Academic literature on the topic 'Praying with scripture'

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Journal articles on the topic "Praying with scripture"

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Rahman, Fadhila, and Syifa Jauhar Nafisah. "KONSELING KELUARGA MELALUI PENDEKATAN SPIRITUAL ISLAMI DAN IMPLEMENTASI TEORI DALAM KONSELING." JIEGC Journal of Islamic Education Guidance and Counselling 2, no. 2 (December 24, 2021): 79–88. http://dx.doi.org/10.51875/jiegc.v2i2.164.

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Islamic spiritual counseling is based on views about God, human nature, the purpose of life, spirituality, morality, and life after death. Spiritual counseling is done by praying techniques, teaching spiritual concepts, scripture references, spiritual experiences, praying, encouraging forgiveness and using religious communities or groups. The research was conducted qualitatively using case studies in order to be described in depth and to understand the life and problems of the subject. Sampling used purposive sampling which experienced problems and needed counseling treatment through spiritual techniques. Collecting data using interview and assessment methods. The results of the study indicate that the client has been able to adapt well in managing problems and shows a commitment to solving these problems.
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Penkett, Luke. "Praying the Psalms: Engaging Scripture and the Life of the Spirit. Second edition. By Walter Brueggemann." Heythrop Journal 51, no. 3 (May 2010): 504. http://dx.doi.org/10.1111/j.1468-2265.2010.00573_22.x.

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Fauzi, Rahmat. "Living Islam: Tradisi Menyambangi Rumah Ulama Dalam Idulfitri." Islamika : Jurnal Ilmu-Ilmu Keislaman 22, no. 2 (December 31, 2022): 189–201. http://dx.doi.org/10.32939/islamika.v22i2.1469.

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Abstract: this article examines the phenomenon of Living Islam in Eid al-Fitr with special reference to the people of Koto Padang Village, Sungaipenuh. It explains how the diversity of Islamic practices in local communities is influenced by differences in responses to the function of the scriptures and the local context surrounding them. It looks at how the reception of the local Islamic community towards the holy book and the pattern of interaction between religion and local culture in the tradition of visiting ulama’ houses. The function of the scriptures in history is not singular. Sources of Islamic teachings, apart from being interpreted in order to obtain the message and meaning in them (informative function), are also often understood to be actualized in concrete action (perfomative function). The comprehension process is also influenced by the local context and the situation of the reader. Based on religious and sociological studies, this paper finds that the tradition of visiting the ulamas house is one of the forms of the performing function of the scripture in the local community. The inteaction of religious understanding regarding Eid al-Fitr and respect for ulama with local culture has resulted in the practice of visiting ulamas’ houses during Eid al-Fitr. Nevertheless, this practice shows that the role of religion in influencing culture is more dominant. The values found in this tradition are this practice is a means of maintaining religious and cultural identity, respecting the ulama and moral education for the younger generation, praying as a form of good endeavor, enlivening Eid al-Fitr and fostering social cohesion
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Hadryś, Jacek. "Modlitwa Jezusowa w teorii i praktyce." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 151–63. http://dx.doi.org/10.14746/pst.2018.32.09.

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The article presents the problem of Jesus’ prayer both from the theoretical and practical side. It consists of several parts: an explanation of the concept and validity of this type of prayer, a brief presentation of its history, the transformation of structure, main elements, stages, practice and me- aning for spiritual life. The elaboration of the topic was made through analysis and then the synthe- sis of selected documents of the Church and publications on the Name of Jesus and the prayer with that Name. It was stated, inter alia, that Jesus’ prayer is a Trinitarian confession of faith, expresses the love for Christ, enables the activities of the Holy Spirit; brings inner peace, joy, warmth, li- ghtness. Jesus’ Prayer eases self-control, enlightens, permits a person to penetrate into the depths of God’s mysteries, reveals the meaning of Sacred Scripture, causes the person who is praying to consciously stay in God’s presence and to open himself to the saving presence and saving action of the Resurrected Christ. The awareness of God’s presence is in itself motivating to live for Christ.
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Nguyễn, Trường Giang, Văn Chín Hoàng, Đình Thịnh Trần, and Văn Phương Nguyễn. "The Current State of Bible Reading among First-Year Philosophy Students at the St. Alphonsus Theologate." Khoa Học Công Giáo và Đời Sống 4, no. 1 (March 29, 2024): 99–110. http://dx.doi.org/10.54855/csl.24418.

