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Journal articles on the topic 'Spiritual formation'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Conn, Joann Wolski. "Spiritual Formation." Theology Today 56, no. 1 (April 1999): 86–97. http://dx.doi.org/10.1177/004057369905600108.

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2

윤덕규. "Spiritual Desires and Spiritual Formation." THEOLOGICAL THOUGHT ll, no. 158 (September 2012): 233–58. http://dx.doi.org/10.35858/sinhak.2012..158.007.

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3

Rios, Jeremy M. "Spiritual (Mal)Formation." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 170–95. http://dx.doi.org/10.14428/thl.v4i1.22213.

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The Christian life is not static, but marks an expected, if often unspecified, trajectory of growth into maturity. The study of these practices that encourage growth is often called “Spiritual Formation,” and yet a survey of recent literature in the field reveals no real consensus regarding the definition for this process or its objectives. This essay will attempt to bring clarity to the practice of Christian formation through an analysis of the concept of formation, three key scriptural warrants, the role of the Church in its execution, and especially to the telos of formation. While typical accounts of Christian formation point to a vision for “Christlikeness” as the telos of its practices, in this essay I will argue that a more fundamental grounding—based on the nature of worship—should be located in the Triune Imago Dei. A given doctrine of God tacitly forms the ecclesiological environment in which a given Christian is being formed—or mal-formed.
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4

Paridinova, Botagoz, Lazzat Sapartayeva, Nurgul Tungatova, Ardak Tulepbergenova, and Marzhan Kassymbekova. "Future Teachers’ Spiritual Worldview Formation Factors." Education Research International 2023 (April 24, 2023): 1–17. http://dx.doi.org/10.1155/2023/9972903.

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It is necessary to define factors that affect the process of shaping future teachers’ spiritual worldview. The knowledge factors influencing the formation of a spiritual worldview allow us to elicit the most effective ways and means to shape future teachers’ professional self-awareness. Therefore, this paper is devoted to studying factors that play an important role in future teachers’ spiritual worldview formation. Reflection determines the prerequisites and consequences of the future teachers’ spiritual worldview. It is noted that only a spiritually rich teacher can solve the problems of modern education. Eighteen factors for forming future teachers’ spiritual worldviews are revealed. The authors briefly describe the contributions of various scientific disciplines to this topic, which are widely used in modern science, especially pedagogical and psychological ones. The authors do not rely on any religious experience, aspects, or approaches. There can always be an influence of subjectivity and the prevalence of religious approaches over scientific concepts in such an approach. In conclusion, findings regarding the factors involved in forming future teachers’ spiritual worldviews are presented.
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5

Porter, Steve L. "Philosophy and Spiritual Formation: A Call to Philosophy and Spiritual Formation." Journal of Spiritual Formation and Soul Care 7, no. 2 (November 2014): 248–57. http://dx.doi.org/10.1177/193979091400700208.

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6

Brandt, Ryan A. "Reading Scripture Spiritually: Bonaventure, the Quadriga, and Spiritual Formation Today." Journal of Spiritual Formation and Soul Care 10, no. 1 (May 2017): 12–32. http://dx.doi.org/10.1177/193979091701000103.

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Modern Christians often polarize the otherwise inseparable realities of academic reading and personal reading of Scripture. While generally not declared outright, many Christians consider the two methods discontinuous. This article deems this bifurcation unnecessary and dangerous to the spiritual formation of individuals and the spiritual health of the church. It examines Bonaventure's insightful use of the quadriga in order to contribute to today's discussion of spiritual reading of Scripture. The article shall argue that (at least a variation of) Bonaventure's quadrigal method ought to be retrieved today for the spiritual health of scholarship and the church. This thesis will be attained organically. It will first survey his proposed method of interpretation in his Breviloquium and Commentary on the Gospel of Luke; then, it will appeal to scriptural and pastoral support to show that his method is a helpful route for retrieval.
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7

GABEL, P. "Spiritual Progressive Faith Formation." Tikkun 29, no. 4 (October 1, 2014): 45–49. http://dx.doi.org/10.1215/08879982-2810158.

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8

Adams, Deana. "Counseling and Spiritual Formation." Journal of Religion, Spirituality & Aging 21, no. 1-2 (December 19, 2008): 131–41. http://dx.doi.org/10.1080/15528030802265429.

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9

Lu, Jane I. "Educational models of spiritual formation in theological education: Introspection‐based spiritual formation." Teaching Theology & Religion 24, no. 1 (January 21, 2021): 28–41. http://dx.doi.org/10.1111/teth.12560.

