a result of the destruction of the previous ideological system and the formation of a new one, is trying to fill in various religious trends, movements, directions. They offer the person a conceptually established model of answers to meaningful questions of life, form a sense of involvement in a community of like-minded people, providing a kind of psychological help in difficult life situations, perform a therapeutic function, provide a person with a sense of the importance of his personality, the need for reality.

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Lee, Young-Sook, Nina Katrine Prebebsen, and Joseph Chen. "Christian Spirituality and Tourist Motivations." Tourism Analysis 20, no. 6 (December 11, 2015): 631–43. http://dx.doi.org/10.3727/108354215x14464845877959.

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SCHNEIDERS, Sandra M. "The Study of Christian Spirituality." Studies in Spirituality 8 (January 1, 1998): 38–57. http://dx.doi.org/10.2143/sis.8.0.2004088.

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Aleshire, Daniel. "Family Life and Christian Spirituality." Review & Expositor 86, no. 2 (May 1989): 209–14. http://dx.doi.org/10.1177/003463738908600206.

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de Waal, Esther. "Book Review: Celtic Christian Spirituality." Theology 99, no. 787 (January 1996): 72–73. http://dx.doi.org/10.1177/0040571x9509900124.

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Shepherd, Peter. "Book Review: Studying Christian Spirituality." Journal of Education and Christian Belief 12, no. 1 (March 2008): 82–84. http://dx.doi.org/10.1177/205699710801200114.

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BANKE, SUSAN, NANCY MALDONADO, and CANDACE H. LACEY. "Christian School Leaders and Spirituality." Journal of Research on Christian Education 21, no. 3 (September 2012): 235–64. http://dx.doi.org/10.1080/10656219.2012.732806.

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Beavis, Mary Ann. "Christian Goddess Spirituality and Thealogy." Feminist Theology 24, no. 2 (December 30, 2015): 125–38. http://dx.doi.org/10.1177/0966735015612176.

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Kim, Young-Su. "Jungian Psychology and Christian Spirituality." Theology and Praxis 53 (February 28, 2017): 337–62. http://dx.doi.org/10.14387/jkspth.2017.53.337.

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Wiens, Nancy S. "Before Nature: A Christian Spirituality." Theology and Science 13, no. 3 (July 3, 2015): 373–75. http://dx.doi.org/10.1080/14746700.2015.1053765.

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Pannenberg, Wolfhart. "Luther's Contribution to Christian Spirituality." Dialog: A Journal of Theology 40, no. 4 (December 2001): 284–89. http://dx.doi.org/10.1111/1540-6385.00088.

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O'Brien, Justin. "Spirituality East and West." Holistic Medicine 1, no. 4 (January 1986): 243–51. http://dx.doi.org/10.3109/13561828609037828.

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Kenel, Sally A. "Urban Psychology and Spirituality." Journal of Psychology and Theology 15, no. 4 (December 1987): 296–302. http://dx.doi.org/10.1177/009164718701500405.

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One area in which the relationship between psychology and theology finds practical expression is that of Christian spirituality. A little-explored but promising branch of psychology for such study is that of environmental psychology. This article examines the ability of models of the human based on urban psychology to support the demands of the Christian life. The models so utilized are those of the human being as territorial animal, passive sensor, and preference holder. The implications of such models for Christian spirituality are explored, and in turn, these models are evaluated in terms of the commitment warranted by the Christian life, particularly by the practice of compassion.

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Sheldrake, Philip. "Constructing Spirituality." Religion & Theology 23, no. 1-2 (2016): 15–34. http://dx.doi.org/10.1163/15743012-02301008.

