Minimalism: Between New Spirituality and L'Empire de l'Éphémère

Religion in the Twenty-First Century

Problem. A significant number of students in the Master of Divinity program, covering a time span from the years 2002 – 2013, have reported that they perceive that their relationship with God has either remained the same or has decreased while enrolled in the MDiv program. This academic program is sponsored by a number of employing conferences of the Seventh-day Adventist Church. A study identifying what factors are contributing to this perception of stagnant or diminished spirituality among a significant number of MDiv students would provide a basis for determining what steps can be implemented to effectively address this concern. Methodology. The websites of 15 non-Adventist ATS seminaries were reviewed to determine the role of spiritual formation in their MDiv curriculums. In addition, the curriculums of three Seventh-day Adventist seminaries were examined to determine the prominence of spiritual formation in their MDiv programs. The undergraduate theology/religion curriculums of four Seventh-day Adventist universities or colleges were also studied to ascertain how pronounced spiritual formation featured in their programs. An email questionnaire was sent to six seminaries with three questions related to how students are spiritually formed in their MDiv curriculums. The three seminaries who responded were contacted thereafter by phone or email for additional information and clarification. MDiv students participating in a focus group were given a questionnaire which requested basic demographic information. This questionnaire also asked students to respond in writing to seven quantitative questions and two qualitative questions designed to determine the impact of the MDiv program on their spirituality. The quantitative responses were tabulated and analyzed. The qualitative written responses provided an introduction to an in-depth focus group discussion of four questions related to the MDiv program’s impact on their spirituality. The qualitative responses from the focus groups were analyzed for common themes that would serve as a basis for recommendations addressing this topic. Results. The review of the curriculums from the 15 non-Adventist ATS seminaries revealed that there is no uniform landscape regarding spiritual formation in their MDiv programs. Those seminaries that placed significant observable value on the spiritual formation of their students often provide opportunities outside of the classroom for students to meet in small groups on a regular basis for spiritual reflection. These groups are guided by a seminary professor or other ministry professional. Providing mentors for students was also a prominent feature of such MDiv programs. Those Seventh-day Adventist universities which offered Master of Divinity programs typically require one course in spiritual formation. Of the surveyed Seventh-day Adventist universities or colleges offering B.A. degrees in theology/religion, there was one spiritual formation course stipulated by each institution to fulfill the degree requirements. The quantitative analysis of the questionnaire was based on a scale from one to ten with ten representing “very pleased” and one representing “not pleased.” For example, in response to the question dealing with how positively has the MDiv program influenced your relationship with God, the mean average of those who responded was 5.4 (Track One students) and 6.1 (Track Two students). Track One students are those students who have a bachelor’s degree in theology or religion. Track Two students are generally students who have bachelor degrees in some field other than theology or religion. Data analysis of the focus groups identified one predominant positive theme for Track One students and six growth themes. Track Two students identified four positive themes and five growth themes. The role of the professor, Seminary worship, and the course Foundations of Biblical Spirituality were some of the themes some students identified as positively impacting their spirituality. Prominent growth themes centered on the number of assignments such as the reading requirements that often amounted to what some termed “busy work.” A number of MDiv students would like there to be more of an emphasis on spiritual transformation in the program, not just on information. There was also a strong feeling that the nature and the delivery of the practical courses need to be revisited. Conclusion. There are a number of steps that the Seventh-day Adventist Theological Seminary can implement to enhance spiritual growth among MDiv students. Doing so represents an opportunity for the Seminary to more effectively impact the spirituality of Master of Divinity students.

