To see the other types of publications on this topic, follow the link: Spiritual healing – history.
Journal articles on the topic 'Spiritual healing – history'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Spiritual healing – history.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Glik, Deborah Carrow. "Psychosocial wellness among spiritual healing participants." Social Science & Medicine 22, no. 5 (January 1986): 579–86. http://dx.doi.org/10.1016/0277-9536(86)90025-0.
Full text
2
Palmer, David A., and Elijah Siegler. "“Healing Tao USA” and the History of Western Spiritual Individualism." Cahiers d'Extrême-Asie 25, no. 1 (2016): 245–65. http://dx.doi.org/10.3406/asie.2016.1478.
Full text
3
Koch, Anne. "Alternative Healing as Magical Self-Care in Alternative Modernity." Numen 62, no. 4 (June 8, 2015): 431–59. http://dx.doi.org/10.1163/15685276-12341380.
Full textAbstract:
Alternative healing, including spiritual healing, unconventional, traditional/folk, and complementary medical treatments, is an increasingly relevant health-care resource in contemporary health-care systems, and a broad, constantly changing, and heterogeneous field of medical pluralism. Some suggestions for classifying spiritual healing as presented in the academic and gray literature are summarized and discussed. The findings are interpreted in terms of the paradigm of alternative modernities. In the direction of, but also in addition to, this paradigm, magic is introduced as a concept to denote certain highly ambiguous occurrences in the alternative modern. Magic is still very much alive and not easy to identify merely as a counterpart of rational, knowledge-generating, disembodying modernity. In this setting, spiritual healing might be seen as a form of magical self-care. Magic is neither modern nor traditional nor irrational per se, but has to be contextualized and described in terms of characteristics like holistic diagnosis, interpersonal congruence, the imaginations of agency, and efficacy.
4
Mai, Van Hung, Van The Tran, Minh Dieu Pham, and Van Ngo Nguyen. "Research on Methods of Treating Mental Weakness and Some Diseases Related to the Nervous System Using Spiritual Methods in the History of Vietnamese Mother Goddess Religion." International Journal of Religion 5, no. 11 (June 15, 2024): 1057–62. http://dx.doi.org/10.61707/4pdft546.
Full textAbstract:
Many works have confirmed the positive effects of the spiritual medicine, especially neurological diseases and diseases related to the nervous system, but the explanation of the healing mechanism remains unclear. This study is based on the results of our own topic over 9 years (from 2010 to 2019), on spiritual medicine in the Maternal Belief of Vietnam. Used observation, in-depth interviews methods after then the data processing software including Excel and SPSS 20.0 from there analyze qualitative and quantitative information after processing. The method of healing in Vietnamese Goddess Belief; In-depth interview with patients about the procedure and effectiveness of treatment and explain the healing mechanism in the spiritual medicine. Spiritual healers have used mystical tricks to create a spiritual fulcrum for them, to help them feel assured, protected, and assisted; since, disorders of sensory, emotional, thinking and other disorders have been rearranged in its normal order. At the same time, healers also create stimulation that causes endogenous hormones appear to help the body regulate disorders and restore health.
5
Barmpalexis, Athanasios. "The “Western” Folk Healer as a Symbolic Healer: A Case Study from a Magic Ritual in Northern Greece." Preternature: Critical and Historical Studies on the Preternatural 12, no. 2 (September 1, 2023): 162–85. http://dx.doi.org/10.5325/preternature.12.2.0162.
Full textAbstract:
ABSTRACT The article, based on the author’s doctoral research on the life and work of contemporary folk healers with shamanistic knowledge in North East Scotland, explores one key issue when it comes to healing traditions: What kind of healing do these individuals offer? In 1986, anthropologist James Dow, expanding on Daniel Moerman’s idea that all spiritual healers are in fact symbolic healers, suggested that these folk specialists use human communication, ritual, and culture-specific symbols as tools to heal others. Drawing from the author’s ethnographic fieldwork alongside one such spiritual healer, the article examines the healer’s symbolic healing approaches through the example of a spontaneous magic ritual he conducted in autumn 2015 in Greece. The article’s goal is to ethnographically demonstrate how the healer’s practices fit into Dow’s “symbolic healing” scheme as an integral component for the efficiency of his healing practices.
6
Sharpe, Glynn. "Residential Schools in Canada: History, Healing and Hope." International Journal of Learning and Development 1, no. 1 (October 16, 2011): 212. http://dx.doi.org/10.5296/ijld.v1i1.1146.
Full textAbstract:
Residential Schools in Canada were created to assimilate native children into Canadian culture. Native traditions, languages and lifestyles were systematically obliterated via prescribed curriculum, punitive educational practices and rampant physical, emotional, spiritual and sexual abuse inflicted upon them. The lingering effects of such atrocities (alarmingly high suicide rates, alcohol and drug addiction and feelings of negative self-worth) have plagued subsequent generations of Aboriginal people in Canada. A residential school survivor’s testimonial helps contextualize the horrors experienced by thousands of children. The paper concludes with the steps undertaken by native groups across Canada that hope to address, via traditional healing methods, the residual effects of such a legacy of pain.
7
Yermagambetova, K., and K. Atanakova. "Typology of healers in the daily culture of kazakhs and their practice of treatment: cultural and anthropological analysis." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 142, no. 1 (2023): 197–210. http://dx.doi.org/10.32523/2616-7255-2023-142-1-197-210.
