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Libri sul tema "Spiritual landscape"

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Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 3 febbraio 2022

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1

The spiritual landscape of Mark. Collegeville, Minn: Liturgical Press, 2008.

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2

Hart, Thomas N. Spiritual quest: A guide to the changing landscape. New York: Paulist Press, 1999.

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3

Versluis, Arthur. Sacred earth: The spiritual landscape of native America. Rochester, Vt: Inner Traditions International, 1992.

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4

The shaping of a life: A spiritual landscape. New York: Doubleday, 2001.

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5

Brooke, Avery. Healing in the landscape of prayer. Cambridge: Cowley Publications, 1996.

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6

Brooke, Avery. Healing in the landscape of prayer. Harrisburg, PA: Morehouse Pub., 2004.

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7

Butcher, Clyde. Nature's places of spiritual sanctuary: Photographs from 1961-1999. Ochopee, FL: Window of the Eye, 1999.

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8

Barrett, Mark. Crossing: Reclaiming the landscape of our lives. 2^a ed. Harrisburg, PA: Morehouse Pub., 2008.

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9

Michael, Rauner, a cura di. The visionary state: A journey through California's spiritual landscape. San Francisco: Chronicle Books, 2006.

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10

Veith, Gene Edward. Painters of faith: The spiritual landscape in nineteenth-century America. Washington, DC: Regnery Pub., 2001.

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11

Mermelstein, Yael. Moonlight: Stories that illuminate the landscape of our lives. Southfield, MI: Targum Press, 2009.

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12

Barrett, Mark. Crossing: Reclaiming the landscape of our lives. Harrisburg, Pa: Morehouse Pub., 2002.

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13

IUCN World Commission on Protected Areas. Protected Landscapes Task Force e IUCN World Commission on Protected Areas. Task Force on Cultural and Spiritual Values of Protected Areas, a cura di. Protected landscapes and cultural amb [i.e. and] spiritual values. Heidelberg: Kasparek, 2008.

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14

The Woodland Cemetery: Toward a spiritual landscape : Erik Gunnar Asplund and Sigurd Lewerentz, 1915-61. Stockholm: Byggförlaget, 1994.

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15

Böhmer, Gunter. Gunter Böhmer: Dal paesaggio naturale al paesaggio interiore = Bilder von äusseren und inneren Landschaften = From natural to spiritual landscape. Lugano [Switzerland]: Fidia, 2001.

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16

Boyer, Bob. Spiritual landscapes: Recent paintings by Bob Boyer. A cura di Oko Andrew 1946- e Thunder Bay Art Gallery. Thunder Bay, Ont: Thunder Bay Art Gallery, 1999.

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17

Schmidt, Edward W. Portraits and landscapes: Scenes from our common life. St. Louis, MO: Seminar on Jesuit Spirituality, 1995.

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18

Torres, Emmanuel. Nena Saguil: Landscapes and inscapes : from the material world to the spiritual. Quezon City: Ateneo Art Gallery, 2003.

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19

Piers, Vitebsky, a cura di. Sacred earth, sacred stones: [spiritual sites and landscapes, ancient alignments, earth's energy lines]. San Diego, Calif: Laurel Glen, 2001.

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20

Booram, Beth. The wide open spaces of God: A journey with God through the landscapes of life. Nashville: Dimensions for Living, 2007.

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21

Hefner, Philip J., author of introduction, etc, a cura di. The geography of God's incarnation: Landscapes and narratives of faith. Eugene, Oregon: Cascade Books, 2013.

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22

Lane, Belden C. The solace of fierce landscapes: Exploring desert and mountain spirituality. New York: Oxford University Press, 1998.

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23

Chatterjee, Margaret. The Concept of Spiritual Landscape. Publication Bureau, Punjabi University, 2005.

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24

Hamblin, Stephen F. Man's Spiritual Contact with the Landscape. Kessinger Publishing, 2003.

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25

Nakasone, Ronald Y. The Transforming Spiritual Landscape: Buddhist-Christian Encounters. Dharma Cloud Publishers, 2005.

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26

Argyll: The Making of a Spiritual Landscape. St Andrew Press, 2015.

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27

Resseguie, James L. Spiritual Landscape: Images of the Spiritual Life in the Gospel of Luke. Hendrickson Publishers, 2004.

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28

Hart, Thomas N. Spiritual Quest: A Guide to the Changing Landscape. Paulist Press, 2000.

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29

Tickle, Phyllis. The Shaping of a Life: A Spiritual Landscape. Image, 2003.

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30

Barrett, Mark. Crossing: Reclaiming the Landscape of Our Lives. Darton,Longman & Todd Ltd, 2001.

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31

Barrett, Mark. Crossing: Reclaiming the Landscape of Our Lives. 2^a ed. Morehouse Publishing, 2008.

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32

Lewis, Steven W. Landscape as Sacred Space: Metaphors for the Spiritual Journey. Cascade Books, 2005.

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33

Paul, Tiessen, a cura di. Refining the real Canada: Homer Watson's spiritual landscape : a biography. Waterloo, Ont: mir editions canada, Dept. of English, Wilfrid Laurier University, 1997.

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34

Cross, Susan. The Spiritual Landscape/Il Paesaggio Spiritual: Gleize, Kandinsky, Marc, Mondrian, Munter, Nolde (Gce/galleria Gottardo). Gabriele Capelli Editore Sagi, 2003.

