Spiritual Direction Research Articles

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

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.

Sarah Parsons Moorhead and Revival Poetry

ABSTRACT Wendy Raphael Roberts attends to one of the better-known revival poets, Sarah Parsons Moorhead (1705/6–74), to argue that her inclusion in modern anthologies would enable a more robust attention to one of the largest verse movements in the eighteenth century—revival poetics. Looking at revival poetry sheds light on the extent of women's leadership in early evangelicalism. Moorhead is particularly important for showing how women inhabited a new tradition of evangelical poet-ministers, through which they acted as spiritual directors to the most well-known revivalists of the day. Currently, the evangelical literary culture of the nineteenth-century can appear in anthologies to arise from within the national period alone, and as a result, Romantic poetry and the rise of the nineteenth-century Poetess lose a large portion of their genealogies, which are, at least in part, in eighteenth-century evangelical formations.

Battista Carioni da Crema (c.1460–1534) and the ‘Third Life’: Visions of Reform in Early Sixteenth-Century Italy

Abstract This essay sheds new light on the spirituality and historical significance of the influential and controversial Dominican friar Battista Carioni da Crema (c.1460–1534). A popular spiritual writer, charismatic founder of devout associations such as the Barnabites, and a spiritual director of several well-known Catholic figures, including Gaetano Thiene, Battista’s significance has not yet been fully acknowledged. The essay considers his spirituality in the framework of reforming movements emerging in Italy in the first half of the sixteenth century. In dialogue with previous interpretations of Battista, the essay provides a novel and systematic analysis of his notion of perfection and concept of the Church. Synthesising ascetic and mystic spiritual influences rooted in the monastic and humanist culture of the fifteenth century, Battista presented a distinctive view of Christian life, which included an ecclesiological perspective and a new geography of the sacred. Defined as the ‘third life’ and conceived in a period of religious fluidity, it neither fitted emerging Lutheran ideas nor the orthodox Catholicism of the Roman Church. In addition, the essay argues that Battista’s proselytism can be seen as an attempt to reform society which preceded proposals for religious reform made by groups such as the Spirituali.

Walter Day

This article examines the life of Walter Day, a key figure in the history of competitive video gaming and whose involvement in this industry has been connected to his own spiritual beliefs and directions. Here, the influence of Day, the former owner of Twin Galaxies and creator of the first International Scoreboard, will be presented by examining the history of his life. A pivotal religious experience of Day, while under the influence of LSD in the 1960s, will be shown to have directly informed his decision to join the Eastern influenced new religious movement of Transcendental Meditation under the stewardship of Maharishi Mahesh Yogi which gave him the tools and direction that would be essential for his video gaming career. The training that the Maharishi would provide to Day will be explored and shown to have informed his understanding of religious experiences, or flow states, and how this could manifest with a player of a classic video game at an arcade. This understanding will be shown to have interested Day enough not only to endeavour to be the first video game pilgrim, but for him to continue a lifelong pilgrimage of recording and sharing oral history of players who reach their full potential.

Resonance in the economy of Kazakhstan with the introduction of Islamic finance

The relevance of the article is caused by the changes occurring in Kazakhstan related to the strategicdirection of the country’s development in order to be included in the top 30 most developed countriesin the world. Therefore, in order to achieve this high goal, it is necessary to successfully implement the“Digital Kazakhstan” program, but one should not forget about the spiritual direction of development,therefore the “Rouhani Zhangyru” program is being introduced in the country. An important problem isthe fact that it is the modernization of society and the country in the main directions that will help ensurethe global sustainable competitiveness of the country in the global space. In this regard, the issuesof diversification of financing of the real sector of the economy were considered, where efforts shouldbe directed towards the growth and strengthening of the positions of the private sector and small andmedium-sized businesses. However, in the digitalization age, large investments are required for the developmentof IT technologies in various key sectors of the country’s economy. The purpose of this articleis to consider alternative sources of financing in the market that will contribute to the competitivenessand sustainability of a country in a global world where there are chain reactions during crises. The resultsof the research are presented in the work. The statistical data on the production volume of the real sectorfrom 2013–2017 were considered, and based on the results of the study, a model of the mechanismfor the implementation of an alternative financing method was proposed, i.e. Islamic finance, which isbased on spiritual moral and ethical principles. And the work presents key changes in the economy thatwill be caused by a wide active introduction of Islamic finance.