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10

Wood, Charles M. ""SPIRITUAL FORMATION” AND “THEOLOGICAL EDUCATION”." Religious Education 86, no. 4 (September 1991): 550–61. http://dx.doi.org/10.1080/0034408910860405.

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11

Barton, Ruth Haley, Diane J. Chandler, Siang-Yang Tan, Judy Tenelshof, and James C. Wilhoit. "Spiritual Formation in the Church." Journal of Spiritual Formation and Soul Care 7, no. 2 (November 2014): 292–311. http://dx.doi.org/10.1177/193979091400700212.

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12

Clemmons, William. "Spiritual Formation in Seminary Education." Review & Expositor 101, no. 1 (February 2004): 41–66. http://dx.doi.org/10.1177/003463730410100106.

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13

Barbu, Liviu. "Spiritual Formation as an Art." Journal of Adult Theological Education 9, no. 1 (June 2012): 28–43. http://dx.doi.org/10.1179/ate.9.1.e5144wwv555t0177.

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14

Manton, Jill. "Spiritual Formation in Theological Education." British Journal of Theological Education 9, no. 2 (June 1997): 3–20. http://dx.doi.org/10.1080/1352741x.1997.11674102.

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15

Watkins, Derrel R. "Spiritual Formation of Older Persons." Journal of Religion, Spirituality & Aging 21, no. 1-2 (December 19, 2008): 7–16. http://dx.doi.org/10.1080/15528030802265254.

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16

Richardson, Paul A. "Spiritual Formation in Corporate Worship." Review & Expositor 96, no. 4 (December 1999): 519–35. http://dx.doi.org/10.1177/003463739909600403.

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17

Hanes, Pavel, and Dana Hanesová. "Christian Spiritual Formation towards Holiness." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 14, no. 1 (March 27, 2024): 143–63. http://dx.doi.org/10.15633/pch.14109.

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Freedom is one of the most fervently fought for values and, at the same time, the very idea of freedom belongs to concepts that are essentially contested. This situation is a part of human brokenness, and in Christian formation, it has to be seriously dealt with. According to the popular view, ‘holiness’ is a life-negating and judgmental attitude towards everything ‘normal.’ In biblical usage, it connotes belonging to God as a gift in Christ. Spiritual formation begins with a biblical explanation of freedom and holiness. A Christian worldview has to be the background to Christian formation, functioning as a correction of the commonly- accepted naturalistic worldview. A personal experiential relationship with God is the key to successful growth towards realistic and practical holiness in daily life. ‘Dos and don’ts’ that usually arise at the beginning of religious education shall be experienced as liberating instructions, if they are offered as guidance to a fully persuaded mind and a devotedly loving heart.
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18

Zulfikarova, Z., and D. Jabbarova. "Formation Of Modern, Intellectually Competent Youth Is A Priority Task." American Journal of Social Science and Education Innovations 02, no. 12 (December 31, 2020): 382–85. http://dx.doi.org/10.37547/tajssei/volume02issue12-65.

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This article analyzes the large-scale reforms in the field of education in our country, the adopted legal and regulatory documents, as well as information on the formation of young people as spiritually mature, mature individuals. It also generalizes the youth to issues such as the preservation and study of the rich spiritual heritage left by our great scholars and ancestors.
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19

Willard, Dallas. "Spiritual Disciplines, Spiritual Formation, and the Restoration of the Soul." Journal of Psychology and Theology 26, no. 1 (March 1998): 101–9. http://dx.doi.org/10.1177/009164719802600108.

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After clarifying background assumptions, I proceed to a description of the soul as the source and coordinating principle of the individual life, referring to classical and biblical sources. The soul is presented as distinct from the person, but the entity that makes the person and life one person and life. The psychological reality of sin is seen in the incapacitation of the soul to coordinate the whole person, internally and externally. The gospel word and the Spirit of God bring new life to persons “dead in sin,” and make it possible for them to become active in spiritual growth by utilizing disciplines such as solitude, silence, fasting, and scripture memorization. The effect of these on progression toward wholeness is discussed, and the importance of psychological research and teaching on spiritual formation through spiritual disciplines is emphasized.
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20

You, Jae-Kyoung. "A spiritual journal from the viewpoint of Christian spiritual formation." Theology and Praxis 57 (November 30, 2017): 321–47. http://dx.doi.org/10.14387/jkspth.2017.57.321.