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How we define “spirituality” and also distinguish and describe different traditions of spirituality is not a simple matter of objective observation. All definitions and descriptions are a matter of interpretation which, in turn, involves preferences, assumptions and choices. In that sense, our approaches to spirituality may often be effectively “political” in that they express values and commitments. Sometimes our historical narratives also reflect the interests of dominant groups – whether in a religious institutional, theological or socio-cultural sense. This process may sometimes be conscious but is more often unconscious and uncritical. This essay first of all explores some of the issues surrounding the question of definition in the study and presentation of Christian spirituality in particular. Second, the essay examines how the history of Christian spirituality has been shaped by certain underlying “narratives”. However, following the thought of Paul Ricoeur, narrative and story are not to be rejected in favour of a quest for history as a form of pure factual “truth”. Rather, what is needed is a more conscious understanding of the power of narrative, its importance and the potential released by identifying forgotten or repressed human stories. Third, the essay then asks whether our approaches to, and descriptions of, particular spiritual traditions have masked prior assumptions about their autonomy, purity and their radical discontinuity (or “rupture”) from what went before or what lies alongside them. Two examples are briefly outlined: the supposed Catholic-Protestant spiritual divide and the often unacknowledged impact of another faith (for example, Sufi Islam) on certain Christian spiritual or mystical traditions. Fourth, the regular geographical-cultural biases in the study of Christian spirituality are noted and one response to this among Spanish-speaking Christians of the Americas, known as “traditioning”, is outlined. Finally, the importance of critical self-awareness in how we employ interpretative frameworks is underlined.

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Wakefield, Gordon S. "Book Review: Spirituality in Part: An Introduction to Christian Spirituality." Expository Times 111, no. 7 (April 2000): 249. http://dx.doi.org/10.1177/001452460011100733.

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Petrova, I. "Christian spirituality: concept, nature and meaning." Ukrainian Religious Studies, no. 11 (September 21, 1999): 43–50. http://dx.doi.org/10.32420/1999.11.1017.

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In religious studies, the issue of Christian spirituality is not sufficiently developed. In this regard, an interesting analysis of Christian spirituality in its connection with isihastic anthropology in the study of S. Khoruzhogo. However, the definition of Christian spirituality in this work is absent, although the term itself is used in the form of a synonym of isichasm, which is understood as its tradition and current. The philosopher asserts that the basis of Christian spirituality is the idea of the deification of man, the acquisition of human nature by God. Therefore, Christian spirituality is the deification of man. This statement is an important methodological basis for the study of this phenomenon. The operational aspect of the spiritual experience of asceticism is emphasized, the latter is understood as the continuous work of self-transformation, autotransformation, mystical experience of transcendental and transcendental communication

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Kulagina-Stadnichenko, Hanna M. "Christian spirituality and its modern constructs." Ukrainian Religious Studies, no. 35 (September 9, 2005): 86–111. http://dx.doi.org/10.32420/2005.35.1598.

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An absurd feature of modernity is the value-meaning vacuum that characterizes not only post-totalitarian countries but also developed countries of the world. That is why the search for spiritual dominance becomes an important feature of the postmodern era. This is especially necessary because social forms of life external to man often give the human existence a marginal, deviant orientation. In this context, the problem of spirituality arises not only as a problem of the survival of society, of civilization as a whole, but also becomes personally relevant.

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Duke, Emmanuel Orok. "From Christian spirituality to eco-friendliness." International Journal of Humanities and Innovation (IJHI) 3, no. 1 (March 31, 2020): 34–38. http://dx.doi.org/10.33750/ijhi.v3i1.69.

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Spirituality connotes praxis informed by religious or faith convictions. This can transform the individual and society at large. Christian spirituality is centered on how a person’s relationship with the God of Jesus Christ informs and directs one’s approach to existence and engagement with the world. The ecosystem concerns humanity and relationship with it is invariably influenced by faith or religious informed praxis. The reality of climate change is convincing many people that humankind’s common homeland needs to be treated with care and respect if created beings are to have a congenial habitat now and in the future. This article avers that Christian spirituality can contribute to eco-friendly behavior through re-formation of the behavior of people and emboldening their goodwill as regards the responsibility of all towards the care of the earth. Finally, this research proffers a three-fold model of eco-spirituality - scriptural, self-control, and sacramental approaches to the earth – as a contribution towards stemming the tide of ecological assaults on creation. Textual analysis is the method used in this research.

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Grant, Cora. "Christian Spirituality in Eating Disorder Recovery." Religions 9, no. 2 (February 16, 2018): 61. http://dx.doi.org/10.3390/rel9020061.

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Journal articles on the topic 'Spirituality of the Christian East'

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