Journal articles on the topic 'Spiritual aspirant with God'
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Chitale, Rajshree, and Aruna Jadeja. "RESTRAINING INFLUENCE OF MIND WITH BHAKTI YOGA PHILOSOPHY BY GNANESHWARI GEETA." Divyayatan - A Journal of Lakulish Yoga University 1, no. 2 (June 29, 2024): 18–24. http://dx.doi.org/10.69919/7dyy5745.
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This is a matter of experience which saints have taken and explained in scriptures written by them. Combination of Karma, Gyan and Bhakti Yoga explains attaining one-pointedness of mind. In this series of restraining influence of mind Gnaneshwar Maharaj in his Gyaneshwari Geeta, commentary on Bhagwat Geeta, explains with his verses. Gnaneshwari Geeta has verses for improving mental health. Gnaneshwari Geeta educates mind and advances the inner processor of aspirant to uplift from ill thoughts to universal appreciation. Winning mind is a tedious process. Controlling mind’s fickleness and making it restrained is another difficult task. Though once conquered mind can be conditioned to healthy state and can travel towards the journey of God and Self-Transcendence. Controlling mind’s restlessness three factors which work together are one-pointedness of mind, moderation and regulation in life style and third is balance and harmony in perspective. One-pointedness of mind requires mind to restrained and controlled. Moderation and regulation in life style implies actions must be in measured way and balance and harmony in perspective having a positive and constructive outlook towards actions. These three together make up a healthy mental state. For achieving these three ones need to practice for the same and detaching from the action done. In worldly affairs, one needs concentration and focus. It is not that the qualities needed for worldly success are different from those needed for spiritual progress. Spirituality means nothing but purification of worldly life and concentration or focus is the key to success. Success is hard to come without one-pointedness, focus of mind and strong strengths. The mind should, in fact, go on getting stronger and soul should become stronger as one gets older. In reality it happens exactly opposite. So, attaining one-pointedness of mind is very important to achieve all round success. May it be worldly and spiritual. For that one need to fix the mind in the self and withdrawal from ill thoughts. We may put a stop to worldly activities but the inner wheel or processor continues to revolve all around the world. Just like not putting inputs through outer wheel but output of memories continues. One must be able to stop the inner processor. This processor needs power of self for enlightenment. When thought process starts to process through self-power it is priceless treasure. Saints have shown what a man can achieve even while remaining caged within the body.
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Burkhanov, Rafael Ayratovich, and Olga Vyacheslavovna Nikulina. "Philosophical anthropology of Max Scheler as an essential phenomenology and theonomic axiology of human." KANT 41, no. 4 (December 15, 2021): 135–39. http://dx.doi.org/10.24923/2222-243x.2021-41.25.
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The article analyzes the role and significance of phenomenology and axiology in the concept of human by Max Scheler. It is noted that by phenomenology he understands such an attitude of spiritual contemplation, through which one can see or comprehend in the experience a certain area of "facts". Phenomenological philosophy seeks to understand the transcendent foundations of the Universe, absolute essences that are constituted in values that are ethically loaded. It is emphasized that Scheler?s philosophical anthropology was formed on the basis of essential phenomenology and theonomic axiology. The German thinker sees the specificity of a human in his fundamental lack of root, ontological inadequacy, and anthropological incompleteness in the world. This is a becoming being, aspiring to the highest values emanating from God. His special position in the Universe lies in the ability to transcend himself beyond the boundaries of everyday life. The goal of human development is "moral soaring", through which the core of the personality tries to take part in the essential. This is the realization of the ideal of "whole human" as a concrete integrity of the human spirit, the formation of a comprehensive and spiritually developed personality.
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Cantù, Francesca. "„De Signis Ecclesiae Dei”. L’ecclesiologia militante di Tommaso Bozio." Textus et Studia, no. 3(7) (November 17, 2017): 7–33. http://dx.doi.org/10.15633/tes.02301.
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What were the identifying marks of the true Church of God has been a strategic theological issue in the dispute between Catholics and Protestants in the modern age. Oratorian Tommaso Bozio’s De Signis Ecclesiae Dei (1592) represents a notable example of post-Tridentine controversialist theology, conceived in the Rome of the Counter Reformation as a form of a militant ecclesiology against heresy, to defend Catholic orthodoxy and aspiring to present itself as the theology of the Papal Magisterium. The article analyses the signa of the universality and of the Roman nature of the Catholic Church, of the primacy of the Roman Pontifex, source and foundation for any further spiritual and temporal power, and the signa of felicitas temporalis of the Spanish Monarchy as evidence of its historical adherence to the Ecclesia Dei.
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Nazarenko, Ivan I. "“Orpheus in Hell”: The Transformation of the Myth of Orpheus and Eurydice in Boris Poplavsky’s Novel Home from Heaven." Imagologiya i komparativistika, no. 14 (2020): 90–109. http://dx.doi.org/10.17223/24099554/14/4.
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The study aims to interpret Boris Poplavsky’s novel Home from Heaven (1935) through the prism of the myth of Orpheus and Eurydice to identify the author’s concept of love, art, and the structure of reality. The novel Home from Heaven contains allusions that refer to the myth of Orpheus and Eurydice. The grounds for comparing the myth and the novel plot are seen in the fact that, in his poetic legacy, Poplavsky uses the metaphor of Orpheus in hell to express his own attitude. Poplavsky’s polemic with the ancient myth, with the understanding of the nature of love and the creative genius is revealed and explained by a change in axiology. The principle of allusions to the well-known myth is determined: it is not a manifestation of collisions of the myth in modern times, but a travesty of the mythological plot. In Home from Heaven, Oleg, the modern Orpheus (aspiring writer), does not descend into the realm of the dead for Eurydice, but he himself tries to return to the earthly reality from the “metaphysical hell”, escapes from God with the help of the female love of Eurydice (Tanya and Katya). Poplavsky’s image of the universe is the opposite of the ordered mythological model of the world: “heaven” is the world of culture and the subconscious, which correlates with the lower, infernal space of eternal torment. It is concluded that the modern man sees “hell” (not Hades) both in the metaphysical sphere of the spirit (culture) and in the earthly reality (in the sphere of eros). The correspondence of the modernist aesthetics to the semantics of the plot of the novel is justified: the modern Orpheus, like the ancient one, cannot save love and be saved by love in the “hell” of being. Poplavsky’s inversion of the myth of Orpheus and Eurydice clarifies his concept of love. A harmonious love relationship between people, uniting them into one whole, is impossible because people are prisoners of their consciousness and cannot fully open its content to others. Oleg discovers that, in order to achieve harmony, it is necessary to “build” a house on the “earth” and in the “heaven”, combining the physical with the spiritual. The modern Orpheus, having accepted the fate of the writer, fulfills his mission: having discovered the “hell” of culture and of his own consciousness, having plunged into the “hell” of the earthly reality, he does not succumb to the false art of Eurydice and discovers the true Eurydice—the Word. He returns to God within himself, to culture, but he knows about reality and unites the “heaven” and the “earth” in the “home” of his own creativity, thereby overcoming the total “hell”. According to Poplavsky’s concept, however, the modern Orpheus cannot claim the role of a medium, a prophet, and art is unable to reveal the future. Art does not transform reality, does not grant immortality to the creator, and is itself not immortal, but destroyed by time. Therefore, the epistemological (cognition of being and self-knowledge) and communicative (transfer of spiritual experience to representatives of future generations) functions of art remain.