Full textAbstract:
In modern society, there are various discourses about folk healing. According to modern science, especially from the point of view of academic medicine, folk medicine (healing) is a practice that does not correspond to the modern treatment protocol. Folk healing affects only the emotional state of the patient, that is, self-deception. Although, modern academic oriental medicine teaches some traditional medicine practices. From the point of view of Islam, a person who does not have a medical education does not have the right to engage in treatment, especially traditional healing is prohibited. From the point of view of ethnography and anthropology, folk healing is one of the elements of national culture, cultural heritage, way of life, spiritual value of the ethnic group. In the article we tried to analyze the experience of folk healing in the everyday culture of modern Kazakhstan. First, a retrospective analysis of the history of the formation of Kazakh folk healing was made, because there is no data on the formation of Kazakh healing. The theoretical and methodological basis of the study is based on the study of ethnographic, methodological sources and on the basis of the works of the healers themselves. From the point of view of ethnography and anthropology, folk healing is one of the elements of national culture, cultural heritage, lifestyle, spiritual value of the ethnos. We associate the study of Kazakh folk healing with the state programs «Cultural heritage», «Spiritual modernization», «Sacred geography of Kazakhstan». Since we consider folk healing as a cultural heritage, spiritual values, cultural code, as a tool for the formation and preservation of cultural identity. The article made a typology of folk healing. We have divided folk healers into three groups: spiritual, bodily and magical. The practice of spiritual healers is associated with ancient beliefs and religions, bodily healers are associated in daily practice, tradition and lifestyle, and magical healers are associated with magic and supernatural power. On the basis of external observation, the practice of healers was described. In modern everyday culture, most types of healers practice and are in demand among the population. The activity of healers is controlled by the Republican Public Association «Association of Folk Healers of Kazakhstan». Kazakh folk healing is full of secrets. Therefore, our study is relevant. The study of this topic will make a huge contribution to science.
8
Brennan, Vicki L. "‘Up Above the River Jordan’: Hymns and Historical Consciousness in the Cherubim and Seraphim Churches of Nigeria." Studies in World Christianity 19, no. 1 (April 2013): 31–49. http://dx.doi.org/10.3366/swc.2013.0037.
Full textAbstract:
Bringing together historical and ethnographic materials, this article analyses how members of the Cherubim and Seraphim churches of Nigeria engage with and remember the history of the church through singing hymns, which thus serves as a mode of historical consciousness. In their performance of hymns church members articulate a conception of the relationship between musical practice and spiritual healing in Cherubim and Seraphim worship that draws on a particular conception of the past in order to legitimate certain worship practices. In doing so church members are able to attract God's power and to localise it in a particular space. Because of this hymns continue to be an important spiritual healing practice for church members.
9
Ariel, Y. "From Christian Science to Jewish Science: Spiritual Healing and American Jews." Journal of American History 93, no. 1 (June 1, 2006): 263–64. http://dx.doi.org/10.2307/4486176.
Full text
10
McNeill, John J. "Tapping Deeper Roots: Integrating the Spiritual Dimension into Professional Practice with Lesbian and Gay Clients." Journal of Pastoral Care 48, no. 4 (December 1994): 313–24. http://dx.doi.org/10.1177/002234099404800402.
Full textAbstract:
Endeavors to answer how psychotherapists and counselors can help lesbian and gay clients tap into their own spiritual depths and how therapists and counselors can make their own spiritual life available as a healing resource for clients. Sketches the history of gays and lesbians and notes their contributions in the area of spiritual leadership. Identifies some of the difficult theological and ecclesiological forces which frequently stand in the way of authentic expressions of gay and lesbian growth in spiritual matters, and indicates ways in which the spiritual life of a counselor may represent a key factor in allowing the spirit to grow in the lives of gay and lesbians persons.
11
FARLEY, A. FAY. "A Spiritual Healing Mission Remembered: James Moore Hickson's Christian Healing Mission at Palmerston North, New Zealand, 1923." Journal of Religious History 34, no. 1 (March 2010): 1–19. http://dx.doi.org/10.1111/j.1467-9809.2009.00827.x.
Full text
12
Lara Flores, Grisel, and Roció Florencia Romero. "Curanderismo in Argentina: a view to diversity." Community and Interculturality in Dialogue 3 (November 9, 2023): 78. http://dx.doi.org/10.56294/cid202378.
Full textAbstract:
Healing practices have existed worldwide in different cultures since ancient times, have influenced throughout history, and are rooted in different cultures, demonstrating their importance in wellness and health care. “Curanderismo” it is a set of practices exercised by healers in a ceremony; it is an ancestral custom perpetuated over the centuries, combining traditional indigenous medicine and folk medicine. Its anthropological position may also incorporate the traditional roles of the healing man and the shaman. The curandero in Argentina country has a deep spiritual and cultural meaning. However, with the advance of the current medina, it is still a valid option, respected by communities or individuals seeking comprehensive care or an approach to healing from the spiritual. Encouraging interdisciplinary contact between healers and traditional practitioners is relevant for exchange, collaboration, and mutual respect to better understand the healing practices and their effectiveness. The curandismo acquires relevance due to the connection of beliefs of social groups because health is understood as a balance of nature and its elements. It is seen as an intermediary between the real and spiritual world. However, it should be appropriately regulated, promoting a regularization to prevent and guarantee the patient's health, promoting and eliminating barriers with a responsible, ethical approach that can play a valuable role in health care and well-being.
13
Claverie, E. "Temporal sickness, spiritual healing: Therapeutic remedies and itineraries in Margeride, Lozère." History and Anthropology 2, no. 1 (March 1985): 154–72. http://dx.doi.org/10.1080/02757206.1985.9960762.
Full text
14
Tang, Shiming. "Song Dynasty Classic Culture of Physical and Mental Healing." Clinical Research and clinical Trials 8, no. 2 (December 8, 2023): 01–04. http://dx.doi.org/10.31579/2693-4779/152.
Full textAbstract:
The culture of the Chinese nation has evolved over thousands of years, culminating in the Zhao and Song dynasties. The philosophy and culture of the Song Dynasty were unprecedentedly developed, and material and spiritual civilization reached a new height, converging into a "cultural peak". Song rhyme culture is an important period in History of China. Its cultural connotation and artistic form have a profound impact on later generations, especially for the psychological health of modern people. Song rhyme culture is "Tea culture". Accompanied by tea, one can seek inner pleasure and achieve spiritual balance in tea tasting or enjoying tea art. Elegance is the aesthetic heritage of the Song people. Poetry that appreciates rhyme can also regulate themselves in the face of setbacks, hardships, and loneliness, and enjoy themselve in adversity. The Song people have detailed explanations of the causes of psychological and mental illnesses, as well as feasible medical methods such as homology of medicine and food, and artistic healing.
