Artículos de revistas:

1

Bugg, Charles. "Book Review: Meditations for Advent and Christmas". Review & Expositor 87, n.º 3 (agosto de 1990): 515–16. http://dx.doi.org/10.1177/003463739008700341.

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2

Landrum, David. "Three Meditations for the Day after Christmas". Christianity & Literature 42, n.º 1 (diciembre de 1992): 24. http://dx.doi.org/10.1177/014833319204200103.

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3

Walatka, Todd. "Hans Urs von Balthasar and the Meaning of Christmas". Theological Studies 81, n.º 4 (diciembre de 2020): 929–50. http://dx.doi.org/10.1177/0040563920986549.

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Balthasar’s reflections on the mystery of Christmas provide not only a basic entry into his thought, but also an expanded view of his theological vision. Drawing primarily upon his sermons and scriptural meditations, this essay presents a Balthasar both familiar and new: ideas at the heart of his Christology, Trinitarian theology, Mariology, and anthropology receive significant attention. Yet Balthasar’s reflections on Christmas also provide some of his most important engagements with less-noticed themes—particularly regarding Christian praxis toward the poor and oppressed. More than in other texts, these shorter pieces routinely insist that each Christian is called to follow the path taken by the Son of God and set out into the world in service of the poor and lowly.

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4

Bradburn, Elizabeth. "The Poetry and Practice of Meditation". Poetics Today 40, n.º 3 (1 de septiembre de 2019): 597–614. http://dx.doi.org/10.1215/03335372-7558178.

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Is reading poetry good for you? Drawing on evidence that reading poetry involves some of the same brain structures as those upon which human psychological well-being depends, this essay argues that George Herbert’s devotional lyrics, long understood as Christian meditations, center on recurring images in a manner consistent with the modern practice of mindfulness meditation. There is a significant overlap between the way meditation was understood by seventeenth-century Christians and the way it is understood by modern meditators in a secular and therapeutic context. Neurally, meditation means the reduction of activity in the brain’s default mode network; phenomenally, it means repeatedly bringing wandering attention back to a chosen meditation object. Poetry can be isomorphic with meditative practice because the image of meditation has an identifying pattern of movement—spontaneous wandering and controlled return—that can be created in several sensory modalities. Complex enough to characterize Herbert’s poetry as meditative, the pattern of wandering from and returning to a focal image potentially defines a meditative literary mode with a distinctive relationship to the imagination. The therapeutic potential of meditative poetry speaks to the value not just of poetry but of humanist education in general.

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5

Jacob, Joachim. "„Wolken betrachten“". Paragrana 22, n.º 2 (noviembre de 2013): 159–69. http://dx.doi.org/10.1524/para.2013.22.2.159.

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Der Aufsatz untersucht die Meditation als eine literarische Praxis am Beispiel der Tradition der christlichen ‚Occasional meditations‘, des ‚Meditierens bei Gelegenheit‘ (J. Hall), die von zufällig begegnenden Gegenständen ihren Ausgang nimmt. Die Betrachtung der Wolken als Inbegriff eines zufällig begegnenden Phänomens wird in ihrer meditativen Bearbeitung bei Joseph Hall (Occasionall Meditations, 1630) und in deren deutschen Adaption bei Christian Scriver (Gottholds zufällige Andachten, 1663) und Barthold Hinrich Brockes (Irdisches Vergnügen in Gott, 1721-1748) vorgestellt. Hans Magnus Enzensbergers Die Geschichte der Wolken (1999) steht am vorläufigen Ende eines nun ins Innerweltliche gewendeten ‚Meditierens bei Gelegenheit‘, das sich der haltlosen Vergänglichkeit ausgesetzt weiß.

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6

Natalie, Natalie. "Presenting the Lordship Attributes as an Effort to Build Up the Spirituality of the People of God". Veritas: Jurnal Teologi dan Pelayanan 22, n.º 1 (9 de junio de 2023): 53–67. http://dx.doi.org/10.36421/veritas.v22i1.599.

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Kevin Vanhoozer observes that the loss of imagination that is discipled and disciplined by the Bible leads many Christians to experience a disconnect between the world they live in and the world of the biblical texts they believe in. There is a gulf between known truth and lived practice. The daily lives of Christians do not bring out the resultant Christian character. This article attempts to explain the importance of meditating on the threefold lordship attributes proposed by John Frame—authority, control, and presence—in one’s daily meditation. It argues that one’s theological understanding is crucial in worldview formation and that, through intense meditation, those truths need to be internalized in the heart and mind so that they can be integrated into the practice of everyday life. This article also shows that the three inseparable lordship attributes need to be experienced in the relationship between spiritual leaders and the congregation, for true spirituality is formed not only in personal experience but also in the community. Such a pattern is then offered as a solution to answer challenges related to worship and fellowship during the pandemic and beyond. Through this article, it is hoped that the people of God can better understand the dynamics of their spiritual life, either through personal meditation or fellowship with other believers, either face-to-face or virtual meetings, including the role of a spiritual mentor whom first experiences and thus embodies God’s authority, control, and presence in their relationship with God’s congregation.