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Ahmed, Abrar, Gulnaz Jehanzeb, and Saima Rani. "A STUDY OF SUSTAINING INTIMACY WITH GOD AS A SYMBOL OF UNCONDITIONAL LOVE IN BY THE RIVER PIEDRA I SAT DOWN AND WEPT." Pakistan Journal of Social Research 04, no. 04 (December 31, 2022): 1076–82. http://dx.doi.org/10.52567/pjsr.v4i04.914.
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Ever since the creation of Man and consequently evolution of Faith on earth, theologians, philosophers, scholars, writers and common man have been interpreting the reality i.e. God according to their own personal experiences and requirement of the time and age in which they lived. In today’s world, one of the most controversial ideas is the doctrine of faith as true aspirant of God’s love. Many consider that God is their personal legacy and many think that He lives beyond their traditional horizons. This idea about God’s intimacy has caused inter sects and inter religion discourses as well. Nevertheless, one thing has been assured in the selected text that human beings beyond the restriction of race, religion and creed, have been striving to maintain closeness with God and whether interpreted and called in any condition, is always Benevolent and Benign to believers. This research paper attempts to analyze this doctrine and consequently explores its implications, propositions and connotations in Paulo Coelho’s novel By the River Piedra I Sat down and Wept (1999) in the backdrop of new criticism. Close reading technique has been used to analyze the text of the novel. The researchers have tried to find out themes, relations, characters, incidents and ideas and symbols in the text that convey the presence of the idea that God is the symbol of unwavering love and always benign to believes. The study sums up that human faith beyond its religion, social and traditional attachment is the true aspirant of God’s love in all sorts of crises and difficulties and God in spites of various names and connotation associated with Him is always benign and kind to the believers. Keywords: Faith, Believer, Holy Spirit, Divine. Benevolence, Human Efforts, Love, Feminine Face, Benign
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M., Asadzandi, and Seyed Kalal A. "Spiritual Pathology Theory of the Sound Heart Model: Socio-Cultural Factors of Spiritual Distress." World Journal of Social Science Research 10, no. 4 (September 20, 2023): p17. http://dx.doi.org/10.22158/wjssr.v10n4p17.
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Introduction: Spiritual Pathology is the study of disturbing factors in the relationship between man and God, the process of disruption in secure attachment to God, which causes spiritual distress in relation to self, people, and the world of creation.Areas covered: Balbi defines attachment as deep emotional bond with special people in life, whose interaction brings security, joy and happiness, and their presence brings peace in times of stress. Kirkpatrick generalized the style of attachment to parents to attachment to God. Expert opinion: In the Sound Heart Model, worship is natural need. The basis of religion is secure attachment to God. Secure attachment to God is belief in the presence and sufficiency of God, as a responsive safe haven. The basis of attachment to God is positive image of God and “recognizing the truth of religion” by the Prophet. The Prophet, as interpreter of Qur’an and spiritual role-model, has healthy spiritual personality. Acceptance of religion, at the time of intellectual maturity, should be done without imitation and coercion, based on knowing the truth of religion, with a free and informed choice. Spiritual pathology is the study of socio-cultural factors that cause misunderstanding of religion, negative image of God and insecure attachment to God.
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Krause, Neal. "Trust in God, Forgiveness by God, and Death Anxiety." OMEGA - Journal of Death and Dying 72, no. 1 (March 2, 2015): 20–41. http://dx.doi.org/10.1177/0030222815574697.
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Research on religion and death anxiety has produced many contradictory findings. These conflicting findings arise, in part, from inadequacies in the measurement of religion as well as problems with the way the data have been analyzed. The purpose of the current study is to develop and empirically evaluate a conceptual model that contains the following core hypotheses: (a) People who go to church more often will receive more spiritual support from fellow church members (spiritual support is assistance provided by coreligionists for the explicit purpose of increasing the religious beliefs and practices of the recipient). (b) Individuals who receive more spiritual support will be more likely to trust God. (c) Those who trust God more deeply will be more likely to feel forgiven by Him. (d) People who feel forgiven by God will experience less death anxiety. Findings from a recent nationwide survey provide support for each hypothesis.
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Mcgregor, Richard J. A. "From virtue to apocalypse: The understanding of sainthood in a medieval Sufi order." Studies in Religion/Sciences Religieuses 30, no. 2 (June 2001): 167–78. http://dx.doi.org/10.1177/000842980103000203.
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Although the concept of sanctity is well-established in the Islamic tradition, it was not among the theologians that it was considered and debated. This task was taken up by the mystics. The period from the 10th to the 14th century saw both dramatic innovations and subtle arguments advanced. This article will explore this debate by focussing on its development within one Sufi order. A significant development soon becomes apparent, one which begins with a conception of sainthood as an ideal spiritual virtue, but escalates to assertions of a final ultimate saint who marks the end of time. The conceptual shift among these mystical thinkers moves from concern with the spiritual stations of the aspirant to arguments over the identity of an apocalyptic "seal" of sainthood.
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Tirkey, Deepak. "The Bhagavad Gita and the Spiritual Exercises of Saint Ignatius of Loyola." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 96, no. 377 (May 31, 2021): 365–99. http://dx.doi.org/10.14422/ee.v96.i377.y2021.004.
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The Bhagavad Gita like the Spiritual Exercises of St. Ignatius of Loyola leading to spiritual enrichment points out of a meeting of heart and mind between two texts. The essence of the spirituality of the Bhagavad Gita, like the spirituality of Ignatius is the vision of God. Its spirituality is oriented towards God above the world as well as within it. Both texts offer a parallel insight for deep and authentic happiness building up a life towards God and in God. Even though the Bhagavad Gita and the Spiritual Exercises play different qualitative rolls in its own traditions, both agree that only those who have God above the visible world are able to experience God vice-versa. The quest to have God experience is an exercise involving conscious effort and constant attentiveness.
