The Abbaye du Saint Esprit: Spiritual Instruction for Laywomen, 1250–1500 by Pinder Janice

Parergon ◽  
2021 ◽  
Vol 38 (2) ◽  
pp. 246-248
Author(s):  
Thomas A. Fudge
Keyword(s):  
Spiritual Instruction

King Narasiṁha I Before his Spiritual Preceptor

1971 ◽  
Vol 103 (2) ◽  
pp. 134-138
Author(s):  
O. M. Starza-Majewski
Keyword(s):  
19Th Century ◽  
Religious Beliefs ◽  
New Delhi ◽  
The Sun ◽  
13Th Century ◽  
Spiritual Instruction ◽  
Carboniferous Shale ◽  
The 19Th Century ◽  
Victoria And Albert Museum

The collection of Indian sculpture in the Victoria and Albert Museum includes a fine relief from Koṇārka. It is about 2 feet 6¾ inches (78·1 cm.) in height and depicts King Narasiṁha I (a.d. 1238–64), the founder of the celebrated Sun temple at Koṇārka in Orissa, sitting at the feet of his spiritual preceptor (Plate I). Acquired in the 19th century, this relief, which is carved in carboniferous shale, was long believed to be Nepalese. Havell, writing in 1911, notes that this sculpture is “said to have come from Nepal. Its date is uncertain. It appears to represent a Vaishnava adaptation of some old Buddhist jātaka story.” Some years later it was realized that the style of this sculpture belonged to that of the Eastern Ganga of the 13th century a.d., and that it represented the conversion of a kṣatriya noble to the worship of Viṣṇu by a Vaiṣṇava priest. The figure of the warrior sitting at the feet of the priest was identified as that of Narasimha I receiving spiritual instruction from his guru. This relief is one of a number showing scenes from the life of Narasimha which come from the great Koṇārka temple dedicated by him to the sun-god Sūrya. Of these, the panel already mentioned and another in New Delhi throw an interesting light on Narasiṃha's religious beliefs.

scholarly journals Psychological impacts of Sufism in 21st Century in Pakistan

2021 ◽  
Vol 2 (1) ◽  
pp. 38-49
Author(s):  
Bareera Saeed ◽  
Syeda Salma Hasan ◽  
Muhammad Asir Ajmal
Keyword(s):  
Focus Group ◽  
21St Century ◽  
Group Discussion ◽  
Daily Routine ◽  
Social Psychological ◽  
Islamic History ◽  
Spiritual Instruction ◽  
The Social ◽  
Psychological Impacts ◽  
The Impact

Sufism is an esoteric school of Islam that developed in the early era of Islamic history, even during the lifetime of Prophet Muhammad, with the objective of spiritual instruction and self-purification. This study examined the impact of Sufism in our society in present days qualitative study design was used and Grounded Theory (GT) was used for coding the data and developing the therapeutic model. Focus group discussion was used to gather information about how Sufism has psychological impacts in our daily routine matters and how much Sufism is embedded in our society. Focus group was conducted on four students of B.A/ B.Sc. (Hons.) final semester and four scholarly teacher of Government College University Lahore who have knowledge about Sufism and also personally experience the impacts of Sufism. Theoretical model which developed by using GT method is identified the social, psychological, spiritual and political impact of Sufism on Pakistani society in 21st century.

scholarly journals Religious Education and Sacred Study in the Teachings of Rabbi Yitshak Hutner

Religions ◽  
2019 ◽  
Vol 10 (5) ◽  
pp. 327
Author(s):  
Ariel Evan Mayse
Keyword(s):  
Higher Education ◽  
North America ◽  
Religious Education ◽  
Jewish Education ◽  
Teaching And Learning ◽  
Educational Theory ◽  
Spiritual Instruction ◽  
Historical Argument ◽  
Religious Teaching

Rabbi Yitshak Hutner (1906–1980) was a remarkable scholar, an enigmatic religious intellectual and a charismatic teacher. Drawing upon his public discourses and his written letters, I argue that Hutner’s vocabulary—which remained rooted almost entirely in the vocabulary of traditional Talmudism—afforded him a ready garment in which to clothe a syncretic educational theory, which combines Hasidic approaches to spiritual instruction and remakes the traditions of Lithuanian piety and study for his new American audience. The present study interrogates a series of key themes that appear in Hutner’s teachings, all of which pertain to issues of pedagogy and the construction of religious education. The essay advances a historical argument by examining the works of an important and influential modern Jewish thinker, but it is also driven by a constructive question: What does Hutner’s vision of Jewish religious teaching and learning have to contribute to today’s Jewish education, and to the broader world of higher education in North America in particular?