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7

Monasterio, Xavier O. "Camus' Meditation on the Christian Faith". Horizons 26, n.º 2 (1999): 215–31. http://dx.doi.org/10.1017/s0360966900031923.

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AbstractAlbert Camus' initial visceral hostility to the Christian faith was submitted to the test by his personal acquaintance with Christians in the underground Resistance to the Nazis. As a result, though never tempted to become a Christian himself, Camus' appraisal of Christianity underwent a profound transformation. As the re-evaluation of his Christian faith, though exceptionally detailed and perceptive, found only novelistic form, it has not been the object of the careful critical analysis it richly deserves. The present article explores what may justly be called Camus' meditation on the Christian faith in The Plague.

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8

Besserman, Lawrence. "Imitatio Christi in the Later Middle Ages and in Contemporary Film: Three Paradigms". Florilegium 23, n.º 1 (enero de 2006): 223–49. http://dx.doi.org/10.3138/flor.23.013.

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This essay considers three paradigms of imitatio Christi in the later Middle Ages and their parallels in three modern American films. One paradigm is focused on Christ's physical suffering; a second, on Christ's human relationships, including aspects of his male sexuality; and the third, on Christ's teaching. The three paradigms are exemplified in illustrations from medieval manuscripts and other media and from texts such as Johannes de Caulibus's Meditationes vitae Christi (Meditations on the Life of Christ) and Walter Hilton's Scale of Perfection. The medieval paradigms are seen to survive in three modern American film biographies of Christ: Nicholas Ray's King of Kings (1961), Martin Scorsese's The Last Temptation of Christ (1997), and Mel Gibson's The Passion of the Christ (2004).

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9

Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy". Filozofija i drustvo 32, n.º 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.

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According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographical literature from the fourth and fifth centuries at different locations in the Roman Empire - in the Lives of Macrina, Marcella and Syncletica. These texts are all to varying degrees impacted by Platonic philosophy and by the ideal of the male philosopher Socrates. As women mastering philosophy, they widened common cultural expectations for women, revealing how Christian authors in certain contexts ascribed authority to female figures.

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10

Melion, Walter S. "Artifice, Memory, and Reformatio in Hieronymus Natalis's Adnotationes et meditationes in Evangelia". Renaissance and Reformation 34, n.º 3 (1 de julio de 1998): 5–34. http://dx.doi.org/10.33137/rr.v34i3.10815.

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Composed by Hieronymus Natalis at the behest of Ignatius of Loyola, the Adnotationes et meditationes in Evangelia is a key Jesuit propaedeutic that instructs novices in the rhetoric of prayer, teaching them how to convert Gospel liturgy into the matter of contemplative devotion. Using a system of annotations and meditations based on the rhetorical principle of definitio per descriptionem, Natalis expounds a series of 153 engravings that depict Christ's life, death, and resurrection. These prints set Gospel places and events within landscape panoramas that map a series of peregrinationes, sacred journeys, whose meaning and scope the votary is invited to consider and retrace. By negotiating between panoramic prints and richly embellished texts, the novice learns to trope his own journey, which becomes a figure of the kinds and degrees of prayer he has traversed. This paper examines how the annotations and meditations on the Annunciation, Visitation, Adoration of the Magi and Christ and the Canaanite Woman, encourage the Jesuit to embrace reformatio, spiritual conversion, using prayer to find the meaning of his vocation and the strength to engage in it fully.

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11

Jeffrey, David Lyle. "Meditation and Atonement in the Art of Marc Chagall". Religion and the Arts 16, n.º 3 (2012): 211–30. http://dx.doi.org/10.1163/156852912x635205.

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Abstract Chagall’s crucifixion paintings, long a delicate subject among art historians, are best contextualized in the light of his life-long repatriation of Christian iconography to its Jewish foundation. Chagall reverses typological sequences familiar to Christians, so that instead of the Old Testament being seen as prefiguring the events of the Gospels, in his work the New Testament refers back to the Hebrew Scriptures in such a way as to illuminate the universal in Jewish experience. In Solitude (1933) and The Yellow Crucifixion (1943) we see how Chagall achieves a remarkable fusion of Jewish and Christian understandings of meditation and visual commentary on the Scriptures, prophetically calling both traditions to repentance and reconciliation.

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12

Pinnock, Sarah Katherine. "Christians Talk about Buddhist Meditation; Buddhists Talk about Christian Prayer (review)". Buddhist-Christian Studies 27, n.º 1 (2007): 204–8. http://dx.doi.org/10.1353/bcs.2007.0024.

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13

Garzon, Fernando, Andres Benitez-DeVilbiss, Vera Turbessi, Yaa Tiwaa Offei Darko, Nelsie Berberena, Ashley Jens, Kaitlin Wray et al. "Christian Accommodative Mindfulness: Definition, Current Research, and Group Protocol". Religions 13, n.º 1 (11 de enero de 2022): 63. http://dx.doi.org/10.3390/rel13010063.