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Adhikari, Bal Dev. "Spiritual Humanism in Devkota’s Muna-Madan." PRAGYAN A Peer Reviewed Multidisciplinary Journal 4, no. 1 (December 31, 2023): 1–15. http://dx.doi.org/10.3126/pprmj.v4i1.67616.
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Devkota seeks spiritual humanism in order to restore moral, ethical and spiritual values in human beings. For him, the relationships between man and man, man and nature and man and God are vital. As a spiritual humanist, he focuses on acts of love and sacrifice for the good of humanity. According to him, this human world is to be guided by the universal spirit of God, the basis of spiritual humanism. He believes that God is present everywhere. Human beings have to realize it. Only spiritually motivated souls can sacrifice themselves for others. Devkota projects his ideas of Spiritual Humanism in Muna-Madan. He shows his tremendous reverence towards gods and goddesses because the marginalized and downtrodden people receive solace and living hope from God. Devkota believes that spiritually motivated people are compassionate and merciful towards fellow beings. Muna and her mother in-law unconditionally love Almighty God for their ultimate salvation from worldly sufferings. The Bhote (a pejorative term for a Tibetan man) shows an excellent example of humanity by helping an unknown person Madan. This paper highlights Devkota’s philosophy of spiritual humanism in Muna Madan.
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Bowker, John. "God, Spiritual Formation, and Downward Causation." Theology 107, no. 836 (March 2004): 81–88. http://dx.doi.org/10.1177/0040571x0410700202.
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Arora, Alka, and May Elawar. "Questioning God: A Spiritual Feminist Dialogue." CrossCurrents 65, no. 4 (December 2015): 457–68. http://dx.doi.org/10.1111/cros.12155.
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Arora, Alka, and May Elawar. "Questioning God: A Spiritual Feminist Dialogue." CrossCurrents 65, no. 4 (December 2015): 457–68. http://dx.doi.org/10.1353/cro.2015.a783417.
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BEEKE, JOEL R. "Spiritual Disciplines for Holiness in the Life of a Minister." Unio Cum Christo 7, no. 2 (October 1, 2021): 137. http://dx.doi.org/10.35285/ucc7.2.2021.art8.
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Pastors need to use the spiritual disciplines daily and diligently to cultivate sanctification toward God to know him increasingly better. With the Spirit’s blessing, such cultivation is essential for a truly God-owned ministry that results from the pastor’s large, varied, and original life with God. Pastors must read Scripture diligently, systematically, prayerfully, and meditatively; pray unceasingly, read sound literature, listen to God- glorifying sermons, and profit from the sacraments, fellowship with believers, and sanctifying the Lord’s Day. Even faithful stewardship of time and money, evangelizing and serving others, and the ministry of the Word through loving the Triune God and his people can be forms of a lifestyle of spiritual discipline that grows our relationship with God and promotes and sustains an effective ministry. KEYWORDS: Holiness, spiritual disciplines, prayer, fellowship, ministry, love
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Burns, Scott. "Embracing Weakness: An Investigation of the Role of Weakness in Spiritual Growth." Journal of Spiritual Formation and Soul Care 13, no. 2 (November 2020): 262–84. http://dx.doi.org/10.1177/1939790920958681.
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Adversity awakens people to the value of weakness and its role in spiritual growth. Qualitative research was conducted to ascertain ways in which adversity impacts spiritual growth. Semi-structured interviews exploring the lives of 12 mature Christians examined how God worked through adversity to bring depth. Three primary categories of spiritual transformation emerged: (1) Awareness of self, humanity, God, and God’s grace; (2) Openness to engage tension as a catalyst of growth, in accepting and extending grace to others, and in partnering with God; and (3) Realism about the time, process, and pain involved in spiritual growth. Through crises, patterns of self-reliance fail and are exposed, awakening believers to the limits and fallenness of human life in such a way that they gain a greater appreciation for the role weakness plays in catalyzing dependence on God in everyday life leading to deeper spiritual maturity.
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Nazari, Mohammad, Bagher Ghobari Bonab, Seyed Abdul Majid Bahrinan, and Kobra Haji Alizadeh. "Developing an intervention program based on attachment to God and investigating its effectiveness on ineffective spiritual schemas and spiritual well-being." Journal of Adolescent and Youth Psychological Studies 4, no. 7 (2023): 98–106. http://dx.doi.org/10.61838/kman.jayps.4.7.11.
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Background and Aim: Inefficient spiritual patterns of our adaptation to God's laws cause problems in the society in living environments, the present study aims to formulate an intervention program based on attachment to God and examine its effectiveness on ineffective spiritual patterns and spiritual well-being. Methods: From a methodological point of view, the current research was a quasi-experimental research design with a pre-test-post-test with a control group. The statistical population of this research was made up of all employees of Continental Plateau Oil Company in 2019. The sample of this study was 60 people who were randomly selected in two experimental and control groups (20 people in each subgroup) based on the criteria of entering and exiting the study. The research tool was the questionnaire of ineffective spiritual schemas, attachment to God and spiritual well-being, which was completed by all participants in the pre-test and post-test phases. God attachment sessions were held for experimental group participants in nine 120-minute sessions, while control group participants did not receive any intervention. Research data were analyzed using multivariate analysis of covariance and using SPSS-22 software. Results: The results showed that the intervention based on the quality of attachment to God has an effect on all the components of ineffective spiritual schemas and spiritual well-being (P<0.01). Conclusion: According to the results of this study, the intervention based on the quality of attachment to God led to the improvement of all the components of ineffective spiritual schemas and spiritual well-being
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Watkins, Philip, Michael Frederick, and Don E. Davis. "Gratitude to God Predicts Religious Well-Being over Time." Religions 13, no. 8 (July 25, 2022): 675. http://dx.doi.org/10.3390/rel13080675.
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The authors used a prospective design to investigate how gratitude to God predicts religious well-being over time. Gratitude to God is a central aspect of monotheistic religions, and thus may be particularly important to the religious/spiritual well-being of believers. Participants completed online measures of trait and state gratitude to God, along with spiritual well-being, nearness to God, and religious commitment scales over a one-to-two-month period. General well-being, trait gratitude, and the Big Five personality traits were also assessed. After controlling baseline levels, trait gratitude and the Big Five personality traits, dispositional gratitude to God at Time 1 predicted increased religious well-being, nearness to God, and religious commitment at Time 2. Although gratitude to God was significantly related to general well-being variables in cross-sectional analyses, it did not predict these variables over time. Validity data for the gratitude to God measures are also presented. The results suggest that gratitude to God is important to religious/spiritual well-being, and gratitude to God may be a critical variable for research on positive psychology and the psychology of religion/spirituality.