Spiritual formation in theological schools is an effort to produce new future leaders for the church who have spirituality, integrity and quality. How the Theological High School applies the spiritual formation that will give birth to future leaders will determine not only the results of the theological school graduates but also the quality of the graduate leadership. Seeing how important spiritual formation is in the High School of Theology which is very influential for its graduates as a leader, the absence of spiritual formation in the High School of Theology is the absence of the process of forming the character of Christ. The concept of spiritual formation as a means of transformation \"the formation of Christian character which implies the transformation of character. Formation and transformation, processes and turning points, woven together in a lifelong process of sanctification, into Christianity, and form a Christian character for school of theology. Spiritual transformation is the process by which Christ becomes in us. This is an organic process that goes far beyond mere behavior, to a fundamental change at the core of our being. In the process of spiritual transformation formation, the Spirit of God moves us from behavior motivated by fear and self-protection to trust and surrender to God, students are able to do God's will to become effective leaders. Qualitative research using observation and literature methods gives results that the impact of carrying out spiritual formation at theological College will produce graduates who have effective leadership.

Aim of the study is to describe the phenomenon of post-religion as a specific spiritual sphere of the Post-modernity. Methodology. In the introduction analyzed a variety of methodological approaches, opening his inadequacy applied to the spiritual sphere of Post-modernity: «classic» religious studies, religious studies of traditional spiritual movements and the post-modern religious studies, partly produced Traditionalist school, could - according to the author's hypothesis - become a methodological basis for the most complete analysis of post-religion. Scientific novelty. In the main part of the article crystallized the authorized concept of post-religion, its relation with traditional and religious spiritual realms. Post-religion is positioned as the top of secularism enshrined in the departure from the straight and aggressive secularism of the Modernity, but without recourse to Tradition. Post-religion a simulation spirituality, skillfully imitating the outer areas of traditional spirituality and creates a planar religiosity, radically preventing attached to the vertical line of Traditions. In this regard, are the main artificially selected parameters of post-religion: deconstruction, splitting, virtualization, and collage. Deconstruction is a transformation of spirituality in semiotic set for egocentric selectivity of modern believer. Post-religion’s splitting is deprivation of spirituality center, destruction of sacral Center and the transformation of spirituality in the plane on which the intellectual and sensual wandering post-believer from one semiotic island to another. Virtualization is a displacement field of spiritual tension in a completely virtual area, isolated from the natural conditions of existence and created as his replacement, network discussion sites and galleries. Collage is an arbitrary combination of different semiotic pieces of Tradition with the aim of creating a believable picture of tradition; it is collage leads to archaic forms of modern spirituality. Findings. Thus, based on the above study phenomenological illustrations, can declare one can argue that Post-modernity is much wider than the decadent direction of the culture is a radical shift of spirituality, the top of desacralization.

This article explores the multifaceted therapeutic and psycho-spiritual dimensions of ayahuasca within the framework of a unified integrative model of medicine. Ayahuasca, a traditional South American brew with rich ceremonial roots, has gained global recognition for its ability to catalyse profound psychological and spiritual transformations. Highlighting its historical, cultural, and scientific aspects, the paper delves into the physiological, emotional, and spiritual effects of the brew, offering insights into its capacity to address a wide range of issues, including addiction, trauma, and existential crises. The proposed therapeutic protocol emphasizes the necessity of proper preparation, professional guidance, and integration processes to harness the full potential of ayahuasca for healing and self-realization. The article also underscores the importance of monotheistic prayer during ceremonies, reinforcing a connection with divine forces as a cornerstone for achieving balance, personal transformation, and holistic well-being. By bridging indigenous wisdom and contemporary science, this paper presents ayahuasca as a powerful tool for facilitating deep healing, spiritual awakening, and the realization of a unified, harmonious state of being.