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More clinicians are using mindfulness-based therapeutic strategies; however, Evangelical Christian clients sometimes worry about the Buddhist origins of these treatments. Christian accommodative mindfulness (CAM) attempts to address these concerns with culturally sensitive adaptations to mindfulness methods. We present a definition of CAM and propose some worldview adjustments to typical mindfulness constructs when working with these clients. The empirical research on Christian-derived meditation strategies and Christian-adapted mindfulness strategies will then be reviewed. We introduce a four-session group CAM protocol currently being researched that focuses on scripture meditation, breath meditation, body awareness, and loving-kindness meditation. Sample scripts are included.

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14

Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców". Studia Ucrainica Varsoviensia 7 (27 de noviembre de 2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.

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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for many years has been experiencing a kind of revival in the Catholic Church. The article presents the teaching of the Church, its saints and contemporary spiritual masters on this subject.

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15

Brown, Candy Gunther. "Christian Yoga: Something New Under the Sun/Son?" Church History 87, n.º 3 (septiembre de 2018): 659–83. http://dx.doi.org/10.1017/s0009640718001555.

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Between the 1960s and 2010s, yoga became a familiar feature of American culture, including its Christian subcultures. This article examines Christian yoga and public-school yoga as windows onto the fraught relationship between Christianity and culture. Yoga is a flashpoint for divisions among Christians and between them and others. Some evangelicals and pentecostals view yoga as idolatry or an opening to demonic spirits; others fill gaps in Christian practice by using linguistic substitution to Christianize yoga. In 2013, evangelical parents in California sued the Encinitas Union School District (EUSD) for promoting Hinduism through Ashtanga yoga.Sedlock v. Baird'sfailure to dislodge yoga exposes tensions in Christian anti-yoga and pro-yoga positions that stem from a belief-centered understanding of religion, the dissatisfaction of many Americans with Protestant dominance in cultural institutions, and a broad-based pursuit of moral cultivation through yoga spirituality. I argue that, although many evangelicals feel like an embattled minority, they are complicit in cultural movements that marginalize them. Naïveté about how practices can change beliefs may undercut Christian doctrines, facilitate mandatory yoga and mindfulness meditation in which public-school children and teachers are required to participate, and impede evangelistic goals by implicating Christians in cultural appropriation and cultural imperialism.

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16

Abbott, Anthony S. "Out of That Darkness: A Christmas Meditation". Christianity & Literature 50, n.º 3 (junio de 2001): 403–4. http://dx.doi.org/10.1177/014833310105000302.

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17

Thornton, Edward E. "Book Review: Christian Yogic Meditation". Review & Expositor 83, n.º 1 (febrero de 1986): 154. http://dx.doi.org/10.1177/003463738608300162.

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18

Hauerwas, Stanley. "Bearing Reality: A Christian Meditation". Journal of the Society of Christian Ethics 33, n.º 1 (2013): 3–20. http://dx.doi.org/10.1353/sce.2013.0017.

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19

Kristanto, David. "Triangulating the Foundations of Kuyperian Spirituality". Indonesian Journal of Theology 9, n.º 2 (31 de diciembre de 2021): 150–67. http://dx.doi.org/10.46567/ijt.v9i2.188.

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Spirituality is an under-developed topic on Abraham Kuyper, perhaps it is due to Kuyper’s strong emphasis on the public implications of Christian faith. But things are not supposed to remain that way, since Kuyper also has an equally strong emphasis on the importance of the private dimension of Christian faith. For more than 40 years, Kuyper had written a multivolume of meditations which amount to 2,200. In those meditations, his personality and spirituality are clearly reflected. This article argues that his meditations would be a suitable starting point to construct a Kuyperian spirituality alongside other Kuyperian themes such as his doctrine of regeneration (palingenesis) and his ecclesiology. The term “palingenesis” (from Greek word palingenesia) refers to both personal rebirth and the rebirth of all cosmos. This doctrine bridges the private and public implications of Christian faith, between spirituality and Christian actions in Kuyper’s theology. And while his distinction between the Church as institution and as organism is well-known, his emphasis on the role of the institutional Church as mother which nurtures the spirituality of the believers is lesser known. A deeper examination shows how his ecclesiology plays a central role in his spirituality.

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20

Stoeber, Michael. "Exploring Processes and Dynamics of Mystical Contemplative Meditation: Some Christian-Buddhist Parallels in Relation to Transpersonal Theory". European Journal for Philosophy of Religion 7, n.º 2 (21 de junio de 2015): 35–57. http://dx.doi.org/10.24204/ejpr.v7i2.119.

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This paper explores Christian contemplative meditation, focusing on the prayer of Recollection as it is developed especially by Evelyn Underhill (1875-1941) and St. Teresa of Avila (1550-1582). It outlines the practice and explores possible theoretical and therapeutic dynamics, including some comparative reflections of this form of Christian meditation with Buddhist Samatha Vipassanā (calming insight) meditation and Mindfulness Based Cognitive Therapy. It also draws on the transpersonal theory of philosopher Michael Washburn, in exploring resistances, obstacles, and goals of such mystical practices.

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21

Moon, Young-Suck. "Christian Zen - What Christian Learns from Buddhist Meditation?" Journal of Korean Seon Studies 21 (31 de diciembre de 2008): 215. http://dx.doi.org/10.22253/jkss.2008.12.21.215.

