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

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

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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2

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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3

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

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4

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,

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5

Hatina, Meir. "WHERE EAST MEETS WEST: SUFISM, CULTURAL RAPPROCHEMENT, AND POLITICS." International Journal of Middle East Studies 39, no. 3 (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 atten

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6

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 (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 co

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Balzer, Marjorie Mandelstam. "Local legacies of the GULag in Siberia." Focaal 2015, no. 73 (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 Sibe

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8

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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9

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 di

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10

Kozłowski, Janusz. "About the essense of the masurian Gromadkar movement." Masuro-⁠Warmian Bulletin 304, no. 2 (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

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11

Molendijk, Arie L. "Het wereldparlement van religies te Chicago (1893)." NTT Journal for Theology and the Study of Religion 69, no. 1 (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

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12

Boyko, Vladimir. "The Knightly Ideal of N.A. Berdyaev and the World War." Ideas and Ideals 13, no. 2-2 (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 no

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13

Ariel, Yaakov. "From a Jewish Communist to a Jewish Buddhist: Allen Ginsberg as a Forerunner of a New American Jew." Religions 10, no. 2 (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.

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14

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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15

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

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16

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

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17

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

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18

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

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19

Ghosh, Bishnupriya. "THE COLONIAL POSTCARD: THE SPECTRAL/TELEPATHIC MODE IN CONAN DOYLE AND KIPLING." Victorian Literature and Culture 37, no. 2 (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 wit

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20

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

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21

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

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22

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

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23

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

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24

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

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25

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

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26

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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27

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

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28

Cornelli, Evaristi Magoti. "Decolonizing African Christian Spirituality." Utafiti 13, no. 1 (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 univers

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29

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

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30

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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31

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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32

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 pe

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33

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

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34

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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35

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

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36

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

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37

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

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38

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

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39

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

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40

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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41

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

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42

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

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43

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

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44

Kenel, Sally A. "Urban Psychology and Spirituality." Journal of Psychology and Theology 15, no. 4 (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 o

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45

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 conscio

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46

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

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47

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 spirit

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48

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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49

Duke, Emmanuel Orok. "From Christian spirituality to eco-friendliness." International Journal of Humanities and Innovation (IJHI) 3, no. 1 (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 hab

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50

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

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