This study aims to analyse how the experience of “loving God” as a form of personal spirituality undergoes transformation in the digital age, in which religion and technology increasingly intersect in everyday life. The urgency of this research arises from the reality that digital media has become an integral part of religious practice, reshaping the ways individuals pray, meditate, and build communities of faith. This study employs a Systematic Literature Review (SLR) of journal articles, books, dissertations, and research reports published between 2015 and 2025. The data collection process follows the PRISMA protocol, while the analysis proceeds through stages of coding, categorisation, and narrative synthesis of emergent themes. Data sources are drawn from Scopus, Web of Science, Google Scholar, and ProQuest. The analysis focuses on three key dimensions: (1) the transformation of spiritual practices, (2) the ambiguity of religious identity and authority in cyberspace, and (3) the dual role of technology as both a means of reinforcing and commodifying faith. The findings indicate that personal spirituality in the digital age is hybrid and interactive. Digital platforms facilitate broader access to prayer, meditation, and interfaith dialogue, yet simultaneously blur the boundaries of religious identity and authority. Technology strengthens faith through new forms of spiritual connectivity, while also transforming faith into a commodity shaped by algorithmic and market logics. This hybrid spirituality is characterised by continuous connectedness, negotiated religious identities, faith experiences constructed as content, and a tendency to transcend the limits of institutional traditions. The implications of this study include the strengthening of digital religious education, the development of ethical guidelines for the use of technology in spiritual contexts, and the formulation of governance policies for online religious content that respond more reflectively to contemporary dynamics of faith. The originality of this research lies in constructing a conceptual framework of hybrid spirituality, synthesising previous literature into a new analytical model that explains how technology not only mediates but also transforms the experience of loving God in the digital age.

Spiritual Transformation (ST) is accompanied by dramatic changes in spiritual beliefs along with major changes in behaviors, self-view, and attitudes. This study examined types of ST, as well as its antecedents and consequences in people with HIV. Qualitative content analysis was used to analyze interviews about ST in people's lives in two samples: people with chronic HIV-disease (chronic disease sample, n = 74) and people with HIV who identified themselves as spiritual (spiritual sample, n = 73). ST occurred in 39% of the chronic disease and 75% of the spiritual sample. These STs were generally positive (95%) and enduring (M = 8.71 +/- 7.43 years). ST was most frequently associated with spiritual experience (in particular near-death experience), substance-use recovery, and HIV/AIDS-diagnosis. Main antecedents were substance-use disorder, education/upbringing, and desire to change. Further themes were depression/helplessness, confrontation with illness/death, social support, and lifestyle. The top six consequences include spiritual intensification, more spiritual practices, positive feelings toward self, recovery from substance-use, finding new meaning and purpose in life, and increased self-knowledge. In the spiritual sample, there was a common pattern of hitting rock bottom with drugs, having a spiritual experience (in particular a near-death experience), and joining a drug program. Positive ST occurs in a sizable proportion of people with HIV. Importantly, ST often results in an enduring substance-use recovery, and an improved quality of life as indicated by enhanced gratitude, appreciation, joy, sense of peace, and reduced fear of death.

Psychedelic Birth: Bodies, Boundaries and the Perception of Pain in the 1970s

The aim of the present paper is to analyse how individuals in contemporary Romania come to adopt a new life-style centred on the self and how new forms of spirituality contribute to this project. In order to document how powerfully immersed alternative forms of spirituality (yoga practices, transcendental meditation, bioenergy, holistic medicine etc.) and subjectification techniques (personal development, motivational practices) look like for people in Romania, I have combined participant observations with semi-structured in-depth interviews. First of all I have reviewed the literature on spirituality and self-development and overviewed the specific techniques of subjectification. These techniques have thepowerto change the individual’s view of life and have elements that serve the neoliberalgovernmentality. To continue, I have attended courses and workshops centred on spiritual development to uncover the communalities between literature and discourses on change. I was mainly interested in analysing the discourse of trainers, speakers and religious guiders and outlining the participants’ experiences, while understanding how they utilise the knowledge and support given throughout these courses when trying to enhance their day-to-day lives and careers. 2

Desire is central to John of the Cross’ treatment of the mystical ascent to God. He holds that God is desire and that there is a meeting between human and divine desire in the state of union with God, which is the goal. But it is less clear how this desire is to be understood against John’s programmatic negation of desire on the spiritual journey in both its sensory and spiritual forms, according to his negative theology. He regards the lack of satisfaction of desire, which he expresses in terms of darkness and emptiness, as the main manifestation of desire in the process of spiritual transformation. The question arises as to where he locates the meeting between human desire and divine desire, when they seem to be only opposed to one another. The answer lies in the gradual uncovering, through this process, of what is happening beneath the presenting experience of desire, in the human soul’s constitution as the subject. Desire is transformed, but in a way that can be affirmed only at the level of this transformation of the subject. This article examines how John of the Cross understands the relationship between desire and negative theology.