15
Vávrová, Daniela. "Graun Em Pulap Long Pipia: Rubbish, Sorcery, and Spiritual Healing, Papua New Guinea." eTropic: electronic journal of studies in the Tropics 21, no. 2 (October 7, 2022): 65–76. http://dx.doi.org/10.25120/etropic.21.2.2022.3884.
Full textAbstract:
Bapra Simi, an Ambonwari spiritual healer living in the border town of Vanimo in Papua New Guinea comments that the “Earth is full of rubbish” and associates this material overflow with the possible causes and consequences of sorcery. This short explanatory paper accompanies the video entitled Bapra Simi, Glasmeri, Spiritual Healer, Papua New Guinea (Vávrová, 2020), which follows Bapra Simi through her material and spiritual healing practices, and her articulation of how these practices are situated in the material and spiritual world.
16
Kessler, Lawrence H. "American Indian Medicine Ways: Spiritual Power, Prophets, and Healing. Edited by Clifford E. Trafzer." Western Historical Quarterly 50, no. 2 (2019): 177–78. http://dx.doi.org/10.1093/whq/whz008.
Full text
17
Chandler, Diane J. "Spiritual Formation: Race, Racism, and Racial Reconciliation." Journal of Spiritual Formation and Soul Care 13, no. 2 (November 2020): 156–75. http://dx.doi.org/10.1177/1939790920960540.
Full textAbstract:
The telos of Christian spiritual formation is to love God and to love one’s neighbor as oneself. However, racism undermines loving one’s neighbor, which weakens the Christian witness and contributes to division within American culture and the church. Unfortunately, racism is seldom viewed as a spiritual formation issue, nor is it specifically addressed as such in the spiritual formation literature. Therefore, this essay focuses on four primary areas: (1) spiritual formation and race from a biblical perspective, including a definition of terms; (2) biblical examples of racial reconciliation; (3) four critical periods of US history that have contributed to racial trauma and inequality; and (4) suggested steps toward racial reconciliation. Healing collective racial wounds begins with recognizing the truth related to America’s past and requires a disposition to listen, learn, lament, repent, repair, and relate to one another.
18
Wilkens, Katharina. "“Instant Miracles are Rare, but It Happened to Me”." Numen 65, no. 2-3 (March 15, 2018): 207–31. http://dx.doi.org/10.1163/15685276-12341495.
Full textAbstract:
Abstract The Marian Faith Healing Ministry, under the leadership of the excommunicated Catholic priest Felicien Nkwera, is dedicated to the fight against demons, illness, and corruption. It is a small, but fairly well-known group in Tanzania and enjoys some notoriety due to its propagation of exorcism. At the same time, both the leader and its members fully accept the biomedical paradigm of healing. In this article, I analyze narrative structures reflecting moments of differentiation and de-differentiation between the systems of religious healing and of (bio-)medicine. I draw both on narratives of healing published by Nkwera in his books as well as on narrative interviews conducted with his followers. Religious and biomedical frameworks of explanation were emplotted by some respondents as narratives of miracle healing and conversion, in which biomedicine’s denial of spiritual agency serves as the necessary foil to the efficacy of religious healing. My findings contribute to the study of contemporary forms of alternative medicine by making a case for employing methods of narrative analysis in this field.
19
Siegel, Irene R. "EMDR as a Transpersonal Therapy: A Trauma-Focused Approach to Awakening Consciousness." Journal of EMDR Practice and Research 12, no. 1 (2018): 24–43. http://dx.doi.org/10.1891/1933-3196.12.1.24.
Full textAbstract:
This article introduces the integration of a transpersonal psychological approach into the standard eye movement desensitization and reprocessing (EMDR) protocol. The history and philosophy of transpersonal psychology is explained as an expanded context for healing. The applications of a transpersonal context to EMDR therapy are discussed as it applies to taking the client from trauma to healing beyond adaptive functioning leading to exceptional human functioning, as depicted in Native shamanism and Eastern spiritual tradition where consciousness is awakened. The influence of the consciousness of the therapist is explored, as the convergence of science, psychology, and spirituality address the interpersonal nature of a shared energy field. Elements of transpersonal psychotherapy are presented, and transpersonal therapeutic skills are described to enhance the range of tools of the therapist from egoic intervention to an expanded range of perception based in mindful awareness, attunement, and resonance. Comprehensive case examples take us through the standard EMDR protocol where these two approaches integrate and flow as healing unresolved early trauma becomes the doorway for spiritual awakening.
20
Jones, Peter Murray. "Early Franciscans in England: Sickness, Healing and Salvation." Early Science and Medicine 26, no. 5-6 (December 15, 2021): 439–58. http://dx.doi.org/10.1163/15733823-12340029.
Full textAbstract:
Abstract From their first arrival in England in 1224, the Franciscans were concerned with the treatment of ill-health for both practical and spiritual reasons. Many brothers fell sick, and their illnesses required both interpretation and treatment. Some friars practised healing on their brethren and on lay patients. This article will focus on the question of the relationship between the religious vocation of the friars and the exigencies of sickness. Little evidence survives in England in the form of administrative records. But two early Franciscan writings (Tractatus de adventu fratrum minorum in Angliam, and the letters of Adam Marsh OFM, d. 1259) throw significant light on attitudes to illness and practical responses.
21
Meyer, Michael A. "From Christian Science to Jewish Science: Spiritual Healing and American Jews (review)." American Jewish History 92, no. 2 (2004): 260–62. http://dx.doi.org/10.1353/ajh.2006.0010.
Full text
22
Murtadho, Ali, Ema Hidayanti, Mohammad Fakhri, Subekti Masri, Kristi Liani Purwanti, Ayu Faiza Algifahmy, and Lukmanul Hakim. "Religious Coping for Covid-19 Patients: Islamic Approaches." Journal of Al-Tamaddun 17, no. 1 (June 30, 2022): 31–42. http://dx.doi.org/10.22452/jat.vol17no1.3.