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Zarzycka, Beata. "Parental Attachment Styles and Religious and Spiritual Struggle: A Mediating Effect of God Image." Journal of Family Issues 40, no. 5 (November 17, 2018): 575–93. http://dx.doi.org/10.1177/0192513x18813186.
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The ideas that religion capitalizes on the operation of the attachment system and that believers’ perceived relationships with God can be characterized as symbolic attachment relationships have been well established in the psychology of religion. This study aims to explore the relationships between early caregiver experiences and religious and spiritual struggle and whether loving, distant, and cruel God images are mediators of these relationships. The Experiences in Close Relationship Scale, God Image Scale, and Religious and Spiritual Struggle Scale were applied to the research. Correlations of parent–child attachment with religious and spiritual struggle measures support a correspondence between working models of parents and God. The study has shown that a distant God is a mediator of the relationship between avoidant attachment to one’s parents and divine, meaning making, and religious doubt struggle. A cruel God is a mediator in the relationship between avoidant attachment to one’s parents and interpersonal struggle.
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Büssing, Arndt, Stephan Winter, and Klaus Baumann. "Perception of Religious Brothers and Sisters and Lay Persons That Prayers Go Unanswered Is a Matter of Perceived Distance from God." Religions 11, no. 4 (April 9, 2020): 178. http://dx.doi.org/10.3390/rel11040178.
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Background: Sometimes prayer life can be difficult even for very religious persons, who may experience phases of “spiritual dryness”, which may have a negative effect on their well-being. Methods: To address this topic, we analyzed three contrasting groups of persons (religious brothers and sisters (RBS), n = 273; Catholic lay persons (CLP), n = 716; other lay persons (OLP), n = 351) with standardized measures and investigated how often indicators of spiritual dryness were perceived within these groups and how the perception that private prayers go unanswered could be a result of this. Results: Spiritual dryness was highest in RBS compared to RLP and OLP. For RBS, perception of being “spiritually empty” was the best predictor of prayers going unanswered, indicating emotional/spiritual exhaustion, while in OLP, the perception that God is “distant” was the best predictor, indicating that, particularly in this (younger) group, spiritual doubt is of particular relevance. For CLP, feeling that God is distant, feeling abandoned by God, and feeling “spiritually empty” were similarly relevant predictors of feelings that prayers go unanswered. Conclusions: This knowledge may help psychologists/psychotherapists, pastoral workers, and spiritual advisors to differentiate the underlying causes of spiritual dryness (in terms of “discernment”) and thus support persons struggling with God, their faith, and life.
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Tinenti, Maxlucky, Stimson Hutagalung, and Rolyana Ferinia. "Pendampingan Pastoral Untuk Meningkatkan Spiritual Kaum Tuna Rungu." JURNAL KADESI 4, no. 1 (December 6, 2021): 105–22. http://dx.doi.org/10.54765/ejurnalkadesi.v4i1.22.
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God created man with the perfection of the image and image of God, because of sin, the perfection of God is lost, the relationship between God and man is cut off and the physical perfection of man decreases, the limitations of reason, physical and mental deficiencies. One of the physical deficiencies that exist in human nature is deafness or deafness. Due to lack of hearing, deaf people feel inferior, not confident, which results in psychological pressure. The research method uses descriptive qualitative, through journals, articles, internet, books. The purpose of this study, how to rebuild self-confidence and psychological pressure by means of pastoral assistance to improve the spirituality of the deaf by providing motivation through pastoral visitation, training in language so that they can read God's word, equipping skills to be able to be independent entrepreneurs, touching with love and applying the word of God. The result is that deaf people have good spirituality, regain their self-confidence and feel worthy of living before God, in society with existing physical deficiencies
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Kadir, Abdul. "Apresiasi Keimanan kepada Tuhan melalui Pengalaman Spiritual." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, no. 1 (October 29, 2015): 26. http://dx.doi.org/10.15642/teosofi.2015.5.1.26-49.
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<p>The awareness of God departed from religion which becomes introverted understanding in one’s experience. Appreciation of God should not be limited to the value of formalities by simply doing spirituality teaching, but also the embodiment of spiritual experience of God. The constellation of religious values is not just about understanding and appreciation but also achieve esoteric experience, so as to reveal its meaning for deeper appreciation, recognition and encounter with Him. Esoteric aspect of religion has become an important goal in the appreciation of spiritual experience ascent and acquisition with cleaning bonds which related to plurality and turned it from horizontal dimension senses to the vertical dimension of the universe to reach the consciousness of mortality. If God wills, there will be an incline in spiritual sensing sharpness until one can see, watch, or feel the real evidence from God about the things that are obviously high, so that the faith based on <em>mukâshafah</em>, <em>ma‘rifah</em>, and <em>mushâhadah</em> namely faith through spiritual vision to arrive at the essence.</p>
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Dewi, Novita. "Finding God in All Things through Poetry." Journal of Language and Literature 21, no. 1 (March 16, 2021): 190–97. http://dx.doi.org/10.24071/joll.v21i1.3145.
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Poetry is a language of devotion. It is the melody that resonates from one’s pure conscience. Being the most important and richest part of our spiritual practice, people read and write poems to help them gain understanding about themselves, each other, and the world around them. Examining world poetry, mainly from America, Indonesia, and Sri Lanka which tell about the presence of God, this article attempts to find out how God the Creator is present and represented, focusing as it does on the connection between poetry and spiritual exercises. Each of the seven poems under discussion is read by considering Ignatian Spirituality of which the core is “Finding God in All Things”. The selected poems show that God can indeed be found in three main spots. First, God resides in the universe. The presence of God in nature is a common theme shared by the poets discussed. Second, the speakers of the poems find God within themselves. They find God through discretion. Third, some of them find the face of God in that of other people because humans are created in His image. The poems open an awareness that God is present in the sufferings of others. In conclusion, poetry serves as both prayers and spiritual exercises that can improve people’s inner compassion and justice.
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Sprutta, Justyna. "La dimension néoplatonicienne du Fondement Ignatien (au contexte du tout des Exercices spirituels de saint Ignace de Loyola." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 181–98. http://dx.doi.org/10.14746/pst.2019.34.11.
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God is the foundation and goal of man. The way to God, from the state of disgrace to a happy relationship with God, is also the “foundation” of the Spiritual Exercises of St. Ignatius of Loyola, including the Foundation. In the Foundation there is a Neoplatonic way to God as absolute Good− Truth−Beauty. The spiritual way, continued in Weeks of the Ignatian retreat, includes the stages of purification, enlightenment and unification. This way is thus also an existential principle present in Christian Neoplatonism, having its reception in all cycle of Ignatian Exercises. The article to concern the relationship between the theology of the Foundation and Christian Neoplatonism, with reference to the whole of the Spiritual Exercises of St. Ignatius of Loyola.