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21

Turner, Max. "Spiritual Gifts and Spiritual Formation in 1 Corinthians and Ephesians." Journal of Pentecostal Theology 22, no. 2 (2013): 187–205. http://dx.doi.org/10.1163/17455251-02202007.

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This article seeks to define ‘spiritual formation’ as it would be understood by the apostle, and to relate that concept to his teaching on spiritual gifts, with particular reference to 1 Corinthians and Ephesians. It argues that in Ephesians spiritual gifts of wisdom and revelation build the ‘body’ towards the goal of cosmic re-unification in Christ, by deepening corporate grasp of the central mystery of the gospel.
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22

Wrigley-Carr, Robyn. "History and Spiritual Formation: Baron Friedrich von Hügel's Spiritual Nurture." Church History 92, no. 1 (March 2023): 42–67. http://dx.doi.org/10.1017/s0009640723000653.

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Baron Friedrich von Hügel (1852-1925) viewed history as the crux of institutional religion. He also believed that our response to God needs to include all three “Elements of Religion”: the “Intellectual Element” (rational and theological), “Mystical Element” (experiential and devotional) and “Institutional Element” (sacramental, community, tradition and history). Given the role of history in the Baron's “Institutional Element,” it is not surprising that history played a significant role in his spiritual nurture of five individuals. Prayerful reflection upon the historical Christ was central to Evelyn Underhill's conversion. Learning about secular history broadened Gwendolen Greene, enabling her to appreciate Christian mystical texts more fully. Biblical history helped in the formation of Henri Garceau. However, von Hügel's use of history in the spiritual formation of Juliet Mansel and his daughter, Gertrud, had mixed results, and is a reminder of the need to be attentive to both individual differences and maturity levels when using history for spiritual formation. This article builds upon prior research about von Hügel as a spiritual director through the inclusion of unpublished letters from several archives, plus focusing upon one area that has not been extensively discussed in previous studies: the role of history in the Baron's spiritual nurture.
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23

Mattes, Ray. "Spiritual Need One: Spiritual Development: The Aging Process: A Journey of Lifelong Spiritual Formation." Journal of Religion, Spirituality & Aging 17, no. 3-4 (October 5, 2005): 55–72. http://dx.doi.org/10.1300/j496v17n03_06.

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24

Ilievski, Naum, and Angelina Ilievska. "Spiritual Development in Social Context: The Role of Christian Psychotherapy in the Formation of Identity." European Journal of Multidisciplinary Studies 3, no. 4 (November 29, 2018): 126. http://dx.doi.org/10.26417/ejms.v3i4.p126-130.

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Spiritual growth and development enable complete self-actualization. In the three stages of spiritual development – described in Christian psychotherapy and based on a practical spiritual life established in Christian patrology – man from an individual becomes a person. He builds his identity during this process. The main goal of this paper is to represent the practical aspect of spiritual Christian life and its impact in a social context. In addition, it offers a representation of the spiritual development process – a model in Christian psychotherapy, as well as a description of each stage at which spiritual identity is formed. It is a descriptive paper where the basic methods of this process are elaborated: establishing a personal relationship with a spiritual father – psychotherapist, implementing the FCP and metanoia. Analysis of identity is made by utilizing two dimensions: personal and social one. The concept of personality is profoundly connected with the ego, identity, self and identification. Identification outside of the Divine Person with partial forms of existence leads to individual and social splitting, and polarization of particles. Building a spiritual identity enables formation of personality that exists out of their spiritual self and builds a pastoral relationship in all life areas: personal, family and social. A spiritually realized person – out of the borders of individual script – is socially useful, creative and functional in the wider social context.
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25

Gruenberg, Jeremiah, and Annang Asumang. "Axes of Formation: A Model for Assessing Theories of Spiritual Formation." Journal of Spiritual Formation and Soul Care 12, no. 2 (August 8, 2019): 212–31. http://dx.doi.org/10.1177/1939790919867722.

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The proliferation of theories of spiritual formation necessitates versatile tools for their assessment so as to achieve a degree of desirable standardization in the field. Empirically, the ideal assessment tool should be ecumenically applicable, receptive to interdisciplinary approaches, biblically grounded, theologically sound, and comprehensive in scope. This article outlines a four-axis model to be used for assessment of major elements of any spiritual formation theory. Assessment along the four axes evaluates a theory’s goal, its integrative paradigmatic concept, its theological depth, and its proposed formational activities. The utility of the proposed model is illustrated by critically engaging an account of spiritual formation given by N. T. Wright. By breaking down a theory of spiritual formation into four axes, that theory’s strengths and weaknesses are more readily addressed, and further, comparisons between theories may be made in a more consistently compatible manner.
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26

Roberts, Matthew. "Willardian Spiritual Formation, Novel Spiritual Disciplines, and Basketball: A Case Study." Journal of Spiritual Formation and Soul Care 13, no. 2 (August 27, 2020): 222–45. http://dx.doi.org/10.1177/1939790920951918.