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22

Rao, Narahari. "A Meditation on the Christian Revelations". Cultural Dynamics 8, n.º 2 (julio de 1996): 189–209. http://dx.doi.org/10.1177/092137409600800207.

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23

Summerson, Andrew J. "Baptism, Social Ethics, and Sanctification According to Maximus the Confessor's Commentary On The Lord's Prayer". Antiphon: A Journal for Liturgical Renewal 28, n.º 1 (2024): 41–62. http://dx.doi.org/10.1353/atp.2024.a924355.

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ABSTRACT: The Byzantine celebration of Christ's baptism dramatizes the interpersonal and interior dynamics of conversion and salvation. Unlike the transformation of the cosmos underscored by liturgical texts, human transformation in baptism is hardly a fait accompli, due to interpersonal injury, a necessary consequence when one is entangled in the web of fallen human relationships. Maximus the Confessor offers an exploration of the dynamics between the grace of baptism and ongoing sanctification in his Exposition on the Lord's Prayer . In his Exposition , Maximus focuses his meditation on relationship: with the addressee, with God, and with each other. For Maximus, divinization entails asceticism on earth, which is perfected in eternity. The Christian must "suffer" forgiveness below to experience it above.

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24

Martin, Michael. "Meditations on Blade Runner". Journal of Interdisciplinary Studies 17, n.º 1 (2005): 105–22. http://dx.doi.org/10.5840/jis2005171/26.

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The 1982 film, Blade Runner, presents many questions conceming the position and relevance of the human being in the postmodern epoch. The audience is confronted with androids, called replicants, incredibly handsome "beings" whose language rises at times to poetic beauty, while the humans in the film are embarrassing physical and moral examples of the species. With whom will the audience identify or sympathize, the human or the simulacrum? The film further complicates this issue by incorporating traditional Christian symbols and language in relation to the replicants. The film seems to suggest that consciousness is the defining characteristic of humanness, whether one speaks of an organic human being or a replicant. Current debate between scientists, philosophers, and theologians centers on the question of consciousness and its relationship to the brain and, for some, the soul This essay addresses the dilemmas in the film, while keeping in mind the central question: What is a human being?

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25

Parks, John G. "Losing and Finding: Meditations of a Christian Reader". Christianity & Literature 38, n.º 4 (septiembre de 1989): 19–23. http://dx.doi.org/10.1177/014833318903800404.

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26

Fuller, Steve. "Nietzschean Meditations: Untimely Thoughts at the Dawn of the Transhuman Era". Perspectives on Science and Christian Faith 73, n.º 2 (junio de 2021): 121–22. http://dx.doi.org/10.56315/pscf6-21fuller.