This article discusses the role of Sufism in Malaysia’s Islamization, tracing its historical development, cultural influence, and integration with local religious traditions. Sufism is an Islamic mystical practice that emphasizes divine proximity, spiritual transformation, and inner peace. Thus, it was pivotal to the gradual adoption of Islam in Malaysia. This research studies the religious landscape of the region before Islamization, including Buddhism, Hinduism, and indigenous beliefs. The influence of Sufism was brought about by the arrival of Islam and facilitated by trade routes and scholarly exchanges. This helped to ease the transition by incorporating local spiritual practices. Early Sufi figures, such as Sheikh Ismail al-Khalidi al-Rumi, Sheikh Nuruddin al-Raniri, and Sheikh Ahmad al-Fatani, were instrumental in spreading Sufi teachings and establishing a lasting presence in Malaysia's religious environment. This study sheds light on the significance of the inclusive spirituality and cultural adaptability of Sufism in promoting a harmonious integration of Islamic principles within Malaysia's unique cultural texture. By focusing on personal transformation and devotion, Sufism not only contributed to the Islamization process but also enriched Malaysia's Islamic identity by blending tradition with mysticism to present a unique form of spiritual expression.

manuscript or a narrator who witnessed personally the events portrayed, bolstered by constant “attestations de véracité du narrateur” (107). She points out repeatedly the (well-known) use of these techniques by all of the novelists in her study and finishes by attempting to demonstrate, rather unconvincingly, that Diderot uses similar strategies in his art criticism. Hakim tries, moreover, to persuade the reader that the blatant incoherence and the incompletion of Sandras’s novels, as well as minor inconsistencies and chronological mistakes in the other novels, are actually done on purpose to let readers know they are reading a work of fiction.Although pure conjecture , this is the principal theoretical contribution of her study. In a rather short final chapter, Hakim discusses the metaleptic character of these works, which all blur the line between fiction and reality,and suggests that this“remise en question des frontières entre les deux mondes” (236) produces extreme anguish in the reader. Hakim’s study is well written and contains a good summary of some of the best thought on the body of fiction presented here. It offers, however, few original insights and proposes a highly fragile thesis that she herself is moved to put into question in her conclusion, suggesting that what she has presented (at great length) as signs of fiction might in fact be, on the contrary, proof of historical authenticity (258). This rather nonchalant pirouette at the end seems to be an attempt to short-circuit highly foreseeable criticism of her thesis, but it only serves to make her critical position more tenuous. Davidson College (NC) Alan J. Singerman Haskett, Kelsey L., and Holly Faith Nelson, eds. French Women Authors: The Significance of the Spiritual (1400–2000). Newark: UP of Delaware, 2013. ISBN 978-1-61149-428-0. Pp. xiii + 208. $70. This collective work traces the enduring presence of spirituality in the lives and writings of a selection of French women authors, as well as its evolution across the centuries.The spiritual journeys and writings of the authors included in these essays are firmly located in their social, cultural, and political milieu. Holly Faith Nelson and Katharine Bubel describe the complex interdependence of the spiritual and the worldly in Christine de Pizan’s writings. They maintain that Pizan’s religious convictions are manifested even in her ‘lighter’ works, and that the central concern in the major part of Pizan’s writings is ethics. Sinda Vanderpool examines Marguerite de Navarre’s devotional poem,“Le miroir de lame pecheresse,”situating the poem within Marguerite de Navarre’s reformist vision, revealing her reflections on her own sinfulness and spiritual transformation,and her desire to teach and evangelize.Mme Guyon forged her own spiritual path in seventeenth-century France,and described that path in her prayer manual, Le moyen court et facile de faire oraison, in order to guide her readers. Deborah Sullivan-Trainor describes Guyon’s life and her commitment to quietism, as well as the turmoil in which she became involved by her public and published commitment to 232 FRENCH REVIEW 88.1 Reviews 233 this form of mysticism. Hadley Wood considers spirituality in Mme de Lafayette’s Princesse de Clèves, and sees the novel’s central concern as the tension between virtue and the court. She contends that the Princess’s struggle and its resolution would have a clear religious resonance for Lafayette’s contemporaries. Joanne M. McKeown considers four novels by eighteenth-century female authors, whose characters face overwhelming problems on the domestic front. Those who are able to bear their situation do so by turning to God, either through what McKeown calls ‘home-based spirituality,’or by entering the religious life.These authors thus refute Diderot’s reliance on reason. Kelsey L. Haskett examines two of George Sand’s novels in which religion plays a transformative role in human affairs. She demonstrates Sand’s search for spirituality in Indiana and her quest for social reform in Le compagnon du Tour de France. In another essay, Haskell focuses on the spiritual undercurrents of Marguerite Duras’s works.She observes the longing for spiritual transformation that inhabits many of Duras’s characters, which is manifested in personal transformation and...