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Ridho, Ali, Aidillah Suja, M. Taufik, Thibburruhany Thibburruhany, Abd Rahman Bin Mawazi, Syahrul Rahmat, Muhammad Alfan Sidik, Faridhatun Nisa, and Muhamad Ali. "Cyberreligion: The Spiritual Paradox of Digital Technology." Ri'ayah: Jurnal Sosial dan Keagamaan 8, no. 2 (December 16, 2023): 1. http://dx.doi.org/10.32332/riayah.v8i2.7699.
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The existence of cyberspace has not only changed human views on spirituality, religion, rituals, houses of worship, scriptures, spiritual teachers, beliefs, divinity, and even the view of god itself. Cyberspace opens up the possibility to carry out various religious activities in a new way that is artificial or virtual. Literature review, as part of the scientific approach, focuses on the literature of journal articles, books, monographs that discuss themes based on keywords related to the research conducted. A new cyber vision of God is developing, which is now seen as a projection or incarnation of humanity (mind, intelligence, power) in the form of computer simulations that are considered to have power close to god's power. This is the vision of man as his own god developed by cyberists, a man who is no longer willing to submit to the authority of power beyond his own power - god man.
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Nego, Obet Nego, and Debby Christ Mondolu. "Peranan Emotional Spritual Quotient (ESQ) Dalam Doing Theology." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 2, no. 2 (November 28, 2016): 68–87. http://dx.doi.org/10.47154/scripta.v2i2.21.
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Dalam berteologi, Allah adalah sumber teologi, pokok teologi dan tujuan teologi. Dalam hal ini, Allah membuat manusia mempelajari-Nya di dalam Alkitab (Sola Scriptura), dan Roh Kudus yang menyingkapkan kebenaran-Nya sehingga menimbulkan iman di dalam diri umat-Nya (Sola Fide) kepada Allah dan kebenaran-Nya yang final, yaitu Tuhan Yesus Kristus saja (Sola Christo). Akhirnya, memimpin umat-Nya kepada diri-Nya sendiri dan demi kemuliaan nama Allah (Soli Deo Gloria). Dalam karya tulis memandang prinsip-prinsip dalam konsep Emotional Spiritual Quotient (ESQ) penting untuk diintegrasikan ke dalam doing theology atau berteologi. Dalam upaya mensinergiskan kecerdasan intelektual, emosi dan spiritual dalam berteologi yang teosentris, di mana kecerdasan spiritual (SQ) menjadi pusat kecerdasan.
In theology, God is the source of theology, theology and the aim of theology. In this case, God made people study Him in the Bible (Sola Scriptura), and the Holy Spirit who revealed His truth so as to cause faith in His people (Sola Fide) in God and His final truth, namely God Jesus Christ alone (Sola Christo). Finally, leading His people to Himself and for the glory of the name of God (Soli Deo Gloria). In writing, the principles in the concept of Emotional Spiritual Quotient (ESQ) are important to be integrated into doing theology or doing theology. In an effort to synergize intellectual, emotional and spiritual intelligence in a theocentric theology, where spiritual intelligence (SQ) becomes the center of intelligence.
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Asadzandi*, Minoo. "Explaining the Propositions of the Sound Heart Model as Spiritual Health Theory: Research Methodology." Journal of Biomedical Research & Environmental Sciences 4, no. 10 (October 2023): 1507–21. http://dx.doi.org/10.37871/jbres1824.
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Background: Holistic, community-oriented health services require attention to spiritual health at all levels of prevention, in the spectrum of health and disease, throughout life. Spiritual health services are professional theory-based practice. The purpose of the study is to report the research methods of explaining the propositions of the Sound Heart Model as a Spiritual Health Theory. Methods: The theory was designed by using qualitatively derived theory based on the Concept-Integration method in six stages. An in-depth philosophical review of two decades of research indicated the need for spiritual empowerment. Concept analysis clarifies the concepts of therapeutic relationships and therapeutic content as spiritual communication, knowledge enhancement, skill training, and spiritual motivation. To validate the findings, in addition to Morse et al. suggestions, the findings were reviewed in four specialized national sessions "Chair of Behavioral Sciences", "Narrative Sciences Chair", "Pre-Summit Sessions" and "Summit Session" of "Chairs of Theorizing, Criticism and Scientific Debate" in the “Supreme Council of the Cultural Revolution”. Conclusion: Spiritual self-care of parents, teachers and clergy is a priority. Secure attachment to the prophets and following their lifestyle is the basis of spiritual self-care. Spiritual self-care of parents, teachers and clergy creates spiritual mentoring competence. The correct religious behavior of spiritual mentors provides the possibility of model-oriented education. Spiritual communication based on compassion and empathy can create secure attachment, trust and security. Spiritual mentors should provide spiritual training without coercion and violence with "scaffolding". Mentors can facilitate the stages of faith growth and correct cognitive errors by increasing spiritual knowledge. Explaining the spiritual reason for life's sufferings increases resilience against suffering. By teaching "relationship development skills" with nature, self, people and God along with thinking about "the truth of religion", they can create a positive image of God and secure attachment to God. So that people can take refuge in God as a safe haven and feel safe.
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Iram Amjad. "A Multimodal Analysis of Qawwali." Linguistics and Literature Review 3, no. 1 (March 31, 2017): 13–25. http://dx.doi.org/10.32350/llr.v3i1.263.
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This study explores qawwali from emotional, aesthetic as well as devotional aspects to get its true feel. The purpose is to trace the extent to which qawwali acts as a catalyst for ecstatic or trance-like states of spiritual experience. A multimodal framework for analysis was used to study the common emerging patterns like love of God and His last prophet Muhammad (P.B.U.H), beatitudes of God and paradox of spiritual or worldly love. The qawwali sung at the three famous shrines of Lahore, Pakistan was the main source of data. To trace its impact, perceptions of devotees were taken into account in the form of 16 case studies. It was found that qawwali’s emphatic rhythmical stress patterns repeating God’s name stirred devotees’ emotions for spiritual self-repositioning. But words fall short to capture these spiritual emotions. Hence, this study only described the emotions supposedly gaining spiritual proximity with God.
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Varghese, Sindhu. "Spiritual Resilience and the Intervention of Holy Scripture." Indian Journal of Research in Anthropology 8, no. 1 (June 15, 2022): 29–32. http://dx.doi.org/10.21088/ijra.2454.9118.8122.3.
