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Livres sur le sujet « Personal discernment »

Auteur : Grafiati

Publié le 25 janvier 2025

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1

Franklin, Jentezen. La persona correcta, el lugar correcto, el plan correcto : Discerniendo la voz de Dios. New Kensington PA : Whitaker House, 2007.

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2

Lemon, J. Michael. Eyes of Discernment : The Adventure of Personal Growth. BookBaby, 2022.

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3

OMV, Timothy M. Gallagher. Setting Captives Free : Personal Reflections on Ignatian Discernment of Spirits. Crossroad, 2018.

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4

Gallagher, Timothy M. Setting Captives Free : Personal Reflections on Ignatian Discernment of Spirit. Crossroad Publishing Company, The, 2018.

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5

Gallagher, Timothy M. Setting Captives Free : Personal Reflections on Ignatian Discernment of Spirits. Crossroad Publishing Company, The, 2018.

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6

Ellerby, Jonathan, et Pierre Pradervand. Gentle Art of Spiritual Discernment : A Guide to Discovering Your Personal Path. Inner Traditions International, Limited, 2023.

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7

Gentle Art of Spiritual Discernment : A Guide to Discovering Your Personal Path. Inner Traditions International, Limited, 2023.

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8

Gaunt, Thomas P. Learnings for Vocation Directors. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878153.003.0010.

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This chapter summarizes many of the key findings from the research and offers some reflection questions that can be of value to religious communities, vocation directors, and others interested in promoting vocations to religious life. Influences on consideration of a vocation in general include family faith and parish life; Catholic schools; and volunteer service. Influences on consideration of a particular religious institute include personal witness and visibility of religious; community life; and cross-generational and cross-cultural commonalities. We can look at these influences in two ways: those that encourage and sustain the discernment of a vocation to consecrated life and/or priesthood in general, and those that invite and inspire women and men to pursue a vocation in a specific religious institute.

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Aquino, Frederick D. Spiritual Formation, Authority, and Discernment. Sous la direction de William J. Abraham et Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.26.

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An important feature of spiritual formation involves finding reliable processes, people, practices, and materials that put one in the best position to cultivate the spiritual life and to achieve the specified goals (e.g. purity of heart, discernment, and the vision of God). Accordingly, this chapter draws attention to some works that connect philosophy (including some epistemological themes and issues) and spirituality (including the topic of spiritual formation). It also spells out some of the main features of John Cassian’s (c.360–435 ce) account of spiritual formation. In particular, it focuses on his understanding of the penultimate and ultimate goals of spiritual formation, of the importance of relying on others for making epistemic progress in the spiritual life, and of the three indicators that help determine whether a person is a reliable spiritual authority. The chapter concludes by identifying briefly three areas that deserve further epistemological attention.

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Givens, Terryl L. Spiritual Gifts. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199794935.003.0008.

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Mormons believe that spiritual gifts must be in evidence in the true church and cited them frequently as evidence of a divinely sanctioned “restoration” of the gospel. Even many contemporary Restorationists broke with Mormons on the question of cessationism. Early Mormon charismata were tamed by revelation urging rational standards. Mormons continue to hold revelation—direct communication from God—as a fundamental tenet, with the institutional and the personal sometimes in tension. Visions and prophecies are affirmed in principle but less frequent in the modern church. Healing has largely been relegated to a priesthood ordinance. Speaking in unknown tongues (glossolalia) is almost unheard of today, and xenoglossia is interpreted as a spiritual assist to missionaries in foreign lands. Discernment is similarly understood in non-charismatic ways, and exorcism has largely faded.

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11

Faricy, Robert L. Seeking Jesus in Contemplation & Discernment (Ways of Prayer). Michael Glazier Books, 1986.

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12

Texidor, Rinaldo Jr. Desenmascarando Al Espritu Del Anticristo : Una Mirada Al Personaje De Los Ultimos Dias. Charisma House, 1999.