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NIETZSCHEAN MEDITATIONS: Untimely Thoughts at the Dawn of the Transhuman Era by Steve Fuller. Posthuman Studies 1, ed. Stefan Lorenz Sorgner. Basel, Switzerland: Schwabe Verlagsgruppe, 2019. 240 pages. Hardcover; $146.00. ISBN: 9783796539466. Paperback; $41.00. ISBN: 9783796540608. *Christians turning to Nietzsche for support may be counterintuitive, but that can be the case with regard to radical human enhancement technology. As addressed in the June 2020 theme issue of Perspectives on Science and Christian Faith, transhumanism presents a treacherous landscape that calls for a thoughtful response from theologians and faith communities. The therapies and technologies already impacting the structure--physical, cognitive, affective, and other aspects--of our lives are growing in precision and potency. And, as indicated in the name of this series, "Posthuman Studies," discussions are underway about the replacement of Homo sapiens with techno sapiens. Whether our technological future is heavenly or hellish depends on the values embedded in the technology and how that technology is used, so we who are alive now have a moral imperative to do our part to ensure that technologies of human enhancement unfold responsibly. *All the religions are far behind where they need to be in understanding and making critical assessment of radical human enhancement technology and its champion, a movement called transhumanism. Judaism and Christianity are ahead of other religions in this regard, but even they have much work to do and quickly, given the fast pace of the developing technologies in areas such as genetic engineering, tissue engineering, robotics, and artificial intelligence. *Steve Fuller is well qualified to critique the transhumanist agenda. Auguste Comte Professor of Social Epistemology at the University of Warwick, UK, and co-editor of the relatively new series, Palgrave Studies in the Future of Humanity and Its Successors, he has written twenty-five books about many subjects, including intelligent design, philosophy of science, and social epistemology, an interdisciplinary field he helped develop. *The three sections of Nietzschean Meditations address the philosophical and theological history of transhumanism, the politics of transhumanism, and the role of death in transhumanism. There is a lot about transhumanism in this volume. This review addresses just a few slices relevant for Christian readers. *The √úbermensch, the future superman (also translated "Superior Man" and "Higher Man") Nietzsche made famous, was denigrated following World War II due to its association with the Nazis. Fuller travels back to Nietzsche's early reception when the superior man was not a racially tinged idea. This makes it possible for Fuller to "remain interested in the early twentieth-century image of Nietzsche as someone who took literally the prospect of transcending the human condition--a futurist who was unafraid to confront the puzzlement and even suffering that it would entail" (p. 10). *As with the transhumanist agenda, a happy outcome for Nietzsche's superman project was not guaranteed. Nietzsche's tightrope walker, which may be understood as a metaphor for the human condition, falls to his death. For Fuller, this does not mean that Christians, committed to transformation, should not make use of these technologies or see them as a means of God's grace. "As Nietzsche might put it--and transhumanists would recognize--we are not superior animals but failed gods" (p. 17). However, Fuller says we cannot regain our standing on our own; it is a grace-gift from God. Along the way, Fuller adeptly maps varieties of transhumanism onto theological (but not necessarily orthodox) positions, for example, Aubrey de Grey's Pelagian-like biological superlongevity program and Ray Kurzweil's Arian-like vision of "divine" consciousness escaping the confines of the body. For Fuller, the Arian "supposes that humans 'always already' possess divine capacities which may have yet to be discovered" (p. 47). And, importantly, short of making choices for transformation, "humans may freely fall into a further degraded state, which may include regarding their degradation as satisfactory if not superior to the time when they were close to God" (p. 18). *Christians can find Nietzsche a thoughtful guide for a proactionary (as opposed to a precautionary) approach to technological possibilities for human enhancement. Being proactive does not mean underestimating the risks these programs entail. While the tightrope walker can reach the other side, humility asks us to recognize that it is a "risky project of self-improvement" (p. 20). But we can face the danger and push through the fear. "However much day-to-day empirical realities remind us of our earthbound nature, we are nevertheless more than just that" (p. 34). And then, rhetorically, Fuller asks: "The question then becomes how to give that 'transcendental' aspect of our being its proper due: Is it just something that we release on special occasions, such as a church service, or is it integral to our ordinary being in the world, propelling us to realize our godlike potential?" (p. 34). In this context, Fuller asserts that faith can be understood as a "creative response to radical uncertainty" and a belief in providence, that is, "that God will always provide what we need to know to improve our position--but the trick is for us to figure what that is" (p. 34). *This book, then, is not so much about Nietzsche as it is a meditation inspired by Nietzsche that provides a sober critique of transhumanism and its possibilities. The Christian religion will do well to provide a theological response to radical human enhancement, and Nietzsche, via Fuller, can provide guidance, albeit from an unlikely source. *Reviewed by Calvin Mercer, Professor of Religion, East Carolina University, Greenville, NC 27858.

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27

Dobrakowski, Paweł, Michal Blaszkiewicz y Sebastian Skalski. "Changes in the Electrical Activity of the Brain in the Alpha and Theta Bands during Prayer and Meditation". International Journal of Environmental Research and Public Health 17, n.º 24 (21 de diciembre de 2020): 9567. http://dx.doi.org/10.3390/ijerph17249567.

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Focused attention meditation (FAM) is a category of meditation based on an EEG pattern, which helps the wandering mind to focus on a particular object. It seems that prayer may, in certain respects, be similar to FAM. It is believed that emotional experience correlates mainly with theta, but also with selective alpha, with internalized attention correlating mainly with the synchronous activity of theta and alpha. The vast majority of studies indicate a possible impact of transcendence in meditation on the alpha wave in EEG. No such reports are available for prayer. Seventeen women and nineteen men aged 27–64 years with at least five years of intensive meditation/prayer experience were recruited to participate in the study. We identified the two largest groups which remained in the meditation trend originating from the Buddhist system (14 people) (Buddhist meditators) and in the Christian-based faith (15 people) (Christian meditators). EEG signal was recorded with open eyes, closed eyes, during meditation/prayer, and relaxation. After the EEG recording, an examination was conducted using the Scale of Spiritual Transcendence. Buddhist meditators exhibited a statistically significantly higher theta amplitude at Cz during meditation compared to relaxation. Meanwhile, spiritual openness favored a higher theta amplitude at Pz during relaxation. Our study did not reveal statistically significant differences in frontal areas with regard to alpha and theta, which was often indicated in previous studies. It seems necessary to analyze more closely the midline activity in terms of dispersed neural activity integration.

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28

South, Ashley. "Empty Ways: Christian Prayer and Daoist Meditation". Journal of Daoist Studies 14, n.º 1 (2021): 184–90. http://dx.doi.org/10.1353/dao.2021.0007.

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29

Corless, Roger. "A Form for Buddhist-Christian Coinherence Meditation". Buddhist-Christian Studies 14 (1994): 139. http://dx.doi.org/10.2307/1389830.

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30

Ratzinger, Joseph Card y Alberto Bovone. "Joseph Cardinal Ratzinger's Letter on Christian Meditation". Buddhist-Christian Studies 11 (1991): 123. http://dx.doi.org/10.2307/1390258.

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31

Piasecki, Piotr. "Christian meditation, instrument of the new evangelization". Annales Missiologici Posnanienses, n.º 23 (5 de enero de 2019): 133–45. http://dx.doi.org/10.14746/amp.2018.23.9.