Full textAbstract:
This qualitative study aims to explore the religious coping of Covid-19 patients during the home care and self-isolation process. A correlative narrative strategy with a sample of 7 Covid-19 patients are used to determining the religious coping of Muslims during the pandemic in the form of praying, reading the Qur’an, dhikr, charity, and having thoughts of Allah. The the result showed that patients need the help of close relatives to develop religious coping and it is essential to provide spiritual healing services in addition to pharmaceutical therapy to Covid-19 patients. Furthermore, Islamic counseling can be used as an alternative to spiritual therapy, while religious coping creates positive psychological conditions, supporting healing and increasing immunity. Further study needs to be carried out to determine the importance of implementing a holistic care model in health services Covid-19.
23
Karakoç, Elvan. "Pandemi Sürecinde Müziğin İyileştirici Etkileri." Journal of Social Research and Behavioral Sciences 7, no. 13 (October 15, 2021): 562–76. http://dx.doi.org/10.52096/jsrbs.6.1.7.13.28.
Full textAbstract:
It is known from past to present that art and music have physical, spiritual and therapeutic effects. In this field called music therapy, the calming, healing and unifying effects of music are used to treat people in many branches of medicine. In this pandemic process in which we, as all countries of the world, go to history pages in every field, the unifying, fusing, healing, regenerative, therapeutic effects of music are once again noticed. In order to protect the health of people and save them from mass deaths, states have had to make restrictions in many areas in all aspects of social, cultural, economic and education. With the stay at home application, it is seen that in such difficult days when everyone is removed from the contagious effects of the covid-19 virus by living in isolation from the outside world, people need art and music, which is an important branch of art, in order to get away from the psychological and spiritual effects of the pandemic. This research was conducted to explain the healing effects of music during the pandemic process. In the research, literature review was made, and the studies in the field of music therapy in our history were included and information was given about the areas and how music was used during this pandemic process. Keywords: Pandemic, Music, Music Therapi
24
Lutz, Heather. "Reconsidering Context in Psychedelic Research: Rituals as Ancient Libraries of Knowledge." Journal of Scientific Exploration 36, no. 4 (February 11, 2023): 717–39. http://dx.doi.org/10.31275/20222441.
Full textAbstract:
The outcomes of recent psychedelic research have been attracting more public attention in the media along with more private funding. This research is primarily being conducted in a clinically administered setting while attention to context has largely been ignored. Entheogens have been used by indigenous peoples in ritual settings as far as recorded history can be found. Modern clinical use has only been occurring within the last century. This leaves much to explore in terms of the context in which such a potent treatment has effect. This manuscript conceptualizes entheogenic spiritual rituals as ancient libraries of healing knowledge. It examines the therapeutic use of psychedelics from both the biomedical perspective of the diagnosis and treatment model contrasted with the ritual context. It discusses a number of explicit and implicit ritual attributes that may play a role in the healing process. Additionally, the manuscript identifies cultural assumptions of healing embedded in psychedelic study in favor of mechanistic causation that could be affecting a dismissal of the value of the ritual context. The paper proposes considerations for alternative research design philosophy along with the notion that spiritual rituals viewed as ancient libraries of healing knowledge may introduce hypotheses that current scientific bias is preventing researchers from realizing.
25
LEE, Minji. "Hildegard of Bingen’s Medical/Spiritual Healing: the Intersection of History of Religion and Medical Humanities." Studies in Religion(The Journal of the Korean Association for the History of Religions) 82, no. 3 (December 31, 2022): 163–93. http://dx.doi.org/10.21457/kars.2022.12.82.3.163.
Full text
26
Clark, Emily Suzanne. "Noble Drew Ali's “Clean and Pure Nation”." Nova Religio 16, no. 3 (February 1, 2013): 31–51. http://dx.doi.org/10.1525/nr.2013.16.3.31.
Full textAbstract:
In the 1920s, the theology, racial history, and healing ways of the Moorish Science Temple of America mediated racial uplift and contemporary health concerns. In 1927, Moorish Science Temple founder Noble Drew Ali created the Moorish Manufacturing Corporation to market his line of healing teas, tonics, and oils. The historiography of the Moorish Science Temple often overlooks these products, but when put in relation with Ali's concept of Moorish identity and the group's approach to physical and spiritual health, these products emerge as material expressions of foundational Moorish Science Temple beliefs. Ali's dedication to keeping the Moors racially distinct and religiously clean and pure were mutually reinforcing and interpenetrating concerns. Furthermore, his vision of the Moorish nation and its material culture reflected larger trends in health, consumerism, and theological expression within American religious history.
27
MOHR, ADAM. "CAPITALISM, CHAOS, AND CHRISTIAN HEALING: FAITH TABERNACLE CONGREGATION IN SOUTHERN COLONIAL GHANA, 1918–26." Journal of African History 52, no. 1 (March 2011): 63–83. http://dx.doi.org/10.1017/s0021853711000090.
Full textAbstract:
ABSTRACTIn 1918, Faith Tabernacle Congregation was established in southern colonial Ghana. This Philadelphia-based church flourished in the context of colonialism, cocoa, and witchcraft, spreading rapidly after the 1918–19 influenza pandemic. In this context, several healing cults also proliferated, but Faith Tabernacle was particularly successful because the church offered its members spiritual, social, and legal advantages. The church's leadership was typically comprised of young Christian capitalist men, whose literacy and letter writing enabled the establishment of an American church without any missionaries present. By 1926, when Faith Tabernacle began its decline, at least 177 branches had formed in southern Ghana, extending into Togo and Côte d'Ivoire, with over 4,400 members.
28
Herkal, Surendra Chandrakant. "THE ROLE OF SPIRITUAL POWER IN HUMAN HEALTH." SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 9, no. 46 (March 25, 2021): 11310–13. http://dx.doi.org/10.21922/srjhsel.v9i46.1539.
Full textAbstract:
पMedicine, and healthcare have been related in one way or another in all population groups since the beginning of recorded history. Only in recent times have these systems of healing been separated. One of the challenges physicians face is to help people find meaning and acceptance in the midst of suffering and chronic illness. Spirituality is the person’s inner truth or blissful experience. For many, spirituality takes the form of religious observance, prayer, meditation or a belief in a higher power. For others, it can be found in nature, music, art or a secular community. Spirituality is different for everyone. Through spiritual pursuit, a person tries to connect with a supreme divine or what most people call almighty God. Such people resort to techniques like silence, prayer, meditation and yoga mostly as individual or collective practice, usually under the directions of a spiritual Guru. Others believe in the self-less service to the mankind as a major pathway for seeking god. They adore ‘goodness’ to see God.