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Athletic participation provides a unique forum for the practice of spiritual disciplines. Central to Dallas Willard’s robust theory of spiritual formation is the critical role the body plays in effectively engaging in spiritual disciplines and thereby cultivating Christlikeness. I outline the central themes of Willard’s theology and philosophy of spiritual disciplines, with particular attention to how they bear on athletic participation. I distinguish between classical and novel spiritual disciplines and show how the latter are usefully appropriated towards the ordinary activities of daily life, and particularly towards the arena of athletics. Using basketball as a case study, I show in detail how this activity can be fruitfully reappropriated as a set of novel spiritual disciplines.
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27

Lewis, Tom. "Sexual Abuse, Spiritual Formation, and Psychoanalysis." Studies in Gender and Sexuality 5, no. 1 (January 15, 2004): 57–80. http://dx.doi.org/10.1080/15240650509349240.

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28

Swinton, John. "The spiritual formation of Evelyn Underhill." Journal for the Study of Spirituality 10, no. 2 (July 2, 2020): 185–87. http://dx.doi.org/10.1080/20440243.2020.1817248.

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29

Vann, Jane Rogers. "Liturgical Spiritual Formation Across the Generations." Liturgy 24, no. 3 (March 24, 2009): 54–62. http://dx.doi.org/10.1080/04580630902720485.

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30

Procter-Smith, Marjorie. "The Daily Office and Spiritual Formation." Liturgy 5, no. 1 (January 1985): 28–32. http://dx.doi.org/10.1080/04580638509408710.

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31

Austin, Mike W. "Sports as Exercises in Spiritual Formation." Journal of Spiritual Formation and Soul Care 3, no. 1 (May 2010): 66–78. http://dx.doi.org/10.1177/193979091000300105.

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32

Porter, Steven L. "Is the Spiritual Formation Movement Dead?" Journal of Spiritual Formation and Soul Care 8, no. 1 (May 2015): 2–7. http://dx.doi.org/10.1177/193979091500800101.

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33

Wilhoit, James C., and Evan B. Howard. "The Wisdom of Christian Spiritual Formation." Journal of Spiritual Formation and Soul Care 13, no. 1 (February 5, 2020): 5–21. http://dx.doi.org/10.1177/1939790920903841.

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This article is intended to serve as a reminder of the themes that have been present in Christian spiritual formation (CSF) through the centuries. In a WISDOM orientation we ground our approach to CSF in Scripture, in theology, and in “best practices,” yet we also seek to thoughtfully locate CSF within specific contexts. The WISDOM acronym reminds us that formation must involve: Wise planning, where the leaders prayerfully seek to implement what is needed in a specific situation; Intentionality, calling people to commit to walk differently from the ways of the world; Scripture, salvation, and Spirit, where the Salvation message and the Spirit-led mission of the whole of Scripture provides the framework for CSF; Discipleship, where the end of CSF is the imitation of Jesus Christ; Optimism, where we pursue our formation in an atmosphere of hope and expectation of change; and Means.
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34

White, Roger. "Promoting Spiritual Formation in Distance Education." Christian Education Journal: Research on Educational Ministry 3, no. 2 (November 2006): 303–15. http://dx.doi.org/10.1177/073989130600300206.

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35

Hinson, E. Glenn. "The Spiritual Formation of the Minister." Review & Expositor 83, no. 4 (December 1986): 587–95. http://dx.doi.org/10.1177/003463738608300407.

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36

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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37

Raschko, Mary, and Elizabeth Schirmer. "Introduction: Textual Form and Spiritual Formation." Yearbook of Langland Studies 31 (January 2017): 121–30. http://dx.doi.org/10.1484/j.yls.5.114173.

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38

Otto, Patrick, and Michael Harrington. "Spiritual Formation Within Christian Higher Education." Christian Higher Education 15, no. 5 (September 12, 2016): 252–62. http://dx.doi.org/10.1080/15363759.2016.1208594.