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The proclamation of the Gospel as Good news for all men has always been at the heart of the life of the mission of the Church. This is why the new evangelization in no way modifies the content of the Gospel, the message of salvation brought by Christ. But in the current global context, it is made ever more urgent and necessary. Faced with all these new phenomena that permeate the contemporary world and the Church, renewed enthusiasm and enthusiasm is needed to respond to the urgency and the need for a new evangelization. This inner impulse can only be the result of a rich and singular personal spirituality, without which the evangelizer runs the risk of quickly becoming exhausted or discouraged: Missionary activity requires a specific spirituality which concerns in particular those whom God has called missionaries (RMis 87). This specific spirituality is nourished by the meditation of Christ the Savior - the Word of God. Through this meditation, the new evangelizers experience being healed by God through Jesus Christ. The encounter with the living God is an entirely original, transformative experience that puts everything in its place and completely upsets reality. This results in the ardor of evangelization that is constantly renewed. All evangelization requires from those who announce, a testimony of life that attests to the truth and the reality of the Gospel. To give one's testimony on mission is to give an account of what we have lived, seen and heard, and meditation is a good way to carry out this reality. Evangelization has a mystical origin; it is a gift that comes from the cross of Christ the Savior. That is why Christian meditation rooted in the tradition of the Church - especially in the Gospel - is a means for the new evangelization.

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32

Frederick, Thomas y Kristen M. White. "Mindfulness, Christian Devotion Meditation, surrender, and worry". Mental Health, Religion & Culture 18, n.º 10 (17 de noviembre de 2015): 850–58. http://dx.doi.org/10.1080/13674676.2015.1107892.

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Slaby, Alexandra. "The Christian Meditation Movement: A Critical Perspective". Studies: An Irish Quarterly Review 108, n.º 431 (septiembre de 2019): 313–31. http://dx.doi.org/10.1353/stu.2019.0052.

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Trentham, John David. "Frailty and Redemptive Flourishing: Learning Through Lived Experience". Christian Education Journal: Research on Educational Ministry 19, n.º 3 (diciembre de 2022): 478–99. http://dx.doi.org/10.1177/07398913231161374.

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This article presents an extended meditation exercise on Christian learning through the lived experience of frailty. It was composed at various points of calendar distance from the author's experience of sudden cardiac arrest. The structure of the meditation conforms to a catechetical–doctrinal framework, appealing to didache, didaskalia, and didasko. An original poem by Dan Haase is referenced and included in the appendix.

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Czerny, Małgorzata. "The meaning and possibility of applying elements of Buddhist ethical accounting education in the Christian cultural circle". Zeszyty Teoretyczne Rachunkowości 46, n.º 2 (28 de junio de 2022): 27–48. http://dx.doi.org/10.5604/01.3001.0015.8808.

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Purpose: The aim of the article is to present the principles of Buddhist ethical educa-tion in the context of their usefulness for the study of ethics in accounting in Poland. Methodology/approach: a critical and comparative literature analysis was used. Findings: Buddhist ethics offers a significant development of Mele’s model, which is largely based on Catholic ethics and has great potential for application in the Polish cultural circle. The model expanded in this way illustrates the impact and importance of developing the right view on developing practical knowledge and virtues, meditating practice on cultivating the right view, and the conditioning between effective (right) meditation and the ability to concentrate properly. Finally, this model emphasizes the continuity and repetition of the processes leading to “moral behavior”. Research limitations/implications: The model presented in the article can be used to develop new educational techniques in teaching accounting ethics. Originality/value: The article fills the cognitive gap regarding the Buddhist model of teaching the ethics of accounting, which is a potential supplement to educational theo-ries and techniques in this field, and indicates the directions of research that may con-firm the possible usefulness of its application in combination with Mele’s model.

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Colby, Robin. "Browning's Christmas-Eve and Easter-Day as Meditational Verse". Christianity & Literature 61, n.º 4 (septiembre de 2012): 625–39. http://dx.doi.org/10.1177/014833311206100408.

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권명수 y 김기범. "Development of Christian Meditation Scale and its Validity". THEOLOGICAL THOUGHT ll, n.º 186 (septiembre de 2019): 267–93. http://dx.doi.org/10.35858/sinhak.2019..186.010.

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Feldmeier, Peter. "Buddhist Meditation for Christian Contemplatives: Useful and Tricky". Buddhist-Christian Studies 41, n.º 1 (2021): 3–9. http://dx.doi.org/10.1353/bcs.2021.0006.

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Blanton, P. Gregg. "The Use of Christian Meditation with Religious Couples". Journal of Family Psychotherapy 13, n.º 3-4 (junio de 2002): 291–307. http://dx.doi.org/10.1300/j085v13n03_04.

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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, n.º 3 (2 de agosto de 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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Harkness, T. Remington. "Fragmentation and Memory: Meditations on Christian Doctrine. By Karmen Mackendrick". Heythrop Journal 52, n.º 5 (26 de julio de 2011): 882–83. http://dx.doi.org/10.1111/j.1468-2265.2011.00682_52.x.