Medical Art in Spiritual Direction: Basil, Barsanuphios, and John on Diagnosis and Meaning in Illness

This study examines literature of spiritual direction in context of recent scholarship on the conceptual role of medical knowledge and practice in early Christianity, to show: 1) spiritual direction constitutes a version of medical art defined by teleology of bodily and psychical health, which 2) relies on diagnostic skill in disease etiology to construct meaning for sufferers, and 3) for these very reasons can lead to the rejection of medical healing. The topic is framed by discussions of the cultural and hermeneutical aspects of modern medicine, which show that construction of meaning in illness is integral to clinical encounters and determinative of expectations of expertise. These points are made with regard to ancient medicine through study of Galen of Pergamon’s teleology and diagnostic advice. Thereafter the study focuses on Basil of Caesarea and the Old Men of Gaza. These treat medicine as divinely providential, within a narrative of sin and salvation that defines a teleology of bodily health as conducive to spiritual well-being. Accordingly, Basil develops etiologies of disease that distinguish between natural and unnatural origins to prescribe either recourse to or rejection of medical intervention. Barsanuphios and John of Gaza elaborate Basil’s etiologies according to their experience and demonology. Nevertheless, all three construct their authority over ascetic bodies in terms of medical expertise and suggest that spiritual direction dictates ambivalence toward, even rejection of medicine, insofar as its theological commitments dictate different conceptions of health and the range of meaning available in illness.

John Henry Newman: el viaje al Mediterráneo de 1833 by Victor García Ruiz

Reviewed by: John Henry Newman: el viaje al Mediterráneo de 1833 by Victor García Ruiz John T. Ford, CSC John Henry Newman: el viaje al Mediterráneo de 1833 BY VICTOR GARCÍA RUIZ Colección 100xUNO. Madrid: Ediciones Encuentro, 2018. 459 pages. Paperback: €26.92. ISBN: 9788490559444. The canonization of John Henry Newman on 13 October 2019 was surrounded by a wealth of publications that treated his multi-faceted activities during a long and exceptionally productive life: philosopher and theologian, educator and historian, preacher and spiritual director, even journalist commenting on current affairs. Only occasionally, however, do Newman-readers think of him as a tourist.1 Nonetheless, his Mediterranean voyage—which began on 8 December 1832 with his departure from Falmouth and concluded seven months later with his arrival at Brighton on 8 July 1833—was both chronologically and theologically a decisive midpoint in his Anglican life and ministry. Newman's Mediterranean trip came a decade after his election as a Fellow of Oriel College, Oxford on 12 April 1822. That first decade witnessed his transition from a reticent but precocious young intellectual to a captivating preacher as Vicar of St. Mary's, the university church: from scarcely known to nationally recognized. The decade following his Mediterranean voyage began with numerous endeavors as the forefront leader of the Oxford Movement, only to terminate with his dramatic and nostalgic sermon on "The Parting of Friends" at Littlemore on 25 September 1843 and his subsequent reception into the Roman Catholic Church on 9 October 1845. Newman succinctly summarized the personal importance of his Mediterranean voyage in his Autobiographical Writings: When he left England in December 1832, he was in a state of perplexity about his future course; when he returned in July 1833, he appeared in Oxford as a man charged with a mission,—a mission to save the Church of England from the perils that encompassed her.2 Readers of Newman are sometimes surprised that he took such an extended vacation. First of all, time was available: he had been relieved of his position as tutor and his other teaching responsibilities at Oriel College.3 Nonetheless, he [End Page 121] was ambivalent about going on a protracted vacation. The expense, as he later acknowledged, made a big dent in his savings at a time when he was supporting his mother and two sisters. On the positive side, his Oriel colleague Hurrell Froude had decided to go with the hope that the voyage would improve Froude's health. The prospect of congenial companionship plus concern for his friend's health factored into Newman's decision. As an added incentive, the voyage would provide first-hand experience of places he had read about in his much-cherished Greek and Latin classics, as well as an opportunity to retrace part of St. Paul's voyages. Complementing these inducements was Newman's congenital curiosity about places and persons. Like most tourists, Newman tried to stay in touch with family, friends, and colleagues. His often-lengthy letters were filled with all sorts of tourist trivia. Most evident is the fact that international travel in the nineteenth century had many more downsides than travel today: waiting for wind in the age of sailing vessels—though he usually managed to find steam-powered ships—miserable lodgings and unpalatable foods, a two-week quarantine plus difficulty in communication. His Latin was excellent, his French serviceable, and his Italian was elementary and vanished when he needed it. In addition to visiting a plethora of tourist sites, especially churches and pagan temples, and meeting a variety of expatriates, he composed scores of poems, which he mailed home for publication.4 Last but not least, his letters included comments and concerns about university affairs, particularly the pending election of new fellows at Oriel. Also, from time to time, he commented on political matters, both British and foreign. As he once remarked, "a man's life lies in his letters."5 Cumulatively, his Mediterranean letters certainly provide many insights into his personality at the mid-point of his Anglican ministry as he transitioned from college tutor to Tractarian leader. ________ After a lengthy introduction (7–77), which offers an impressionistic...