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This paper “spiritual resilience and the intervention of holy scripture” is to explore new facets, reinforce and approve of the fact that Holy Scripture is an augmentation of spiritual resilience. In today’s turbulent times, spiritual resilience is the greatest asset a person can have. The need is to know how subjects have shown this trait. In this paper, literature and previous studies have been reviewed to come out with the fact that Holy Scripture reading and trusting God has helped build resilience to over come difficult situations in life giving one inner peace and strength. This study reinforces that trusting in God is the greatest strength one can get. This paper will impact for a non-resilient person to venture into and discover that spiritual resilience and quality of life is not anything hard, but revolves on hope, faith and trust. Keywords: Holy Scripture; Spiritual Resilience; Faith; Hope; God.
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Zadeh, Mohammad Sanagoei, Mehdi Mesri, Seyed Morteza Hosseini, Hossein Shamsi Gooshki, and Majid Ahmadi. "An Exploration of the Knowledge Components of Spiritual Health Based on the Quran and Hadiths: A Qualitative Research." Journal of Ecophysiology and Occupational Health 19, no. 3&4 (December 26, 2019): 144. http://dx.doi.org/10.18311/jeoh/2019/24619.
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<p>Spiritual health is one dimension of human health, but the concept and its components are still a subject of discussion. The purpose of this study was to identify the components of spiritual well-being based on the Quran and hadiths. This was a qualitative study conducted as thematic analysis. Qualitative data were extracted by studying the Quran and hadiths, and then coded and categorized. The categories were re-examined and refined, and the main themes were discovered afterward. The findings of this study showed that spiritual well-being has cognitive, emotional and behavioral levels with the four components of patience, certainty, justice and jihad, while spiritual illness entails doubt, impatience, oppression and weakness. In the processes of achieving spiritual health, each component undergoes the stages of self-awareness, God’s knowledge, certainty of heart, and attachment to God. By contrast, in the process of the formation of each component, there is a spiritual illness that includes ignorance of self or God, doubt, and attachment to non-God. The results of the current study are useful for evaluating spiritual health and planning for education in order to enhance spiritual well-being and elaborating an Islam-based spiritual health pattern.</p>
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Kovács, Szabolcs. "Spiritualitás a vallásfenomenológia és pasztorálpszichológia horizontján/2." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 67, no. 2 (December 30, 2022): 244–66. http://dx.doi.org/10.24193/subbtref.67.2.12.
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"Spirituality at the Horizon of Religious Phenomenology and Pastoral Psychology/2. We are living in a designer world, where not only the circumstances but our gods will be created consciously. We hunger for a god. Choosing an inadequate god, a god too small to transcend our limitations and who, therefore, can neither save nor transform us drives us to keep hunting. This study outlines the phenomenology of Christian spirituality, religious practice and highlights their working field. We find correlation between spirituality and spiritual well-being and happiness, factors that contribute to a positive personal development. We are condemned to meaning. There is a universal impulse to endow our joys and sorrows with meaning. Christian spirituality is a condition for us to reframe and understand our life perspectives and reach the “Courage to Be” (Tillich). Keywords: interpersonal relationship, spiritual intelligence, spiritual practice, spiritual communication, primary spiritual experience, existential fear, crisis, thankfulness, forgiveness, rites, well-being "
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Stalnaker, Aaron. "Spiritual Exercises and the Grace of God." Journal of the Society of Christian Ethics 24, no. 2 (2004): 137–70. http://dx.doi.org/10.5840/jsce20042429.
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Van Tongeren, Daryl R., Mark Sanders, Megan Edwards, Edward B. Davis, Jamie D. Aten, Jennifer M. Ranter, Angela Tsarouhis, et al. "Religious and spiritual struggles alter God representations." Psychology of Religion and Spirituality 11, no. 3 (August 2019): 225–32. http://dx.doi.org/10.1037/rel0000173.
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Schwanda, Tom. "Evangelical Spiritual Disciplines: Practices for Knowing God." Journal of Spiritual Formation and Soul Care 10, no. 2 (November 2017): 220–36. http://dx.doi.org/10.1177/193979091701000210.
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Fisher, John W. "God counts for children’s spiritual well-being." International Journal of Children's Spirituality 20, no. 3-4 (October 2, 2015): 191–203. http://dx.doi.org/10.1080/1364436x.2015.1107033.
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Lee, Yong-Gil. "An Exploration of Marian Spiritual Practices: Toward a Daily Transcendent Spiritual Life with Mother Mary." Religions 14, no. 4 (April 20, 2023): 554. http://dx.doi.org/10.3390/rel14040554.
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Mother Mary has been and can be a spiritual role model for Korean Catholics to live out their faith, a faith that is based on a dynamic understanding of a spiritual model of Mary, that is, spiritual growth coming from Eastern Mariology, particularly Mariology based on Gregory Palamas. For this dynamic understanding of Marian spirituality, I review the Scriptures on Mary, including Luke, and Palamas’ reflection on Mary’s spiritual life. This dynamic understanding of Mary and Her spiritual life never contradicts the static approach to Mariology, the Immaculate Conception, through which Jesus, who is God, was born. I believe Mother Mary in Heaven still loves Her Son and God, and Her love is becoming deeper and deeper in Heaven, which means that some virtues, such as wisdom, knowledge, prudence, vigilance, and endurance, could be interim virtues “until heaven and earth pass away” (Mt 5:19), for love and intimacy with God are permanent in Heaven. This is the belief that we can grow our love continuously with Mary forever.
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Purwanto, Agus. "TINJAUAN KECERDASAN YUSUF BERDASARKAN KECERDASAN SPIRITUAL (SPIRITUAL INTELLIGENCE), KECERDASAN EMOSIONAL (EMOTIONAL INTELLIGENCE), KECERDASAN INTELEKTUAL (INTELLECTUAL INTELLEGENCE) DAN KETANGGUHAN (ADVERSITY QUOTIENT)." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 75–93. http://dx.doi.org/10.37465/shiftkey.v10i1.74.
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One of the people chosen by God to prepare a country and its people in fulfilling His plan, that person was Joseph. Joseph as the maker of history and the link that connects the Book of Genesis to the Book of Exodus, was chosen by God to fulfill His plan, not by going through a smooth road, but there are many steep and abyss as a life experience to go through. The inclusion and guidance of God, made Joseph have something "special", namely intelligence. Intelligence is not only in terms of intellectual intelligence, but various intelligence is given by God to enable Joseph to live his life. This paper reviews Joseph's Intelligence based on Spiritual Intelligence, Emotional Intelligence, Intellectual Intelligence and Adversity Quotient. Joseph's life experience, privileges and obedience ultimately brought success in fulfilling God's plan to preserve the life of a nation.