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Pryce, Paula. "Forming “Mediators and Instruments of Grace”: The Emerging Role of Monastics in Teaching Contemplative Ambiguity and Practice to the Laity". Religions 10, n.º 7 (27 de junio de 2019): 405. http://dx.doi.org/10.3390/rel10070405.

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Drawing from long-term ethnographic research with a global network of contemplative Christians, this paper discusses an emerging teaching role for North American monasteries as the numbers of avowed religious decline. Since the Trappist community of St. Joseph’s Abbey in Spencer, Massachusetts, first developed the Christian meditation technique called Centering Prayer in the 1970s, monks and nuns have increasingly become teachers, models, and stabilizers of non-monastic practitioners who attempt to transform their ways of being and thinking towards monastic-inspired sensibilities. Their guidance includes the use of face-to-face, literary, and virtual means to teach methods of contemplative intersubjectivity and a commitment to lives based on service, hospitality, and humility, as well as on study and formalized rites. The paper focuses on non-monastics’ strong attraction to monastic teachings on ambiguity as a source of creativity and wonder in uncertain times, as practiced through a combination of cataphatic and apophatic ritual, including Centering Prayer. The number of monastic postulants continues to falter, yet a much larger, “non-gathered” community of non-monastic oblates and neo-monastic contemplatives has grown increasingly reliant on monastics to help provide alternatives. The rising interdependence of monastics and non-monastics may become the basis of a transformation of Christian monasticism and a new concept of religious community.

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Richardson, Peter y Miori Nagashima. "Perceptions of danger and co-occurring metaphors in Buddhist dhamma talks and Christian sermons". Cognitive Linguistic Studies 5, n.º 1 (30 de agosto de 2018): 133–54. http://dx.doi.org/10.1075/cogls.00016.ric.

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Abstract This article focuses on an analysis of the perception of danger in a sample of conservative Evangelical Christian sermons and Thai Forest Tradition dhamma talks. Through the analysis of keywords, frames, conceptual metaphors, and patterns of agency in the use of metaphor, it seeks to explore how one Christian believer and one Buddhist practitioner conceptualize their ways of being religious. We argue that this specific set of dhamma talks has a primary focus on an individual actively progressing within the practice of meditation while interacting with elements that may be beneficial or harmful to that progress. In contrast, this particular sample of sermons has a primary focus on two groups or categories of people, fallen sinners and true Christians, and their strictly defined hierarchical relationship to God. Aspects of this relationship are often defined in terms of power, fear, and danger, with shifting intersections between active behavior and being acted upon by greater forces or powers. We conclude that a cognitive linguistic approach to analyzing perceptions of danger within a specified genre of religious discourse can be useful in producing a picture of how an individual religious believer within a particular context and moment in time views reality, their position within it, and their progression through it.

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Nataraja, Kim. "Christian meditation community UK. The Annual Conference 2002 ‘Meditation and Healing’ 5-7 April 2002". Spirituality and Health International 3, n.º 2 (junio de 2002): 56–57. http://dx.doi.org/10.1002/shi.93.

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Atkinson, Colin y Jo B. Atkinson. "Subordinating Women: Thomas Bentley's Use of Biblical Women in ‘The Monument of Matrones’ (1582)". Church History 60, n.º 3 (septiembre de 1991): 289–300. http://dx.doi.org/10.2307/3167468.

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In Chaste, Silent and Obedient, Suzanne Hull lists 163 English books written for women (by both sexes) published between 1475 and 1640. Of the eighteen books she classifies as devotional, the second (chronologically) is Thomas Bentley's The Monument of Matrones (1582), an immense book—over 1500 quarto pages—containing prayers and meditations for a variety of occasions, extracts from the Bible, and brief lives of biblical and other model women. Hull has aptly commented that, “In fact, The Monument of Matrones comes close to being an entire female library between two covers.” The iconography of various illustrated pages and some prayers have been analyzed, and some writings by women such as Queen Margaret of Navarre, Queen Katherine Parr, and Lady Jane Dudley, have been anthologized, but the book has not been studied as a whole. Bentley, in his introduction, “To the Christian Reader,” describes the book as a collection of “diuers verie godlie, learned and diuine treatises, of meditationes and praier, made by sundrie right famous Queenes, noble Ladies, vertuous Virgins, and godlie Gentlewomen of al ages” (Bl) which had gone out of print. But is it simply an anthology of standard devotional material? Because it was directed to women, is it an affirmation of egalitarian impulses in Reformation English religious thought? Or does it prescribe the limited range of virtues acceptable to an increasingly patriarchal authority in late sixteenth-century society? It goes without saying that a book as rich and complex as the Monument will contain different, even conflicting, points of view, as the following, necessarily brief, summary will suggest.

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Nyunt, Moe Moe. "Journey to the Light:". Asia Journal Theology 37, n.º 2 (31 de octubre de 2023): 214–33. http://dx.doi.org/10.54424/ajt.v37i2.86.