29
Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.
Full textAbstract:
It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued.
30
Olsson, Hans. "Narratives of Change: Healing and Pentecostal Belonging in Zanzibar." Mission Studies 35, no. 2 (May 31, 2018): 225–44. http://dx.doi.org/10.1163/15733831-12341568.
Full textAbstract:
AbstractIn the predominantly Muslim context of Zanzibar, Pentecostal Christianity is slowly on the rise as a result of an influx of labor migrants from mainland Tanzania. A paramount feature in these churches is the provision of divine healing and deliverance from spiritual affliction. This article analyses how narratives of healing in one of Zanzibar’s major Pentecostal churches, the City Christian Center, influence how religious belonging is negotiated and manifested. Focusing on Zanzibar-born Pentecostals with Roman Catholic backgrounds, the analysis suggests that healing and practices conducted to deliver individuals from pain and suffering are connected to a wider revaluation of moral and social actions characterizing Zanzibar society. It stresses that Pentecostal belonging builds on Zanzibar-born members’ previous experiences of Zanzibar in a process of both affirmation and rejection, in which adherence to Christianity is intensified by an increased knowledge of God’s power to heal, and opposition to the Muslim majority is strengthened by connecting it to sickness.
31
Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.
Full textAbstract:
AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.
32
Bindi, Serena, and Verónica Giménez Béliveau. "Exorcisms, extraction of unwanted entities, and other spiritual struggles around the body: A comparative perspective Exorcismes, extractions d’entités indésirées et autres combats spirituels autour du corps: une perspective comparative." Social Compass 69, no. 4 (December 2022): 443–80. http://dx.doi.org/10.1177/00377686221147797.
Full textAbstract:
Exorcism is a long-standing practice in the history of religions and has increased in contemporary societies. The introduction to the dossier ‘Exorcisms, extractions of unwanted identities, and other spiritual struggles around the body’ proposes a revision of the production of contemporary social sciences – in particular, anthropology and sociology – on exorcism. First, we propose a reflection on the category of exorcism, and then we discuss some of the issues that underlie research on the contemporary practice: ritual performance, the status of exorcism in modernity, the relationship with therapeutic and healing practices, the discussion of exorcism as a gendered ritual, and the political dimension of the practice.
33
Stone, E. "An Alternative Healing Paradigm: A Case Study of Spiritual Therapy in Umbanda." Luso-Brazilian Review 52, no. 2 (December 1, 2015): 174–94. http://dx.doi.org/10.3368/lbr.52.2.174.
Full text
34
Martínez, David. "American Indian Medicine Ways: Spiritual Power, Prophets, and Healing ed. by Clifford E. Trafzer." Magic, Ritual, and Witchcraft 16, no. 1 (2021): 125–27. http://dx.doi.org/10.1353/mrw.2021.0022.
Full text
35
Rosa, William E., Stephanie Hope, and Marianne Matzo. "Palliative Nursing and Sacred Medicine: A Holistic Stance on Entheogens, Healing, and Spiritual Care." Journal of Holistic Nursing 37, no. 1 (April 18, 2018): 100–106. http://dx.doi.org/10.1177/0898010118770302.
Full textAbstract:
The fields of palliative and holistic nursing both maintain a commitment to the care of the whole person, including a focus on spiritual care. Advanced serious illness may pose a plethora of challenges to patients seeking to create meaning and purpose in their lives. The purpose of this article is to introduce scholarly dialogue on the integration of entheogens, medicines that engender an experience of the sacred, into the spiritual and holistic care of patients experiencing advanced serious illness. A brief history of the global use of entheogens as well as a case study are provided. Clinical trials show impressive preliminary findings regarding the healing potential of these medicinal agents. While other professions, such as psychology, pharmacy, and medicine, are disseminating data related to patient outcomes secondary to entheogen administration, the nursing literature has not been involved in raising awareness of such advancements. Research is illustrating their effectiveness in achieving integrative experiences for patients confronting advanced serious illness and their ability to promote presence, introspection, decreased fear, and increased joy and acceptance. Evidence-based knowledge surrounding this potentially sensitive topic is necessary to invite understanding, promote scientific knowledge development, and create healing environments for patients, nurses, and researchers alike.
36
Milward, David. "Sweating it Out: Facilitating Corrections and Parole in Canada Through Aboriginal Spiritual Healing." Windsor Yearbook of Access to Justice 29 (February 1, 2011): 27. http://dx.doi.org/10.22329/wyaj.v29i0.4479.