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Grossoehme, Daniel H., Sian Cotton, and Anthony Leonard. "Spiritual and Religious Experiences of Adolescent Psychiatric Inpatients versus Healthy Peers." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 61, no. 3 (September 2007): 197–204. http://dx.doi.org/10.1177/154230500706100304.
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One hundred twenty-two adolescent psychiatric inpatients with depressive disorders and 80 healthy peers were administered the INSPIRIT, a measure of core spiritual experiences. Healthy adolescents reported a greater frequency of spiritual experiences and a more positive impact of such experiences on their belief in God than did their inpatient peers. Adolescent inpatients reported higher frequencies of experiencing angels, demons, God or guiding spirits; feeling unity with the earth and other living things; and with near death or life after death as compared to healthy peers. Overall, females reported higher frequency of spiritual experiences and higher impact of the experience on their belief in God than did males. It was concluded that the INSPIRIT is a feasible spiritual assessment tool for adolescent populations and may be used by chaplains as a means for guiding clinical conversations with adolescents.
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Sudarmanto, Gunaryo. ""SELF SPIRITUAL THERAPY” KRISTEN SUATU KAJIAN INTEGRATIF TEOLOGI SISTEMATIKA, PASTORAL KONSELING DAN EMOTIONAL SPIRITUAL QUOTIENT (ESQ)." Jurnal Misioner 2, no. 1 (April 30, 2022): 20–66. http://dx.doi.org/10.51770/jm.v2i1.46.
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Covid-19 Pandemic has created many personal problems among Christians. Christian Counsellor has not able to cover it through onsite and online ministry. Believers have to face their problem by themselves. So that they need to have ability to treat themselves by Self Spiritual Therapy. The purpose of this research is to design theological foundations in relationship with counselling pastoral principles and ESQ. To reach the aim, this research uses Qualitative approach with inductive mind and Phenomenological paradigm. The method that be used is ‘exegetic biblical theology-systematic theology’ through literature study, observation and questionnaire. The result shows that believers have ESQ that supported by Anthropological, Theological, Christological, Pneumathological, Ecclesiological, Biblical dan Eschatological approaches. Man is the image and likeness of God who have spirit, so that they able to make relationship with God. Because of sin the ability has destroyed. Christ restores the image of God through his role as the Great Therapist. The Holy Spirit applies and Christ work. He becomes Pharacletos for believers. The believers is the body of Christ. They have an unseparated relationship with Christ. So that they can tell their problems to Him. By the Biblical foundations and eschatological hope, the believers can use their faith, prayer and word of God to make Self Spiritual Therapy. Church and Christian Counsellor need to know and socialize the principles and practice Self Spiritual Therapy. They can train Counselors and bilievers.
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Peters, Ted. "Will Superintelligence Lead to Spiritual Enhancement?" Religions 13, no. 5 (April 26, 2022): 399. http://dx.doi.org/10.3390/rel13050399.
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If we human beings are successful at enhancing our intelligence through technology, will this count as spiritual advance? No. Intelligence alone—whether what we are born with or what is superseded by artificial intelligence or intelligence amplification—has no built-in moral compass. Christian spirituality values love more highly than intelligence, because love orients us toward God, toward the welfare of the neighbor, and toward the common good. Spiritual advance would require orienting our enhanced intelligence toward loving God and neighbor with heart, mind (or intelligence), and soul.
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Hopeck, Paula. "Spiritual Reassurance." Journal of Communication and Religion 43, no. 4 (2020): 77–91. http://dx.doi.org/10.5840/jcr202043424.
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Research on spirituality at the end of life is extensive. Most research prescribes why care workers should talk with patients and their families about spirituality, who should talk with them, and how care workers should do it. Few studies address the experiences of discussing religion with families at the end of life. In this study, semistructured interviews with nurses, patient advocates, chaplains, and social workers (n = 65) described their experiences of religious discussions with family members. Generally, families seek spiritual reassurance for their decisions, including that their decisions align with the will of God and their religion.
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Priydarshi, Ashok Kumar. "Human and Divine in the Poetry of Walt Whitman." Journal of Advanced Research in English and Education 6, no. 04 (December 8, 2021): 1–4. http://dx.doi.org/10.24321/2456.4370.202106.
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Materialism and spiritualism are major themes of Whitman’s poetry. A man can be worldly-wise and yet spiritual. For Whitman, materialism and spiritualism can co-exist perfectly. So, according to Whitman, if people are desirous of getting worldly pleasure, it does not make them less connected with God. We cannot be less spiritualistic than those who worship God and offer prayers to Him. Spiritualism is that constant search, more inner than outer, that enables us to know what we are. Whitman looks upon each and everyone as spiritual. For him, it is the body that shows the way to the soul and the soul shows the way to God. We see a gradual shift of emphasis from the material to spiritual in the poetry of Walt Whitman.
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Priydarshi, Ashok Kumar. "Human and Divine in the Poetry of Walt Whitman." Journal of Advanced Research in English and Education 6, no. 04 (December 8, 2021): 1–4. http://dx.doi.org/10.24321/2456.4370.202106.
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Materialism and spiritualism are major themes of Whitman’s poetry. A man can be worldly-wise and yet spiritual. For Whitman, materialism and spiritualism can co-exist perfectly. So, according to Whitman, if people are desirous of getting worldly pleasure, it does not make them less connected with God. We cannot be less spiritualistic than those who worship God and offer prayers to Him. Spiritualism is that constant search, more inner than outer, that enables us to know what we are. Whitman looks upon each and everyone as spiritual. For him, it is the body that shows the way to the soul and the soul shows the way to God. We see a gradual shift of emphasis from the material to spiritual in the poetry of Walt Whitman.
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Mohd Shahran, Mohd Farid. "PRIMORDIAL COVENANT AS THE BASIS OF RELIGION:THE QUR’ĀNIC MῑTHĀQ OF ALASTU ACCORDING TO SYED MUHAMMAD NAQUIB AL-ATTAS." TAFHIM: IKIM Journal of Islam and the Contemporary World 15, no. 1 (June 30, 2022): 1–22. http://dx.doi.org/10.56389/tafhim.vol15no1.1.
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In the philosophy of religion, apart from a cogent conception of God, a strong spiritual relation that binds human beings with God is another important element that supplies the raison d’etre to a particular religious tradition. This article evaluates one of the manifestations of this spiritual bondage in Islam through an examination of the primordial spiritual covenant between God and all human beings known as “the Covenant of Alastu.” It analyses how this idea of covenant, originally taken from the Qur’ānic verse and particularly refined in the Sufi tradition, was further developed and became continuous reference to the archetypal origin of man in Islam. Based mainly on the works of Syed Muhammad Naquib al-Attas, this article proves that the Primordial Covenant has left great impacts on some other aspects of religiosity such as the spiritual bondage between individuals that transcends gender, family, and ethnicity. Irrespective of the disputes over how the covenant had actually taken place, this notion of spiritual covenant, as this article further explicates, has become a pertinent theological concept that defines one’s religiosity in Islam.