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35

Tutt, Keith. The Atlas of Sacred and Spiritual Sites: People, Faith and Landscape. Godsfield, 2008.

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36

Snow Falling on Snow: Themes from the Spiritual Landscape of Robert J. Wicks. Paulist Press, 2001.

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37

Butcher, Clyde. Clyde Butcher: Nature's Places of Spiritual Sanctuary Photographs from 1961 to 1999. University Press of Florida, 2003.

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38

Moffitt, Debra. Garden of bliss: Cultivating the inner landscape for self-discovery. 2013.

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39

Kelly, Stephen. The Pre-Reformation Landscape. A cura di Andrew Hiscock e Helen Wilcox. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199672806.013.2.

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This chapter surveys the rich and vibrant devotional culture of late medieval England, expressed in liturgy and collective religious practices, and in the development of a wide-ranging lay literature of spiritual and theological ambition, from writers such as Walter Hilton, Nicholas Love to energetic promoters of orthodox theology such as Margaret Beaufort. While acknowledging the emergence of Wycliffism, the heresy associated with Oxford theologian John Wyclif, the chapter argues that Wycliffism and its perceived off-shoot, ‘Lollardy’, should be read as part of a spectrum of reformist thinking that characterized the late medieval Church’s conception of its evangelical mission. The chapter problematizes notions of medieval religious culture as either atrophied or homogeneous, arguing instead that the variety and vitality of medieval English religious culture should complicate any quest for origins in accounts of the English Reformation.

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40

Glassford, Bonnie. Living the Sacred Story: A Journey into the Landscape of the Bible. iUniverse.com, 2003.

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41

Glassford, Bonnie. Living the Sacred Story: A Journey into the Landscape of the Bible. iUniverse.com, 2003.

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42

1957-, Krinke Rebecca, a cura di. Contemporary landscapes of contemplation. New York: Routledge, 2005.

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43

Habel, Norman C. Reading the Landscape in Biblical Narrative. A cura di Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.41.

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The title of this chapter derives from Aboriginal elders, whose rich cultural tradition survives, not in written texts, such as the Bible, but in their remarkable ability to “read” the stories/Dreamings, songlines, spiritual presences, sacred sites, and laws “written” on the Australian landscape. Borrowing from this hermeneutical tradition, the chapter focuses on how the narrator of a biblical narrative “reads the landscape,” constructing, and relating characters to, the environment in the context of the plot and perspectives espoused in the plot. It explores the phenomenon of “place” as crucial for an appreciation of location in reading the environment and considers examples of “emplacement,” “displacement” and “re-placement” in key narratives of the Pentateuch. “Place” is ultimately where characters belong in the ecosystem of the narrative. By reading the landscape the chapter examines how the narrator constructs the environment in relation to the plot, characters, and the focus of the narrative.

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44

Griffin, Wendy. Sacred Lands and Spiritual Landscapes. ADF Publishing, 2014.

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45

Spiritual Landscapes of Adrienne Farb, 1980-2006. see notes for publisher info, 2006.

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46

Jones, Kathy. Priestess of Avalon Priestess of the Goddess: A Renewed Spiritual Path for the 21st Century : A Journey of Transformation within the Sacred Landscape of Glastonbury and the Isle of Avalon. Green Magic, 2007.

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47

Tharaud, Jerome. Apocalyptic Geographies. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691200101.001.0001.

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Abstract (sommario):

In nineteenth-century America, “apocalypse” referred not to the end of the world but to sacred revelation, and “geography” meant both the physical landscape and its representation in printed maps, atlases, and pictures. This book explores how white Protestant evangelicals used print and visual media to present the antebellum landscape as a “sacred space” of spiritual pilgrimage, and how devotional literature influenced secular society in important and surprising ways. Reading across genres and media — including religious tracts and landscape paintings, domestic fiction and missionary memoirs, slave narratives and moving panoramas — the book illuminates intersections of popular culture, the physical spaces of an expanding and urbanizing nation, and the spiritual narratives that ordinary Americans used to orient their lives. Placing works of literature and visual art — from Thomas Cole's The Oxbow to Harriet Beecher Stowe's Uncle Tom's Cabin and Henry David Thoreau's Walden — into new contexts, the book traces the rise of evangelical media, the controversy and backlash it engendered, and the role it played in shaping American modernity.

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48

Lou, Randour Mary, a cura di. Exploring sacred landscapes: Religious and spiritual experiences in psychotherapy. New York: Columbia University Press, 1993.

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49

Pagett, Fiona. Thousand Years of Spiritual Poetry: The Landscapes of the Soul. Chaucer Press, 2004.

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50

Thickstun, Margaret Olofson. The Pilgrim’s Progress, Part II (1684). A cura di Michael Davies e W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.16.

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Abstract (sommario):

This chapter discusses how writing The Pilgrim’s Progress, Part II (1684) allowed Bunyan to explore areas of Christian experience that Part I did not address, especially the workings of an ideal church and the spiritual lives of women, including the issue of literacy and women’s access to the Word. Anticipating a younger and female readership for this story of Christiana, her children, and her friend Mercie, Bunyan adopts in Part II a more didactic style, replacing Part I’s emphasis on testifying to spiritual experience with frequent scenes of catechizing. Great-heart the minister creates the spiritual community in Part II and guides it through a landscape far more welcoming to pilgrims than that of Part I. Because women’s ‘burdens’ are internal, connected to their sexuality, they cannot be lost, only contained through marriage, child-bearing, and obedience to male authority.

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