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39

Smith, Budd. "Foreword: Spiritual Formation of Older Persons." Journal of Religion, Spirituality & Aging 21, no. 1-2 (December 19, 2008): 2–4. http://dx.doi.org/10.1080/15528030802265163.

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40

Chiroma, Nathan Hussaini. "The Role of Mentoring in Adolescents’ Spiritual Formation." Journal of Youth and Theology 14, no. 1 (May 11, 2015): 72–90. http://dx.doi.org/10.1163/24055093-01401005.

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An integrative approach that emphasises the fundamental role of mentoring is essential in adolescents’ spiritual formation. Leading adolescents into spiritual formation necessitates walking alongside them through mentoring rather than simply teaching them to cope with pressures. There is a tremendous hunger among the adolescents of today for spiritual guides and mentors that will come alongside them in their journey of spiritual formation. Much has been written about mentoring; however, this article focuses on the use of mentoring in fostering adolescents’ spiritual formation, drawing on recent research. This article shows how youth workers can and should embrace mentoring in order to facilitate adolescents’ spiritual formation.
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41

Welch, Marshall. "The Spiritual Formation of Walter: An Illustrated Meta-Model of Spiritual Formation Using the Film The Visitor." Pastoral Psychology 62, no. 1 (May 26, 2012): 115–23. http://dx.doi.org/10.1007/s11089-012-0448-x.

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42

Meikhuan, Liu, and H. Yu Kravchenko. "FORMATION OF SPIRITUAL VALUES AND SPIRITUAL CULTURE AT CHINA UNIVERSITIES: THEORETICAL ASPECTS." Innovate Pedagogy 1, no. 24 (2020): 209–15. http://dx.doi.org/10.32843/2663-6085/2020/24-1.40.

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43

Copan, Victor. "Spiritual Formation and St. Paul as Spiritual Director: Determining the Primary Aims." Journal of Spiritual Formation and Soul Care 3, no. 2 (November 2010): 140–54. http://dx.doi.org/10.1177/193979091000300203.

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44

Prawiromaruto, Imanuel Herman, and Kalis Stevanus. "Pendidikan Karakter Kristen Melalui Pengutamaan Formasi Rohani." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 2 (December 12, 2022): 543–56. http://dx.doi.org/10.30648/dun.v7i2.926.

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Abstract. The term spiritual formation has been widely used in many Christian contexts both within the family, school and church. This literature study will focus on explaining the concept of Christian character education based on spiritual formation. This article offers spiritual formation as a more relevant approach in building Christian character. Through this study, it was found that Christian character education can only be achieved through the application of spiritual formations both individually and in groups. Therefore, Christian educational institutions must emphasis on spiritual development efforts in character education. Spiritual formation will be able to transform the inner life so as to form a Christ-like character.Abstrak. Istilah formasi rohani telah banyak digunakan dalam banyak konteks Kristen baik dalam lingkup keluarga, sekolah maupun gereja. Tinjauan pustaka ini akan fokus pada penjelasan mengenai konsep pendidikan karakter Kristen yang berbasiskan atas formasi rohani. Artikel ini menawarkan formasi rohani sebagai pendekatan yang lebih relevan untuk membangun karakter Kristen. Melalui kajian ini diperoleh hasil bahwa pendidikan karakter Kristen hanya dapat dicapai melalui penerapan formasi rohani baik secara individu maupun kelompok. Oleh karena itu, lembaga pendidikan Kristen harus lebih menitikberatkan upaya-upaya pembinaan rohani dalam pendidikan karakter. Formasi rohani akan mampu mentransformasi kehidupan batiniah sehingga membentuk karakter seperti Kristus.
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45

Labosier, Brian, and Jeremy Labosier. "A Thirty-Year Experiment in Teaching Spiritual Formation: Twelve Lessons We Learned." Journal of Spiritual Formation and Soul Care 11, no. 2 (November 2018): 125–40. http://dx.doi.org/10.1177/1939790918795634.

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Spiritual formation requires intentionality, especially at the programmatic level. This article explores insights gained from a novel experiment in theological education where spiritual formation played a central role in shaping all aspects of a seminary’s structures and curriculum. Seminary of the East offered a unique glimpse into how an institution’s vision for spiritual formation can determine all dynamics including campus infrastructure, enrollment goals, faculty rank, in order to better support spiritual formation. Practitioners and administrators can gain insights from the lessons learned by a small seminary’s continually improving efforts at modeling and teaching spiritual formation.
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46

Usmanov, Nemat, Bakhodirjon Sodikjonovich Ganiev, and Gulnoza Yigitalievna Karimova. "THE PHILOSOPHICAL BASIS FOR THE FORMATION OF SPIRITUAL MATURITY AMONG YOUNG PEOPLE." Oriental Journal of Social Sciences 01, no. 01 (July 1, 2021): 33–37. http://dx.doi.org/10.37547/supsci-ojss-02-06.

