Rivers

2019 ◽  
pp. 151-164
Author(s):  
Belden C. Lane
Keyword(s):  
Hyporheic Zone ◽  
Spiritual Life ◽  
Spiritual Experiences ◽  
Divine Presence ◽  
Teresa Of Avila ◽  
Forms Of Life ◽  
High Desert

There is more to rivers than what we see. They flow in pockets underground as well as above. This hidden area of a river’s flow is its hyporheic zone, a subterranean ecosystem with its own forms of life—fungi, insects, and crustaceans that may never see the light of day. This lends the river an added mystery, seen in the Lost Creek Wilderness of Colorado—a stream that surfaces, then disappears again, eleven times on its way through the Rockies. Teresa of Avila was fascinated by water as a symbol of renewal in the spiritual life, offering four ways of watering a garden in dry terrain. “I don’t find anything more appropriate to explain some spiritual experiences than water,” she said. “I am so fond of this element that I’ve observed it more attentively than any other.” For her, the divine presence was alternately visible and invisible, revealed and hidden, an elusive yet ever-running river flowing through the high desert country of her life. It might go for years without breaking the surface, then erupt into effusions of indescribable joy.

The Manual of 1614

1984 ◽  
Vol 17 (2) ◽  
pp. 158-172
Author(s):  
J. D. Crichton
Keyword(s):  
Seventeenth Century ◽  
Jesus Christ ◽  
Religious Practice ◽  
Spiritual Life ◽  
Inner Life ◽  
Teresa Of Avila ◽  
Country Houses ◽  
The Subject ◽  
Ordinary Person ◽  
The Many

In recent years, students of recusancy have begun to turn their attention to the inner life of the Catholic community, a development much to be welcomed; and it is understandable that for the most part the centre of interest has been what is called the spiritual life. Influences coming from St. Francis of Sales and St. Teresa of Avila have been traced, and Augustine Baker has rightly been the subject of much study. What needs further investigation, I believe, is the devotional life of the ordinary person, namely the gentry and their wives and daughters in their country houses, especially in the seventeenth century. There were also those who towards the end of the century increasingly lived in London and other towns without the support of the ‘patriarchal’ life of the greater families. No doubt, many were unlettered, and even if they could read they were probably unused to handling anything but the simplest of books. It would be interesting to know what vernacular prayers they knew and said, how they managed to ‘hear Mass’, as the phrase went, what they made of the sacrament of penance, and what notions about God and Jesus Christ they entertained. Perhaps the religious practice of the unlettered is now beyond recall, but something remains of the practice of those who used the many Primers and Manuals that are still extant.

scholarly journals PERJALANAN ROHANI PERSPEKTIF KAUM SUFI

2017 ◽  
Vol 1 (2) ◽  
pp. 11-21
Author(s):  
Adnan Adnan
Keyword(s):  
Meaning Of Life ◽  
The Other ◽  
Spiritual Life ◽  
Spiritual Experiences ◽  
The Real ◽  
Spiritual Path ◽  
Final Goal ◽  
Life Journey ◽  
Pass Through ◽  
Sufi Order

Sufism as a spiritual life was frequently to be a return place for the tired man because of his life journey and an escape place for the pressed man. Beside that, actually sufism can strengthen the week individuals missing his self-existance. By sufism, they found the real meaning of life. In the teachings of sufi order, the seeker (salik) has to pass through spiritual path (thariqah) in order to know Allah as the Final Goal by passing a long journey and spiritual stations (maqamat) to improve their bad characteristics. This is significant to do for salikin, especially to make his inner empty, and then adorn and decorate it with all of good characteristics to reach higher and higher stations (maqamat). In the other hand, they found a religious-psycological experiences which is called ahwal to achive the spiritual experiences with Divine Reality (Haqiqah).

scholarly journals Joy and Sadness in Spiritual Life According to St. Ignatius of Loyola: A Hermeneutic Study