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Hãy đọc, lắng nghe, suy gẫm và cầu nguyện với Lời Chúa chúng ta sẽ được Lời Chúa uốn nắn, khuôn đúc, biến chúng ta thành công cụ ngoan ngoãn tới mức trở thành lời chứng sống động của Chúa trước mặt mọi người. Thật vậy Kinh Thánh là nơi ưu tuyển cho việc gặp gỡ giữa Thiên Chúa và con người. Abraham J. heschel viết :“Thánh Kinh không chỉ nói đến việc con người đi tìm Thiên Chúa, nhưng cũng mô tả việc Thiên Chúa theo đuổi con người” (Dio all ricerca dell’uomo, Roma 1983, Tr 156). Đó là lý do tại sao Thánh Kinh có thể đụng chạm tới sợi dây sâu thẳm nhất nơi hữu thể của ta để đi vào tận ngõ ngách bí ẩn nhất của đời ta. Trong những giây phút chúng ta thinh lặng chắc chắn Lời Chúa không những đem lại cho chúng ta sự bình an trong tâm hồn mà còn soi dẫn chúng ta đến nguồn ơn Cứu Độ của Ngài. Abstract By reading, listening to, meditating on, and praying with the Word of God, we will be molded and shaped by it, becoming obedient instruments to the point of becoming living witnesses of God before all people. Indeed, Scripture is the privileged place for the encounter between God and man. Abraham J. Heschel writes: "The Bible does not only speak of man's search for God, but also describes God's pursuit of man" (reference omitted). That is why Scripture can touch the deepest chords of our being and penetrate the most mysterious recesses of our lives. In those moments when we are silent, the Word of God surely brings us peace of soul and also leads us to the source of His salvation.
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Platovnjak, Ivan. "Contemplation of the Body." Polonia Sacra 27, no. 2 (June 30, 2023): 7–28. http://dx.doi.org/10.15633/ps.27201.

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In the tradition of Christian contemplation, we find much encouragement to both contemplate nature and how we can discover God the Creator through it and how His love is imprinted on it. St Ignatius, however, in his Contemplation for the Achievement of Love, invites the praying person to contemplate not only creation, but also himself and his body. Since there is little research or literature on contemplation of the body, the author pays special attention to it in this article. He argues that the Triune God wants to reveal Himself to every man, not only through the book of nature and the Bible, but also through his body, and that contemplation of his body can be of great help to him in this. In the first chapter he briefly defines the meaning of contemplation and then turns to an understanding of the human body in the light of Scripture and spiritual theology. In the last part, he gives various examples of how we can contemplate the body and its various parts to allow the active presence and love of the Triune God to be revealed to us.
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Penkett, Luke. "Praying the Psalm: Engaging Scripture and the Life of the Spirit. Second edition. By Walter Brueggemann. Pp. xviii, 102, Milton Keynes, Paternoster, 2007, £6.99." Heythrop Journal 55, no. 2 (January 6, 2014): 350. http://dx.doi.org/10.1111/heyj.12067_51.

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Koerniawan, Dheni, and Uci Candrawulan. "HUBUNGAN SPIRITUALITAS DENGAN STRES LANSIA DI PUSKESMAS PAKJO PALEMBANG." Elisabeth Health Jurnal 3, no. 2 (December 12, 2018): 14–19. http://dx.doi.org/10.52317/ehj.v3i2.241.