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13

Franklin, Jentezen. La Persona Correcta, El Lugar Correcto, El Plan Correcto/ Right People, Right Place, Right Plan : Discerniendo La Voz De Dios/ Discerning the Voice of God. Whitaker House, 2007.

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14

Wright, Almeda M. Choosing Life with Youth. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190664732.003.0007.

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Death, violence, oppression, and racism have become part of the narratives of all young African Americans. Parents and youth workers are challenged in navigating these realities alongside youth. This chapter asks, What type of vision calls young people out of the cycles of death and violence and into esteemed roles in co-creating lives of abundance? What might a practice of choosing life look like for young people? Considering the theological insights, public ministry, and prophetic vision of one young person, this chapter leads the reader through one example of listening and discernment with youth, highlighting the theological insights and practical strategies that emerge. The chapter then moves to outline the work of key religious educators and religious critics, and contemporary resources and limitations of religious education in the Black church. Finally, this chapter suggests goals, methods, and strategies of critical pedagogy for integrating spirituality and abundant life with Black youth.

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Boudreau, J. Donald, Eric J. Cassell et Abraham Fuks. Phases III and IV—Doctoring. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199370818.003.0017.

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Phases III and IV of the Physicianship Curriculum focus on clinical knowledge, skills, judgment, and discernment—in short, on “doctoring.” Phase III learning activities occur mainly in clinics, day hospitals, and other outpatient settings; phase IV is in hospitals or other contexts for care of persons with acute illnesses. Students serve as members of health care teams and attending teachers ensure that, whenever possible, instruction involves actual patients encountered by the students. This is designed to provide role models of bedside (and patient-side) behaviors and avoid the depersonalization of paper- (or computer-) based reviews of clinical “cases.” Phase III has four 12-week modules addressing 12 clinical disciplines. Phase IV includes four 6-week modules in mandatory rotations and additional time for electives. Direct patient contact is emphasized, supplemented by case-based teaching, journal clubs, and sessions on imaging and other diagnostic tools. An important goal is to foster critical appraisal.

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Radcliffe, Elizabeth S. Morality and Motivation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199573295.003.0006.

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Hume’s argument against moral rationalism says that because morals produce or prevent actions, and reason alone does not, morals cannot be derived from reason alone. The premise concerning morality is perplexing. This premise is best understood as claiming that the moral sentiments by which we judge virtue and vice produce motives when we find ourselves deficient of a morally-approved trait, or when we anticipate the pleasure of self-approval for exhibiting virtues. These motives are produced by self-approbation and self-disapprobation in the same way that motives are typically generated in Hume’s theory: a person retains an idea of a source of pleasure or displeasure and reacts to it with an impression of reflection. Hume’s sentimentalism is a way of explaining how normative concepts originate in impressions rather than in ideas; although internalist, it is consistent with cognitivism, since motives come from the discernment of morality, not from the ideas themselves.

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Oppitz-Trotman, George. The Origins of English Revenge Tragedy. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474441711.001.0001.

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Charting a new course between performance studies and literary criticism, this book discovers a poetics of figuration in English tragic drama. It demonstrates that our recognition of the dramatic person in printed drama of the early modern period is involved in the terms on which those plays were first realized in the theatre. Since many such tragedies challenge and confuse the straightforward discernment of dramatic character, a strong distinction between performance studies and literary criticism breaks down in the course of an attentive reading. In the past this problem of recognition was artificially resolved or ignored so as to launch various sorts of moral interpretation. In fact, the ethical and political difficulty of revenge in plays like The Spanish Tragedy, Hamlet and The Duchess of Malfi is inseparable from the difficulty of discerning human shapes in the theatre and on the page. Moreover, the epistemological issues created by these games of personation have been inadequately addressed by historicist criticism purporting to unearth the social, religious, and political impulsions of Shakespearean drama. Intervening in a wide range of current debates within early modern studies, The Origins of English Revenge Tragedyholds that the origins of English tragic drama cannot be understood without considering how the common player appears in the play.

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