2020 ◽  
Vol 28 (1) ◽  
pp. 69-100
Author(s):  
Tomasz Homa
Keyword(s):  
Spiritual Life ◽  
Christian Spirituality ◽  
Spiritual Experiences ◽  
Emotional Experiences ◽  
Emotional Dimension ◽  
Christian Understanding ◽  
Ignatius Of Loyola ◽  
Human Emotionality

The purpose of this paper is to attempt to interpret human emotionality as expressed in the experiences of joy and sadness, in view of the precepts of one of the schools of Christian spirituality: Ignatius Loyola’s teachings (1491– 1556). According to this current of spiritual philosophy, which draws on the centuries-old experience of the biblical and Christian understanding of the emotional dimension of our lives, as well as the experiences and thoughts of Ignatius himself, our emotionality—often experienced as a kind of incom­prehensible “buzz”—may, in reality, constitute equally emotional, legi­ble “speech.” This “speech” becomes understandable when we can properly “read,” that is, recognize and understand, the emotional experiences we expe­rience in this sphere. The article’s reading feeling is a proposal of commonsen­sical–sapiential deciphering of both our emotional and emotional–spiritual experiences and joys and sorrows, as well as analyzing and interpreting them in the search for relevant meanings that they often carry or express.

Mystical Theology and Human Experience

2020 ◽  
pp. 44-64
Author(s):  
Edward Howells
Keyword(s):  
Mystical Experience ◽  
Human Experience ◽  
Current Debate ◽  
Divine Presence ◽  
Teresa Of Avila ◽  
Spiritual Senses ◽  
Meister Eckhart ◽  
Transformative Process ◽  
Mystical Theology

Human experience is central to mystical theology but it cannot define it, because, according to mystical theology, the experience is not merely human but divine. After an orientation in the current debate on mystical experience, the puzzling quality of the experience, as both fully human and more than anything human, is elaborated through an exposition of three historical examples, Augustine, Meister Eckhart, and Teresa of Avila. The dual, expansive character of the experience elicits growth into an enlarged capacity for seeing God as both immediately present and wholly other. An increasing integration of key tensions—between divine presence and divine absence, inner and outer knowing, spirit and body, and contemplative and active—emerges in this transformative process. This perspective is finally reviewed with reference to the tradition of the ‘spiritual senses’.

scholarly journals Królestwo Boże (Józefa Czapskiego podróż do Hiszpanii w roku 1930)

2021 ◽  
Vol 21 ◽  
pp. 256-271
Author(s):  
Andrzej Franaszek
Keyword(s):  
Mystical Experience ◽  
Spiritual Life ◽  
Intellectual Life ◽  
Teresa Of Avila ◽  
El Greco ◽  
The World ◽  
Religious Painting ◽  
The Way

The author of the article describes a trip to Spain made by Józef Czapski in 1930. This outstanding painter and essayist, witness to the Katyń massacre, co-creator of the Parisian magazine "Kultura" [Culture] and Polish intellectual life in exile, at the time of visiting Madrid and its nearby areas for nearly two months was still a young artist, looking for the painting poetics closest to his soul. The visits to the Prado brought him two great discoveries: the works of El Greco and Goya. For Czapski, El Greco is a captivating example of religious painting and simultaneously – fidelity to the vision, the way of seeing the world. Goya fascinated Czapski with the thematic and stylistic range of his art – from “official” court portraits to dramatic records of nearly surreal visions, reflecting the artist’s fundamental belief in human depravity. The trip to Spain also had another meaning for Czapski – it was in a way a journey in the footsteps of St. Teresa of Avila, broadly: a reflection on the role of mystical experience in the spiritual life of man. From these two perspectives: artistic and religious, the encounter with the Spanish culture appears to be one of the more important and fateful episodes in the biography of Józef Czapski.