Kalonymus Kalman Shapira

2021 ◽  
Author(s):  
Ariel Evan Mayse ◽  
Daniel Reiser ◽  
Don Seeman
Keyword(s):  
Mystical Experience ◽  
Educational Institutions ◽  
Inner Life ◽  
Warsaw Ghetto ◽  
Cultural Perspectives ◽  
Spiritual Instruction ◽  
The Holocaust ◽  
History Of ◽  
Spiritual Self ◽  
A Minor

Rabbi Kalonymus Kalman Shapira (b. 1889–d. 1943), otherwise known as the Piaseczner Rebbe, was a creative mystical thinker and an important Hasidic leader. The scion of a minor Hasidic dynasty, he went on to found one of the most important Hasidic educational institutions in interwar Poland. He is best known for his sermons in the Warsaw Ghetto, but his many writings, most of which were published posthumously, offer rich depictions of the inner life, the nature of spiritual fellowship, and the revitalization of religion in the wake of secularism. Study of Shapira’s writings mediate against any claim that later Polish Hasidism as a whole had stagnated, was uninterested in the project of spiritual self-renewal, or had essentially given up on the potential for ecstasy and mystical experience. Shapira’s works have engendered a significant and growing body of scholarly research on 20th-century Hasidism, and of course, the history of the Holocaust and religious responses thereto. Though few scholars have analyzed his writings and communal leadership from broader social or cultural perspectives, Shapira’s innovative teachings on pedagogy, spiritual instruction, and the master-disciple relationship are of interest to educational philosophers and practitioners.

An Eighth-century Poem on St. Ninian

Antiquity ◽  
1940 ◽  
Vol 14 (55) ◽  
pp. 280-291 ◽  
Author(s):  
Wilhelm Levison
Keyword(s):  
Church History ◽  
Eighth Century ◽  
Fifth Century ◽  
Christian Faith ◽  
Northern Province ◽  
Ecclesiastical History ◽  
Spiritual Instruction ◽  
Long Time ◽  
History Of ◽  
The Church

Whithorn in Galloway and Kirkmadrine nearby are famous to the archaeologist and historian as the homes of the oldest Christian monuments in Scotland, namely the memorial stones still to be found there. They were erected in a district where the church history of Scotland originated through the efforts of St. Ninian. A few lines in Bede’s Ecclesiastical History, III, 4, contain the earliest traditions about him which have come down to us. According to this late record, ‘Nynia’ was a British bishop who brought the Christian faith to the southern Picts (australes Picti). He had got his spiritual instruction in Rome, and had his episcopal see and his last resting-place amidst other saints-at Whithorn, Ad Candidam Casam, so called after the church dedicated to St. Martin which he built of stone, a fashion unusual to the Britons. As to his age, Bede merely says that he was at work a long time before St. Columba came to the northern Picts in 565. The intercourse with Rome can hardly have been later than the fifth century; a dedication to St. Martin who probably died in 397, cannot have been made before the same century. When Bede finished his History in 731, Whithorn was under Northumbrian rule, belonging to the northern ‘province’ of Bernicia. An English episcopal seat had been erected there shortly before, having Pecthelm as first bishop (Hist. eccl v, 23); he had been a long time deacon and monk in Wessex with Aldhelm, the abbot of Malmesbury and bishop of Sherborne, famous for his writings, who died in 709. Pecthelm was one of Bede’s authorities (ib., v. 13, 18); so it has been suggested that the latter was indebted to Pecthelm for his knowledge of Ninian. Pecthelm was one of the correspondents of St. Boniface who also came from Wessex, and who wrote him a letter on a question of canonical law shortly before he (Pecthelm) died in 735. It must also be noted that Bede distinguishes clearly between Whithorn, situated amongst the British, and the Pictish country, the scene of Ninian’s missionary efforts.

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