Nursing in the Church.

Sharon T. Hinton, DMin, MSN, RN-BC, is the Faith Community Nurse (FCN) National Project Manager, Lead Nurse Planner, and Continuing Nursing Education Provider Unit Administrator for the Westberg Institute. She is an FCN educator, coordinator, curriculum writer, international presenter, and spiritual director. The author declares no conflict of interest.

The phenomenon of hidden quotation in the medieval indian treatise “Upadesamrita”

The article considers the issue of "implicit" or "hidden" quotations in the text of the medieval treatise "Upadeshamrita" written by Rupa Goswami, who is a prominent representative of Bengali Vishnuism. Hidden citation is a widespread phenomenon in Far Eastern literature. The purpose of this work is to analyze the possible reasons for this type of quotation in the "Upadeshamrita", assuming the intention of the author: does he want to rely on someone else's opinion, to refute it or to make it a starting point for affirming his own opinion in a polemical form. Intertextual references reflected in parallel existing texts are interesting as an object for study both for text formation and for text perception. The authors consistently reveal how Rupa Goswami modify the original verses from other sources, includes them in the text of his "Upadeshamrta", carefully “smoothing” the quote from the "Mahabharata", entering into polemics with the creator of "Hatha Yoga Pradipika" and changing the main intention of the passage from “Panca-tantra". Analyzing various factors, the authors interpret the choice of changes made by Rupa, linking them with contemporary historical realities, adherence to a certain spiritual direction, and social prerequisites. This article shows examples of what meanings hidden citation can carry and how it can be a special author's strategy. Based on the results of the analysis, it is concluded that the recognition of hidden quotes becomes a necessary condition for understanding not only the text as a whole but also what the author wants to say.

Communicating as though Connected

This essay explores human-divine communicating as though it were between beings who are already connected. Such a reframing is suggested by recent research in human-divine communication, Christian contemplative non-dualistic attending and acting, the study of spirituality and pedagogy from a communication disciplinary angle, and non-linguistic means of communicating from studies using the ethnography of communication. From the perspective of a contemplative Christian spiritual director as well as a communication scholar, the concepts of contemplation, dialogue, interbeing, and connectedness are considered toward an expanded conceptualization of human-divine communication. The essay concludes with a series of questions and reflections highlighting the possibilities of communication research with such a reframing, including suggestions for future research.