Methodological Innovations for the Study of Spirituality

2021 ◽  
pp. 113-127
Author(s):  
Bradley R. E. Wright
Keyword(s):  
Big Data ◽  
Conceptual Analysis ◽  
Sampling Method ◽  
Field Experiments ◽  
Experience Sampling ◽  
Experience Sampling Method ◽  
Spiritual Life ◽  
Spiritual Experiences ◽  
Methodological Innovation ◽  
Conceptual Innovation

One of the most important decisions in any study of spirituality is the method used to collect information about spiritual life. This methodological choice frames later conceptual analysis—making possible some types of conclusions but preventing others. Accordingly, methodological innovation in the study of spiritualty holds the promise of conceptual innovation. This chapter puts forth three methodological innovations available to spirituality researchers. They are (1) using smartphones to collect experience-sampling method data about day-to-day spiritual experiences, (2) conducting field experiments in which spiritual experiences are randomly assigned, and (3) analyzing big data to observe societal-wide trends and patterns in spiritual expressions. Each of these methods promises to produce rich and novel data that hold the potential for conceptual breakthroughs in our understanding of spiritual processes.

scholarly journals Al-Hakim al Tirmidhi and Teresa of Avila: The Seven Stage Journey of the Soul and Spiritual Direction

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 1-21
Author(s):  
Gerardette Philips
Keyword(s):  
Spiritual Direction ◽  
Spiritual Life ◽  
Stage Theory ◽  
Spiritual Journey ◽  
Human Soul ◽  
Teresa Of Avila ◽  
Experience Of God ◽  
The Core ◽  
Core Feature ◽  
Spiritual Director

The core feature of the spiritual life is human and divine desiring. Understanding and facing our desires as well as comprehending the desires of the Divine, remain a struggle for the human soul. Spiritual directors are likely to spend a considerable amount of time on this struggle and need to develop great skill in recognizing and responding to their directees’ desire for God and in helping them discern and unveil the illusory desires. This article explores the theories and insights of the spiritual stage theory from Islam through Sufism using the psychology of Al-Hakim al Tirmidhi and Christianity through Teresa of Avila, and the spiritual direction best suited for spiritual directees at the different stages. The exchange of both of these approaches presented here can perhaps enrich the spiritual directors’ style to travellers along the spiritual journey who come to them for direction. This mystical spirituality, articulated in Sufism from the Stations (maqamat) of Hakim Al-Tirmidhi and the mansions of Teresa of Avila, though experienced within different spiritual frameworks, brings a commonality in the exchange between them. Their experience of God both as directees and as Shaykh or Spiritual Director has much to offer to present day spiritual directors.

The Tasks of Theology in the Proyecto Social of the University's Mission

Horizons ◽  
2012 ◽  
Vol 39 (2) ◽  
pp. 282-309 ◽  
Author(s):  
Bradford E. Hinze
Keyword(s):  
Subject Matter ◽  
Undergraduate Student ◽  
Spiritual Life ◽  
Acting Out ◽  
John Henry Newman ◽  
Second Vatican Council ◽  
Great Pleasure ◽  
Teresa Of Avila ◽  
Vatican Council ◽  
Good For

It is a great pleasure and honor to offer this address at the end of my term as president of the College Theology Society. I wish to begin by paying tribute to Sister Vera Chester, a member of the Congregation of the Sisters of St. Joseph, a graduate of Marquette University, who served as the first woman president of the College Theology Society between 1980–1982. She died on April 22, 2012. I had the good for tune of having Vera Chester as one of my professors when I was an undergraduate student at the College of St. Thomas shortly after the Second Vatican Council. Although I was a philosophy major, I took quite a few classes in theology. In many of those philosophy and theology classes I witnessed my professors working through and acting out the postconciliar debates between the heirs of Neoscholastic Thomism and transcendental Thomism, and I learned a great deal in the process. I experienced a different kind of approach to theology in a course on spiritual autobiographies taught by Vera Chester at The College of St. Catherine. We were introduced to the writings of Augustine, John Henry Newman, Thomas Merton, and (if my memory is correct) Teresa of Avila and Thérèse of Lisieux. What strikes me about this course now is not only Vera's contagious joyful interest in her subject matter and her students, but also her awareness of the importance of introducing students to theology through the use of narratives, specifically autobiographies that describe spiritual life journeys.

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