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This article is a comparative study of two orthodox religious practices: the Orthodox Buddhist practice of vipassana meditation and the Orthodox Christian practice of hesychastic prayer. The article acknowledges that both religions share the common idea of meditation/contemplation as an inner journey toward enlightenment. On the one hand, the Buddhist yogi is enlightened by observing the constantly changing nature of one’s mind-body relationship and hopes for being reborn as a deva or Brahma (god/celestial being). The Christian hesychast, on the other hand, is awakened by the Spirit of God in the deification (sharing divine likeness) process through contemplative prayer. The hesychast is enlightened by unifying his or her mind-heart with the trinitarian God. Both practices help to transform the practitioners to shine in this world. However, the deified hesychast lives in light of eternity.

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Steele, Springs. "Christian Insight Meditation: A Test Case on Interreligious Spirituality". Buddhist-Christian Studies 20, n.º 1 (2000): 217–29. http://dx.doi.org/10.1353/bcs.2000.0032.

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Horton-Parker, Horace Shelton. "Taking Jesus Seriously: Buddhist Meditation for Christians – John Cowan". Religious Studies Review 32, n.º 2 (abril de 2006): 99. http://dx.doi.org/10.1111/j.1748-0922.2006.00053_2.x.

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You, Bin y Qianru Ji. "“In Communion with God”: The Inculturation of the Christian Liturgical Theology of Giulio Aleni in His Explication of the Mass (Misa Jiyi)". Religions 14, n.º 10 (3 de octubre de 2023): 1255. http://dx.doi.org/10.3390/rel14101255.

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Liturgical practice and its theological interpretation are not only very important to the Chinese inculturation of Catholicism in particular and Christianity in general but also of great significance in the establishment of an indigenized Christian faith and system of life. This paper will analyze the methodological approaches and historical inspirations for the inculturation of Christian liturgical theology through Giulio Aleni’s (1582–1649) Explication of the Mass (Misa Jiyi, 弥撒祭义), the first book to utilize Chinese cultural resources to systematically interpret the Mass (Eucharist). Continuing the general Jesuit accommodation initiated by Matteo Ricci, Aleni established an indigenized liturgical system of theology through intercultural learning, borrowing, and creative construction. Three of his contributions especially stand out. First, Aleni explained the significance of the Mass in terms of the Chinese philosophical–ethical concepts of “repaying the roots” (baoben, 报本) and “giving thanks” (gan’en, 感恩). Second, he elaborated on communion with the Trinitarian God in the Mass through Jesus Christ by drawing on the ancient Chinese teachings of repaying (chou, 酬), commemoration (shi, 示), and hope (wang, 望), which Aleni related to “giving thanks to the Father,” “commemorating Jesus,” and “invoking the Holy Spirit.” Finally, he provided a deep spiritual explanation of the Mass, using the traditional Confucian concepts of “self-restraint” (keji, 克己), “self-reflection” (fanji, 反己), and “spiritual meditation” (chouyi, 抽绎) to help believers understand the activities of repentance, commemoration, and prayer in the Mass. Overall, Aleni emphasized that the essence of the Mass was to achieve “communion with the heart of heavenly Lord” (xihe tianzhuzhixin, 翕合天主之心), which, as a pivot of faith, could be extended into daily life through its spiritual practice. Aleni, therefore, established a comprehensive system of “liturgy-spirituality-life” for Chinese Christians by indigenizing Christian liturgical theology through intercultural learning. His creative synthesis yielded a dynamic balance between Christian and Chinese traditions, absorbing Confucian resources to imaginatively enrich and expand the Christian tradition, while encouraging the creative transformation of the Christian tradition into the Chinese cultural community.

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Ball, Michael Stephen y Bryan Vernon. "A review on how meditation could be used to comfort the terminally ill". Palliative and Supportive Care 13, n.º 5 (30 de octubre de 2014): 1469–72. http://dx.doi.org/10.1017/s1478951514001308.

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AbstractObjective:Our objective was to review how meditation could comfort the terminally ill.Method:Our methodology was a literature search, which included books, journals, papers in collections, and online databases. The main search engines employed were Google Scholar and the Durham University Library. The main databases consulted were the Christian Meditation Centre, Project Meditation, and Stress-Related Facts and Well-Being at Monash. We were specifically interested in data acquired from clinical and nonclinical trials. The arguments needed to be based on qualitative and quantitative scientific data. Papers were published between 1985 and 2014. We then subdivided the review into three subcategories: physical, emotional, and self-awareness. When reviewing each category, we put our results into tabular form. In each table, we noted the percentage of terminally ill patients (TIPs) and non-terminally ill patients (NTIPs), and whether meditation had comforted them.Results:Our review demonstrated that there are many areas that have yet to be researched. First, very little work has been done on how meditation affects the physical health of TIPs, including such variables as blood pressure, chronic pain, and sleeping patterns. However, no research has been done on heart disease, hypertension, depression, among others. Second, virtually no research has been conducted on how meditation affects the mental health of TIPs. Notably neglected areas include anxiety, compliance, depression, and stress. Third, no research has been done on whether meditation increases self-awareness in TIPs. In each of these cases, most NTIPs reacted positively; however, no research has been done on why TIPs reacted differently.Significance of Results:Our results demonstrate the need for further research on how meditation affects terminally ill patients. In turn, this would enrich the debate on whether meditation should be prescribed for the dying.

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