This paper analyzes the surrealistic elements in Paulo Coelho's The Valkyries, highlighting how the author blends reality, myth, and spirituality to construct a surreal narrative. Using thematic and discourse analysis within the frameworks of surrealism theory (Breton), systemic functional linguistics (Halliday), and poetic language functions (Jakobson), the study examines Coelho's narrative strategies that blur the boundaries between conscious reality and subconscious imagination. Elements such as dream-like imagery, unexpected juxtapositions, symbolism, and transformations are systematically traced to reveal the psychological and spiritual journeys of the characters. The linguistic structure, particularly the use of metaphors, symbolic language, and shifting narrative voices, reinforces the surrealist effect and facilitates emotional engagement with the reader's subconscious. By interpreting Coelho's depiction of mythological figures, guardian angels, and personal transformation, the paper argues that The Valkyries serves not only as a spiritual quest but also as an exploration of the human psyche. This study concludes that Coelho's integration of surrealist techniques with linguistic innovations offers new perspectives on spiritual literature, demonstrating the enduring relevance of surrealism in contemporary narratives.

In recent years, scholars have urged those working in Christian higher education to attend more purposefully to student spiritual and character formation. Anchored by the belief that college is a formative time for the development of values, commitments, identity, and life purpose, these calls have taken many different forms. One consistent theme, however, has been the need to expand character formation beyond ethical training and moral decision-making. While such tools are necessary, these scholars note, there is also a pressing need for the development of righteous virtues, affections, commitments, and patterns of living rooted in a right understanding of God and self. How can professors encourage spiritual attentiveness and transformation within the academic setting of a college classroom? What assignments foster spiritual focus and growth into Christlikeness? What helpful practices from the historic Christian tradition can be included in syllabi and course experiences? As professors committed to educationally-based spiritual formation, we are concerned with how to best encourage student spiritual growth. This article is the culmination of conversations, as well as trial and error in our classrooms, in an attempt to answer these questions.

This essay develops a moral and political theology of social change rooted in a theological account of conversion. Challenging both reactionary and progressive frameworks, it proposes an account of social change that is paradoxical, nonlinear, and eschatologically oriented. Conversion is presented as a dynamic, integrative process of personal, structural, and spiritual transformation. It reclaims conversion as involving both continuity and rupture, tradition and revolution, chronological processes and kairotic events. Against deterministic and evolutionary paradigms, it develops a conception of human agency that is constrained but not wholly conditioned by history and open to divine intervention. In doing so, it offers a more humane alternative to immanent theories of social change by insisting that true transformation involves becoming more human rather than transcending the human condition. Through the example of converting capitalism, the essay advances a fourfold framework of healing, deliverance, tenacious perseverance, and prefigurative embodiments of new creation, culminating in a vision of Christian witness as participation in the Spirit’s transformative work within history.