Full textAbstract:
Aboriginal peoples continue to be subjected to drastic over-incarceration. Much of the existing literature explores contemporary adaptations of Aboriginal justice traditions that resemble restorative justice as a solution. There is by comparison a lack of literature that considers searching for solutions during the correctional phase of the justice system, after Aboriginal persons have already been convicted and imprisoned. The objective of this paper is to explore a number of reforms in order to better facilitate rehabilitation, reintegration, and parole for Aboriginal inmates. One is to invest greater resources into culturally sensitive programming that emphasizes spiritual healing for Aboriginal inmates. This is premised on the theme of “spend now, save later” with the idea that increasing the chances for Aboriginal re-integration may represent the better long term investment than simply warehousing large numbers of Aboriginal inmates year after year. Another problem is that many Aboriginal inmates are classified as higher security risks, which results in them being cut off from needed programming. The suggestion here is that criminal history as a static factor for determining security classifications may have little predictive value for the actual security risk posed by Aboriginal inmates, and therefore should be de-emphasized. Correctional Services of Canada should seriously consider developing an Aboriginal-specific classification scale that de-emphasizes criminal history, and emphasizes instead offender participation in culturally appropriate programs and spiritual healing, and behavioural progress while in prison. Risk assessment to re-offend for purposes of granting parole may also represent a form of systemic discrimination since criminal history represents a static factor that encumbers parole for many Aboriginal inmates. Risk assessment should instead emphasize dynamic risk factors by assessing Aboriginal participation in culturally appropriate programming, and attendant behaviourial progress while in prison. The difficult issue of Aboriginal gang activity can perhaps be dealt with through a more flexible system of risk assessment that gauges a willingness to reform and dissociate from the gang lifestyle rather than require Aboriginal inmates to endure nearly permanent penalties for past involvement. Finally, the paper will suggest that it is possible to overcome the political obstacles to implementing these reforms and obtain a political mandate to pursue them after the public is made aware of the benefits they offer.On continue à infliger des peines d’emprisonnement beaucoup trop sévères aux autochtones. Une grande partie des documents existants examinent des adaptations contemporaines des traditions autochtones en matière de justice qui proposent une forme de justice réparatrice comme solution. Par contre, trop peu de documents examinent la possibilité de rechercher des solutions pendant la phase correctionnelle du système de justice, après que les autochtones ont été reconnus coupables et incarcérés. Cet article examine un certain nombre de réformes en vue de faciliter la réhabilitation et la réintégration des détenus autochtones et leur libération conditionnelle. Nous devons en premier lieu consacrer davantage de ressources aux programmes qui tiennent compte des spécificités culturelles et mettent l’accent sur la guérison spirituelle des détenus autochtones. Cette approche repose sur le principe « dépenser maintenant – épargner plus tard » et sur l’idée selon laquelle accroître les chances de réintégration des autochtones représente peut-être un meilleur investissement à long terme qu’incarcérer ceux-ci en grand nombre année après année. Par ailleurs, le fait qu’un bon nombre d’autochtones soient considérés comme représentant un risque élevé pour la sécurité et ne puissent pour cette raison bénéficier des programmes dont ils ont besoin suscite une autre difficulté. Dans cet article, l’auteur avance que s’appuyer sur les antécédents criminels comme facteur statique pour déterminer les classifications de sécurité a peut-être peu de valeur prédictive en ce qui concerne le risque réel de sécurité posé par les détenus autochtones et, par conséquent, qu’on ne devrait plus leur accorder la priorité. Les Services correctionnels du Canada devraient envisager sérieusement de mettre au point une échelle de classification propre aux autochtones qui n’accorde plus la priorité aux antécédents judiciaires et met plutôt l’accent sur la participation du contrevenant à des programmes culturellement adéquats, sur la guérison spirituelle et sur les progrès comportementaux des autochtones pendant leur incarcération. L’évaluation du risque de récidive avant que ne soit accordée la libération conditionnelle peut également représenter une forme de discrimination systémique puisque les antécédents criminels représentent un facteur statique qui empêche de nombreux autochtones d’obtenir une libération conditionnelle. L’évaluation du risque devrait plutôt mettre l’accent sur les facteurs de risque dynamiques en tenant compte de la participation des autochtones à des programmes culturellement adéquats et des progrès comportementaux découlant de cette participation aux programmes pendant l’incarcération. La délicate question des activités de bandes criminelles autochtones pourrait être abordée dans le cadre d’un système plus souple d’évaluation du risque qui tient compte de la volonté de se réformer et de se dissocier du style de vie des gangs au lieu d’exiger que les détenus autochtones subissent des pénalités somme toute permanentes pour leur implication antérieure. Finalement, l’auteur laisse entendre qu’il est possible de surmonter les obstacles politiques à la mise en oeuvre de ces réformes et d’obtenir un mandat politique afin de donner suite à ces réformes une fois que le public aura été informé des avantages qu’elles offrent.
37
Arun, Dubey. "INDIAN CLASSICAL AND SPIRITUAL MUSIC IN NAAD YOGA PRACTICE FOR HEALING AND HEALTHY WELL-BEING FROM THE STANDPOINTS OF THE MODERN SCIENCE." Medicine and Art 1, no. 2 (August 10, 2023): 86–101. http://dx.doi.org/10.60042/2949-2165-2023-1-2-86-101.
Full textAbstract:
Indian classical and spiritual music has a rich traditions and long history of use in healing and healthy well-being, and here it is closely related to Naad yoga. These effective practices are based on ancient knowledge and experience accumulated over thousands of years, which are of great interest today.
Holistic understanding of Health considers physical body as a part of body system, including other subtle energy layers – koshas - and corresponding energy structure. This article gives an introduction of the Indian musical system in general and Raag as its element, and Naad Yoga - as an ancient system of knowledge, which can give a new fresh sight on the Musical Therapy. It is especially important to comprehend these achievements of Indian civilization from modern scientific positions.
We will try to understand how spiritual sound or Mantra works and what scientifical facts lie at its basis – frequencies and their effects on human body and mind. What are the benefits and the uniqueness of Indian classical and spiritual music and therefore, how it can be used in healing and maintaining of healthy well-being.
This article is composed of materials, which were given to Russian students on the classes of Naad Yoga by the author (together with Indian classical vocal lessons) and are based on the present Ph.D. research work «Musical Naad, Mantra, Stuti and Their Effects on Human Body, Mind and Soul» conducted on the base of R.M.T. Kala Sangeet University (Vishwavidyalaya), Gwalior, India.
38
McCurdy, Sheryl, and Jessica Erdtsieck. "Pepo as an Inner Healing Force: Practices of a Female Spiritual Healer in Tanzania." International Journal of African Historical Studies 31, no. 2 (1998): 388. http://dx.doi.org/10.2307/221105.
Full text
39
Radler, Charlotte. "The Dirty Physician: Necessary Dishonor and Fleshly Solidarity in Tertullian's Writings." Vigiliae Christianae 63, no. 4 (2009): 345–68. http://dx.doi.org/10.1163/157007208x389884.
Full textAbstract:
AbstractThis article examines Tertullian's multifaceted notion of physician and his views of illness and redemptive healing, particularly his arresting re-appropriation of dirt and dishonor as the basis for restoration against Marcion's alleged conception of a pure and spiritual salvation. Tertullian inverts the dominant value paradigm by rendering the shameful and dishonorable circumstances of the flesh as the necessary signifiers of truth and redemption. His creative reconfiguration of healing through filth and shame redraws early Christian discourse on embodiment and corrects facile typologies about purity and impurity, body and soul, incarnation and salvation, and individual and society.