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Davies, Irene. "God." Fieldwork in Religion 8, no. 2 (November 26, 2013): 199–208. http://dx.doi.org/10.1558/firn.v8i2.199.
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In 1966 an unprecedented disaster struck the small coalmining village of Aberfan in South Wales. 144 lives were lost as thousands of tons of mining rubble hurtled down the mountainside into a local school; not only families, but the community was devastated as the village lost a generation, with 116 children perishing in the rubble. This paper explores the emotional, psychological and physiological affects experienced by the community in the aftermath of such a disaster, and the spiritual coping mechanisms individuals often employ in order to deal with their grief. This case study of Aberfan explores the wider connotations of disaster perception; what causes a disaster? Is it an act of God, an act of nature, or an act of man? A disaster certainly cannot be experienced neutrally, and this article with emphasize the progressive development of attitude, post-trauma, which allows society to construe a disaster as all three of these ‘acts’.
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Hämäläinen, Hasse. "Swedenborg’s Religious Rationalism." Journal of Early Modern Studies 10, no. 2 (2021): 91–114. http://dx.doi.org/10.5840/jems202110215.
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This article argues that contrary to a received interpretation, Emanuel Swedenborg’s doctrine of correspondences (scientia correspondentiarum), according to which each empirical reality has a corresponding spiritual reality, is closer to Spinozistic monism than Neoplatonic idealism. According to the former, there is only one substance: God, which we can cognize through its spiritual and material aspects. According to the latter, the material world consists of substances that receive their form through participation in the ideas of the spiritual world. The article will show that although some of Swedenborg’s claims can appear as expressing Neoplatonic idealism, his reading of the Bible as a guide for moral improvement, his rejection of the religious mysteries that cannot be rationally understood, his various examples of correspondences, his view that we can cognize God by studying the correspondences, and his definition of God as the only substance, make evident that he does not consider the spiritual realities ideas in the Neoplatonic sense. The article will interpret Swedenborg to think that the spiritual realities are learned concepts that enable us to describe and experience the world as having spiritual significance and thus acquire a fuller cognition of God.
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Charry, Ellen T. "Educating for Wisdom: Theological Studies as a Spiritual Exercise." Theology Today 66, no. 3 (October 2009): 295–308. http://dx.doi.org/10.1177/004057360906600303.
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Augustine set the goal of human life as knowing, loving, and enjoying God forever. He also set the practical task of theology as knowledge of God seeking the wisdom of God. Theology is to enable wisdom. The fourfold curriculum now focuses primarily on mastering information and technical ministerial skills. If Augustine is correct, however, the various theological subdisciplines, now generally divided into guilds, share a sacred calling that transcends their various subject matters and methods. If teaching, scholarship, and learning aim at wisdom, then teachers, scholars, and students pursue a common goal. Theological students want to become wise in God, and their teachers are there to help them. Informing students about history, literary tropes, various construals of doctrines, and the skills of preaching and counseling is a necessary but preliminary step in helping students grow spiritually.
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Hall, Todd W., and Keith J. Edwards. "The Initial Development and Factor Analysis of the Spiritual Assessment Inventory." Journal of Psychology and Theology 24, no. 3 (September 1996): 233–46. http://dx.doi.org/10.1177/009164719602400305.
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The present article reports the development and factor analyses of a new, theoretically-based measure of spiritual maturity viewed from a Judeo-Christian perspective and designed for clinical use by pastoral counselors and psychotherapists, as well as researchers. The Spiritual Assessment Inventory (SAI) is based on a model of spiritual maturity that integrates relational maturity from an object relations perspective and experiential God-awareness based on New Testament teaching and contemplative spirituality principles. A pool of items was developed to measure two hypothesized dimensions of spiritual maturity: awareness of God and quality of relationship with God. Two factor analytic construct validity studies were conducted. Based on the first study, the SAI was revised and expanded. In the second study, five factors were identified: Awareness, Instability, Grandiosity, Realistic Acceptance, and Defensiveness/Disappointment. The results of the factor analyses and correlations of the factors with the Bell Object Relations Inventory support the underlying theory and validity of the SAI and its potential usefulness for clinical assessment and research.
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Puskás, Attila. "Perceiving God: The Spiritual Senses in Bonaventure’s Mystical Theology." Religions 15, no. 8 (July 26, 2024): 902. http://dx.doi.org/10.3390/rel15080902.
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This essay examines the distinctive features; unchanging basic elements and changing emphases of Bonaventure’s interpretation of the spiritual senses based on four works selected from different periods of his life and considered significant for the subject. In the first chapter, I analyse the relevant passages of Bonaventure’s Commentary on the Book of Sentences; in the second the De reductione artium ad theologiam; in the third the Breviloquium; and in the fourth the Itinerarium mentis in Deum. The objects of investigation are as follows: the correlation between the acts of spiritual senses and their object; the basis of the hierarchical order of spiritual senses; the relationship between spiritual senses; mental excesses and mystical transit; and the relation to Dionysian mystical theology.
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Kashchuk, Oleksandr. "Posiadanie cnót jako przedsmak niebiańskiego życia w nauczaniu Grzegorza Wielkiego." Vox Patrum 57 (June 15, 2012): 263–75. http://dx.doi.org/10.31743/vp.4131.
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The article discusses a question of the interrelation between the possession of virtues and participation in the reality of the celestial life according to the teaching of St. Gregory the Great. St. Gregory teaches that virtues are the spiritual goods, by means of which a human being acquires the spiritual unity with God. Lasting in the spiritual unity with God causes that a human being, already in the earthly life, participates in the reality of the celestial life. Gregory the Great esteems this state as the celestial and happy life.
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Buser, Juleen. "Stress, Spiritual Coping, and Bulimia: Feeling Punished by God/Higher Power." Journal of Mental Health Counseling 35, no. 2 (April 1, 2013): 154–71. http://dx.doi.org/10.17744/mehc.35.2.g57871267wg641r2.
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This study investigated the relationship between stress, spiritual coping, and bulimic symptoms in college students (N = 605). Participants who felt punished by God/Higher Power during difficult times reported more symptoms. This spiritual coping strategy also partly mediated the link between stress and bulimic symptoms; the link was partly explained by a coping style that involved beliefs about punishment by God/Higher Power. These findings have implications for mental health counseling in terms of addressing spiritual coping strategies with clients who identify as having faith beliefs and who struggle with bulimic symptoms.