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Elderly in aging process experienced physiological decline and loss and grieving. This can make elderly vulnerable to stress. Stress can make elderly not productive and focus on his/her losing. Stress might causes loss of interest, feelings of failure, and restless in physically and emotionally. Stress can impact to anger, anxiety, depression, pathological symptoms, and psychiatric illness. Thus, it require effective ways to manage stress which is experienced by older adults. Nursing management in handling stress can be done with holistic approach which one is spiritual care. Strong belief can make powerful positive effect to mind and body and can bring comfort. Goals : This study aim to know the relationship between spirituality with stress elderly in Palembang. Methods: Survey analytic design with cross sectional approach had done to 72 respondents by purposive. Data have been taken by Religious Commitment Inventory (RCI) and Perceived Stress Scale (PSS) then analyzed by Pearson’s correlation. Results : Results showed mean of RCI 31,03 (moderate religious) with standard deviation 7,551 and PSS mean 20,47 (moderate stress level) with standard deviation 5,642. Bivariate result showed there was negative relationship between spirituality and stress (r= –0,267; p= 0,023). Conclusion: Therefore, holistic nursing care with spiritual approach can be done by nurse in education to elderly so they can enhance their spirituality as positive and effective stress management with more intense praying, increase holy scripture learning and social interaction with other people with positive religious practice and activity.
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West, Mona. "Coming Out and the Bible." Interpretation: A Journal of Bible and Theology 74, no. 3 (July 2020): 265–74. http://dx.doi.org/10.1177/0020964320921964.

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Mona West shares her journey with the Bible as a feminist and a lesbian to articulate an approach to reading the Bible that claims it as a text to be trusted by queer people of faith. Drawing parallels with the ancient practice of lectio divina, she develops a method for praying the Scriptures using the process of coming out.
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Suweta, I. Made. "Holy Bali scriptures in usada Bali traditional medicine." International journal of linguistics, literature and culture 7, no. 6 (October 20, 2021): 441–58. http://dx.doi.org/10.21744/ijllc.v7n6.1948.

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Based on the study in this paper, several things were found as the results of the study as follows. The forms of Balinese script used by shamans in traditional Balinese medicine include scripts that are classified as: wijaksara script, modre script, and wresastra/swalalita script with various script equipment as attributes. The functions of Balinese script which are classified as sacred scripts used in traditional Balinese medicine are: as a symbol of God in its various manifestations, as a symbol of the universe, and as a symbol of the human body. The meaning of the Balinese script used in traditional Balinese medicine is: praying to God in various holy powers of God, asking for life energy so that the person being treated can be healthy as before, can absorb magical religious energy so that the medicinal infrastructure used to treat the sick has power religious magical efficacious to treat.
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Books on the topic "Praying with scripture"

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Kelly, Carole Marie. A handful of fire: Praying contemplatively with Scripture. Mystic, CT: Twenty-Third Publications, 2001.

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Lucy, Rooney, ed. Praying with Mary: Contemplating Scripture at her side. Boston, MA: Pauline Books & Media, 2002.

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Link, Mark J. Action: Praying scripture in a contemporary way : Year C. Allen, Tx: Resources for Christian Living, 1997.

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Link, Mark J. Mission: Praying scripture in a contemporary way : Year B. Allen, Tex: Resources for Christian Living, 2000.

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Elaine, Park, and Rohrbacher Charles, eds. A contemplative rosary: Praying the mysteries with Scripture, song & icons. Portland, Ore: OCP Publications, 2004.

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Tetlow, Joseph A. Manna for a desert of busyness [sic]: Praying Lenten Sunday scripture. Kansas City, Mo: Sheed & Ward, 1988.

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Smith, Martin Lee. The Word is very near you: A guide to praying with Scripture. Cambridge, Mass: Cowley Publications, 1989.

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Rivera-Gómez, Carmen. Praying Scripture. Independently Published, 2020.

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Gire, Ken. Praying Through Scripture. HarperCollins Publishers, 2000.

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Seddon, Karen. Praying Scripture with Educators. Independently Published, 2021.

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Book chapters on the topic "Praying with scripture"

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"Scripture Index." In Praying with Ancient Israel, 171–76. Abilene Christian University Press, 2016. http://dx.doi.org/10.2307/j.ctv310vp2j.17.

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"Praying Israel’s Story in Nehemiah 9." In Scripture and Its Readers, 50–94. Penn State University Press, 2015. http://dx.doi.org/10.5325/j.ctv1bxh5cc.7.