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It can be said without exaggeration that today it is a great honor for us - youth to understand the identity of our youth, to fight for the concept of the Motherland and its future. A person who has spirituality must have spiritual cleansing, the awakening of the heart. We can say that this is a manifestation of good if a person and our current youth are able to embody these qualities, enrich their inner world and develop the will to approach him as a human being, faith in general and self-esteem. endurance. When indifference and indifference prevail in the spiritual education of our youth, when the most pressing issues are left to selfishness, spirituality becomes the weakest and most vulnerable point. Or, conversely, where vigilance and zeal, high intelligence and contemplation prevail, spirituality becomes a powerful force. The article examines the problem of focusing on the spiritual maturity of youth in the development of civil society.
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47

Rai, Samabhu. "CHRISTIAN SPIRITUAL FORMATION: A BIBLICAL AND THEOLOGICAL DELIBERATION." Biblical Studies Journal 04, no. 03 (2022): 01–14. http://dx.doi.org/10.54513/bsj.2022.4301.

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Although it is generally agreed that Christian spiritual formation is a very significant aspect of a believer’s growth unto maturity, today, the aspect of growing up unto maturity has been described, understood and expressed in varied ways and with various terminologies and nuances such as ‘Christian Spirituality,’ ‘Spirituality,’ ‘Spiritual Theology’ and the like. However, What is the nature of Christian spiritual formation? What does it entail and imply? This study divulges that spiritual formation is synonymous to the evangelical doctrine of sanctification and its subsequent constituents. It also divulges that spiritual formation has a definitive goal, namely as an individual, faith-community and to the world at large.
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48

Visola, Turakulova. "FORMATION OF ECOLOGICAL COMPETENCE IN STUDENTS BASED ON NATIONAL-SPIRITUAL QUALITIES." International Journal of Pedagogics 4, no. 3 (March 1, 2024): 79–84. http://dx.doi.org/10.37547/ijp/volume04issue03-14.

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In today's world, the importance of ecological competence among students is paramount. As global environmental challenges continue to escalate, there is a pressing need to cultivate a generation of environmentally conscious individuals. This article explores the role of national-spiritual qualities in shaping ecological competenceamong students. Drawing upon interdisciplinary research in ecology, psychology, and education, we investigate the symbiotic relationship between cultural values, spirituality, and environmental stewardship. By integrating these elements into educational practices, we propose effective strategies for nurturing ecological awareness and responsibility in students.
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49

Rugebregt, Irma. "Membangun Spiritualitas Bagi Warga Binaan di Lapas Melalui Pembinaan Rohani." Didache: Journal of Christian Education 5, no. 1 (June 29, 2024): 69–86. http://dx.doi.org/10.46445/djce.v5i1.765.

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Spiritual formation at the Saumlaki Class III Penitentiary, which is carried out through worship and other spiritual activities, is a form of application of Christian Religious Education to correctional inmates in increasing the spirituality of correctional inmates while they are serving a criminal term while in prison or when they have been released and living side by side. with the local community; therefore, this article discusses spiritual formation for correctional inmates by looking at the process and results of spiritual formation for inmates. This research was conducted at the Class III Saumlaki Correctional Institution. This research aims to explain the extent of the spiritual formation process and results for correctional inmates. The results of this research show that after the inmates undergo spiritual formation, the correctional inmates experience spiritual formation, which enables them to realize their mistakes, not repeat mistakes, accept themselves, and have a high motivation for life.
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50

Tursunkulova, S. "The Role of the Museum in the Formation of the Patriotism of the Growing Generation." Bulletin of Science and Practice 7, no. 9 (September 15, 2021): 576–80. http://dx.doi.org/10.33619/2414-2948/70/59.

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The article examines the formation and development of students’ feelings of patriotism as a spiritual and moral category of personality. One of the important priority tasks of modern education is the upbringing of a spiritually developed personality, because the future of any nation depends on the intellect, culture, and high professional knowledge of each person. In our article, we would like to emphasize the role and importance of the museum in the formation and development of such a personality quality as patriotism. Museum work can be considered as an effective pedagogical condition for the process of spiritual and moral formation of an individual, an effective means of fostering a sense of patriotism.
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