40
Enright, Nancy. "Dante and America's Race Problem." Renascence 75, no. 1 (2023): 3–14. http://dx.doi.org/10.5840/renascence20237511.
Full textAbstract:
Dante lived long before America existed and had no knowledge of the difficult and troublesome history regarding race that has plagued this continent since slavery came to the New World. However, his Divine Comedy can be read as a spiritual journey illustrating the deeply Catholic principle that sin necessitates confession and repentance. In this context, Dante speaks powerfully to the issue of race in America. Nations, like individuals, must reckon with their sins in order to move on to their future in healing and in hope. False arguments that America must recover its “greatness” without a deep and national repentance for the sins of slavery and of racism in general miss the mark spiritually. Just as Dante had to face his own personal sins and failures before moving on from the end of Purgatory into Paradise, America needs to face its sins, both confessing and repenting of them.
41
Lawler, Barbara. "Asia Pacific: Heal History – Build Peace, Trust And Hope For The Future (Could Pancasila Be Applied Regionally?)." AL-WIJDÃN Journal of Islamic Education Studies 8, no. 1 (January 28, 2023): 87–106. http://dx.doi.org/10.58788/alwijdn.v8i1.1946.
Full textAbstract:
This paper respectfully and humbly attempts to describe a perspective on peacebuilding in the Asia Pacific region. It will emphasize the significant connection between personal and global change, one that seems to be overlooked to our detriment in overly systems-focused approaches to creating peace. It was once, pertinently or impertinently, commented by UK journalist, Peter Howard, that the problems sitting around the table at international conferences, or even the UN, are always more pressing than the problems sitting on the table. It will draw from real-life stories of those who have experienced change of heart leading to personal, family, community and sometimes national and international change. There will be a focus on Indonesia and Australia, healing history with Japan, Muslim-Christian relations, colonial history, including some evidential experience from Papua New Guinea, the Solomon Islands and other Pacific Island countries. References to the experience of countries outside the Asia-Pacific region will be made where the principles support the position that some big changes, national and international, have come about significantly through moral and spiritual change in individuals. It will attempt to respond to the question of whether our region with its extensive diversity, can model for the world the Pancasila, the peace, trust, hope and healing for which it longs. Keywords: Healing, Peace, Trust, Hope, Pancasila.
42
Eggers, Nicole. "MUKOMBOZI AND THE MONGANGA: THE VIOLENCE OF HEALING IN THE 1944 KITAWALIST UPRISING." Africa 85, no. 3 (July 9, 2015): 417–36. http://dx.doi.org/10.1017/s000197201500025x.
Full textAbstract:
ABSTRACTThis article investigates the fraught relationship between violence and healing in Central African history. Looking at the case study of one of the largest uprisings in the colonial history of Congo – the Lobutu–Masisi Kitawalist uprising of 1944 – the article asks how the theories of power that animated the uprising might help better illuminate the nature and role of violence not only in the uprising itself but in the broader history of the region. Drawing attention to the centrality of discourses that relate to the moral and immoral use of disembodied spiritual power (puissance/nguvu/force) in the uprising, the article evokes critical questions about the deeper history of such discourses and the imaginaries and choreographies of violence that accompanied them. Thinking about violence in this way not only breaks down imagined lines between productive and destructive/legitimate and illegitimate violence by highlighting that such distinctions are always contentious and negotiated, but also demonstrates that the theories of power animating such negotiations must be understood not as tangential to the larger anti-colonial political struggle of Bushiri and his followers, but as central to that struggle. Moreover, it paves the way towards thinking about how these same theories of power might animate negotiations of legitimacy in more recent violent contexts in Eastern Congo.
43
Joseph, D. George. ""Essentially Christian, eminently philanthropic": The Mission to Lepers in British India." História, Ciências, Saúde-Manguinhos 10, suppl 1 (2003): 247–75. http://dx.doi.org/10.1590/s0104-59702003000400012.
Full textAbstract:
The early history of the Mission to Lepers in India is an interplay between politics, religion, and medicine in the context of British imperialism. The Mission pursued the dual but inseparable goals of evangelization and civilization, advancing not only a religious program but also a political and cultural one. These activities and their consequences were multi-faceted because while the missionaries pursued their religious calling, they also provided medical care to people and in places that the colonial government was unable or unwilling. Within the context of the British imperial program, the work imparted Western social and cultural ideals on the colonial populations they served, inculcated patients with Christian beliefs, and provided medical care to individuals who had been expelled from their own communities. Physical healing was intimately tied to religious salvation, spiritual healing, and the civilizing process.
44
Adogame, Afe. "Engaging the Rhetoric of Spiritual Warfare: The Public Face of Aladura in Diaspora." Journal of Religion in Africa 34, no. 4 (2004): 493–522. http://dx.doi.org/10.1163/1570066042564392.
Full textAbstract:
AbstractOne of the most striking examples of African indigenous religious creativity is the Aladura, a group of churches that emerged in Western Nigeria from the 1920s and 1930s. They are so called because of their penchant for prayer, healing, prophecy, exorcism, trances, visions and dreams. The Aladura made inroads into the European religious landscape in the late 1960s and have continued to grow in numbers. This paper examines their historical development, belief patterns and their appropriation of rituals in diaspora. Aladura's public image, particularly in the European media, has been somewhat controversial. Drawing insights from Great Britain, Italy and Germany, especially relating to the recent 'Thames Torso' ritual murder in Great Britain, the transnational sexual labour trafficking in Italy and Germany and their alleged connections with some Aladura churches, the paper shows how media sensationalizing of such allegations further serves to heighten public apprehension of Aladura. An insufficient grasp of Aladura religious worldview and their strong emphasis on ritual re-enactments may often continue to attract public misrepresentation and diabolization.