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"3. Praying Israel’s Story in Nehemiah 9." In Scripture and Its Readers, 50–94. Penn State University Press, 2015. http://dx.doi.org/10.1515/9781575067209-005.

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Newman, Andrew. "Rowlandson’s Captivity, Interpreted by God." In Allegories of Encounter, 19–49. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469643458.003.0002.

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This chapter presents an “inside out” reading of Mary Rowlandson’s famous narrative of her captivity during King Philip’s War, The Sovereignty and Goodness of God (1682). It focuses on nine passages that she recounts reading in a Bible that an Indian bestowed upon her early in her captivity, and therefore pertain to the diegesis, or narrated action, instead of the commentary on her experience. It posits that these compose a coherent, primordial interpretation of her captivity, issued, in her understanding, by God, who directed her selection of scriptures, and, through these, influenced her perspective and behavior. Rowlandson defines the boundaries of her discourse community by contrasting her orthodox literacy practices with those of the Christian or Praying Indians.
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Edwards, Douglas R. "Introduction." In Religion & Power, 3–6. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195082630.003.0001.

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Abstract Power and its association with religious and mythic symbols permeate society. In 1991, as I worked on this book, the Iraqi conflict provided both sides an opportunity to invest traditional religious and mythic symbols with power. Iraq’s leader, Saddam Hussein, associated his rule with such powerful military and religious figures as Saladin and Nebuchadnezzar, whose own battles drew on religious symbols. Visual symbols on currency, architecture, posters, and television spots combined religion and the historical and mythic past to bolster the power and prestige of his regime. Similarly, our symbol-laden media portrayed former president George Bush, with head bowed, praying for the allies during church services. The Israeli-Palestinian accords of 1993 saw President Bill Clinton citing passages from the Hebrew Scriptures and the Koran to help reconcile old adversaries. Countless other examples could be cited.
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Rohrer, James R. "The Connecticut Missionary Society." In Keepers of The Covenant, 53–69. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195091663.003.0004.

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Abstract When the General Association of Connecticut convened at the Congregational meetinghouse in Windham in June 1797, an atmosphere of expectancy pervaded the gathering. For several years evangelicals in both England and America had been praying fervently for a general revival of God’s people. Now, many New Light ministers believed, an awakening was at hand. From across the ocean came stirring news of wondrous missionary advances in Africa and the South Seas, while at home unusual “seriousness” seemed evident among many congregations throughout the state. New Divinity stalwart Charles Backus of Somers reported the commencement of “a great work” among his people, triggered, he believed, by a series of “sermons upon the inspiration of the scriptures.” In April word arrived of a “considerable awakening” in New York City, followed within weeks by missionary Seth Williston’s report of a marvelous outpouring of God’s Spirit in the Chenango settlements. These developments fired the imagination of New Lights and fueled millennial hopes that transformed the budding missionary movement.
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Ransome, Yusuf, Tamara Taggart, and Ichiro Kawachi. "Religion, Spirituality, and COVID-19." In The Social Epidemiology of the COVID-19 Pandemic, 395–419. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197625217.003.0016.

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Abstract This chapter focuses on religion and COVID-19 health outcomes, including summarizing the accumulating literature on religion, spirituality, and COVID-19, as well as discussing pathways to inform intervention development and implementation. For example, higher levels of religious service attendance could provide more opportunities to establish social relations and receive whatever goods are produced through the social network, especially if goods come from one’s own neighborhood or across neighborhoods, but they also may increase risk of infection. Religion may contribute to higher SARS-CoV-2 infection and mortality given various religious practices within specific traditions, such as the Eucharist, Communion, and other rituals, and choir singing. While religious service attendance has been the most popular indicator within the multidimensional construct of religiosity and is characterized by observable organizational aspects, COVID-19 has raised questions about the relevance of that indicator. This chapter also discusses other indicators, including private religiosity or non-organizational aspects, which are activities practiced outside the purview of spectators and includes reading scriptures or other religious texts, praying in private, and meditation. Lastly, this chapter explores the ways in which technology has played an increasingly important role in how religion is practiced (including funerals and mourning) and the implications for post-COVID-19 religious effects on health.
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