45
Kostyuchenko, O. M., I. Tyagin, and M. B. Ovchinnikova. "The history of spiritual ministry at the Moscow Military Hospital (now – the Main Military Clinical Hospital named after Academician N. N. Burdenko)." Clinical Medicine (Russian Journal) 100, no. 6 (September 15, 2022): 318–25. http://dx.doi.org/10.30629/0023-2149-2022-100-6-318-325.
Full textAbstract:
The article is dedicated to the history of the service of priests and sisters of mercy to wounded soldiers in the Moscow Military Hospital (now the Main Military Clinical Hospital named after Academician N. N. Burdenko), where a prayer service for the Russian army started taking place since 1707 in the first private chapel. It also presents the facts concerning the restoration of the history of work and the closing of hospital churches and chapels, about the revival of the centuries-old traditions of the joint merciful service of a doctor and a priest in the name of the spiritual and physical healing of the defenders of the Fatherland on the basis of archival documents.
46
GOOPTU, NANDINI. "New Spirituality, Politics of Self-empowerment, Citizenship, and Democracy in Contemporary India." Modern Asian Studies 50, no. 3 (March 11, 2015): 934–74. http://dx.doi.org/10.1017/s0026749x14000171.
Full textAbstract:
AbstractIndia has seen a recent upsurge in spiritual practices promoted by an entrepreneurial breed of leaders and organizations. Their primary preoccupation is not to preach religious faith and belief or to promote ritual practice, but to provide guidance on psychological and physical well-being, happiness, and a healthy lifestyle. They offer strategies for healing and re-energizing, and advocate self-management and self-development as tools of both material advancement and mental contentment. Spiritual practices emphasize individual agency, personal empowerment, and reliance on one's own ‘inner’ resources, and valorize the autonomous, self-governed citizen as the protagonist of a modern and modernizing nation. While being reminiscent of the sacralization of everyday life and the rise of the ‘self-ethic’ in New Age spiritual movements in the West, Hindu versions of new spirituality in India draw upon religious traditions and construct a narrative of laicization of the esoteric and people-centric spirituality, consonant with the prevalent democratic zeitgeist. This article explores the implications of these developments for political subjectivity, religious identity, and notions of citizenship and democracy.
47
Massimi, Marina. "“The Pilgrim Predestined and His Brother Reprobate”: Jesuit Formative Paths in the Seventeenth Century." Journal of Jesuit Studies 4, no. 1 (November 30, 2017): 56–75. http://dx.doi.org/10.1163/22141332-00401003.
Full textAbstract:
The article analyzes the allegorical Brazilian novel História do Predestinado peregrino e de seu irmão Precito (The story of the pilgrim Predestined and his brother Reprobate) (1682) in the light of the history of psychological knowledge. The novel’s author, Alexandre de Gusmão (1695–1753), was an important member of the Society of Jesus in Brazil who became the director of Jesuit schools in the region. The article shows that the novel proposes a link between the psychological and spiritual dimensions, a link necessary for health and decisive in the healing of mental disorders. The role of psychological dynamism depends on the choice of an appropriate target or, in other words, on appetites being directed toward an appropriate object.
48
Arooj, Nimra. "Understanding the Role of Traditional Healing Practices in Pakistan: Leading Towards Holistic Healthcare." Winter 2023 4, no. 1 (March 29, 2023): 27–32. http://dx.doi.org/10.55737/qjss.717809184.
Full textAbstract:
This paper aims to understand the role of traditional healing practices through different examples. Traditional medicine has always been a crucial aspect of society especially when it comes to healthcare and practices of self-care. Cultural beliefs intervene in people’s health-seeking behavior which is pertinent to discuss especially in the context of Pakistan where alternative therapies or medicine have been practiced by people who believe in spiritual healing, herbalists, Hakeem, and homeopaths, etc. The purpose is to help make the healthcare system in Pakistan more inclusive, informed, and efficient. Finally, the article emphasizes the need for a collaborative health care system by creating a niche for traditional healing practices.
49
Sethi, Meena Kumari, and Rajendra P. Yogi. "Integrated Approach of Yoga and Naturopathy for Longevity -A review." International Research Journal of Ayurveda & Yoga 05, no. 01 (2022): 167–70. http://dx.doi.org/10.47223/irjay.2022.5125.
Full textAbstract:
Yoga & Naturopathy plays an important role in maintaining proper health and in preventing the ageing process. Several systems of Yoga & Naturopathy have been developed over the years. The most popular & ancient among them are yogic & Naturopathy therapies. Yoga is a means of attaining perfect health by maintaining harmony and achieving optimum functioning on all three levels physical, mental and spiritual through complete self-control. It improves circulation and energies and stimulates major endocrine glands of the body. Yogic exercises promote health and harmony and their regular practice helps prevent and cure many common ailments. Natural healing started giving a new life to the people of new age. Combined with the goodness of nature and exclusive healing principles, Yoga & meditation the health ailments leading to optimal health and wetness in a long run. Naturopathic treatment is a combination of natural remedies, herbs, meditation, yoga and modifications in the life style.
50
Morrison, Glenn Joshua. "A Spiritual Theology of Integral Human Development: To “Grow in Holiness”." Religions 14, no. 10 (September 26, 2023): 1233. http://dx.doi.org/10.3390/rel14101233.
Full textAbstract:
The article identifies the nature of integral human development as a Christian imperative and an incarnational life of responsibility for others. To grow in holiness through the truth of the Gospel signifies overcoming the egoism of the self, being generous in responsibility (love in truth), and discovering a beatitude of hope to become sons and daughters of God (truth in love). Engaging truth in the light of history, evil, and death, the article proceeds to relate the encounter of the soul with “the depths of God” (1 Cor 2:10) to learn from the Spirit a life aimed for the common good. The path to “the depths of God” is one of hope to encounter the vulnerability of the other and oneself, a journey into boldness, newness, and redemption with Christ towards the face of the forsaken and poor. Integral human development, a pathway of peace and healing “to the far and the near” (Isa 57:19), is otherwise than an evasion of love and responsibility. For in the proclamation and witness that “God is love” (1 Jn 4:16) lies the hope to build the earthly city of God and herald an end to war, indifference, and hatred of others.