Myśl pedagogiczna św. Porfiriusza z Kafsokaliwii

Saint Porphyrios (Bairaktaris) of Kafsokalivia (1906-1991) is one of the most famous contemporary Greek saints. He belonged to one of the most respected in Orthodoxy category of holy Elders, that is, spiritual fathers endowed with the charism of clairvoyance. As an experienced spiritual director, he passed on his pedagogical thought, which focuses on the purpose of Christian life - divinization, the parent’s desire to become a saint and pass on holiness to his children not through discipline and pressure, but through God’s grace, which acts as a parent seeks to sanctify. The Elder opposed unequivocally selfishness, seeing excessive praise as the cause of the poor spiritual development of the child. He emphasized the need to obtain and pass on to the child the humility which he identified with the natural state of man and the necessary condition for obtaining God’s grace.

What Is a Woman? Enclosure and Female Piety in Chaucer's The Knight's Tale

What Is a Woman?Enclosure and Female Piety in Chaucer's The Knight's Tale Roberta Magnani and Liz Herbert McAvoy Early responses to Geoffrey Chaucer's works and his position in the burgeoning canon of English literature cast him as a patriarchal foundational figure and literary production as an exclusively patrilineal genealogy.1 Chaucer-the-Father thus validates the authorial agency of his literary "sons," and this masculinist way of accounting for canon formation as a father-to-son "straight" trajectory has endured to the present day. Indeed, women's wider intellectual agency and its influence have been largely overlooked. This article, therefore, aims to begin such a process of reparation and posit the profound cultural relevance that women's intellectual practices had on the canon—and on Chaucer, in particular. Accounting for the role of female-coded forms of literacy would derail the conveniently linear patriarchal paradigms on which traditional criticism is founded. Recuperating the centrality of the feminine would unseat male dominance over the canon and demand, at best, its total dismantling and reconstruction, or, at the very least, a concerted interrogation and repudiation of its hegemonic validity. In other words, a radical revisioning of canon formation is made possible by positioning women as queering agents. Recentering "woman" as category and unpacking the question "What is a woman?" in capacious ways extricate it from binary epistemologies. As Sara Ahmed asserts, the queer deviates [End Page 311] from the "straight" lines of heteronormativity founded on an ineluctable patrilinear progression that, through marriage (so central to the narrative and ideology of medieval romance) and reproduction, trace a teleological sequence from birth to death.2 "Woman" reorients the epistemologies of the canon. Far from being marginal, the bodily and the excessive are celebrated for their salvific and generative power; in fact, they turn out to be the shared vocabulary harnessed by the intellectual fathers of medieval culture. We will focus on romance, a genre that is markedly invested in reproducing heteronormative structures couched in a narrative of apparent male subservience to a superior lady, and will demonstrate the extent to which widespread female-coded discourses of spirituality and literacy are profoundly embedded in the modes of writing that Chaucer deploys and the epistemologies he inhabits. The Booke of Gostlye Grace, the Middle English translation of the Liber specialis gratiae produced at the Benedictine nunnery of Helfta in northern Germany under the spiritual direction of the visionary nun Mechthild of Hackeborn (d. 1298), will serve as our case study because of its exemplarity; the centrality of Mechthild to the mystical tradition; and the wide circulation of her writing across Europe, both in Latin and in multiple vernacular translations. We are not interested in assimilating Mechthild into a patrilineal genealogy, however: quite the opposite. Nor do we claim any direct influence of Mechthild upon Chaucer, although that is entirely possible. For our purposes, Mechthild functions as an example of the importance and ubiquitous quality of women's literacy and spirituality that saturate the narrative fabric of Chaucer's texts—The Knight's Tale in particular—and that become ostensible in the Amazonian women populating the tale, and the tropes of enclosure and flourishing associated with them, but embedded in non-binary ways in the narrative as a whole. While there is evidence that the book attributed to Mechthild had, indeed, reached England at the time Chaucer was writing the Canterbury Tales, we cannot know for certain whether he was familiar with it, but there is evidence of her widespread renown during the fourteenth century.3 Instead [End Page 312] of claiming direct influence upon Chaucer, we harness Mechthild's spiritual and literary authority as a model for queering traditional theological discourse predicated upon feminine modes of literacy, which, rather than linear, hierarchical, paternal and filial, are collaborative and entangled; as such, they serve as ideal tools for a wider examination of issues such as the discursive elision of gender nonconformity and queer cultural agency.4 And we contend that what is defined as the literary canon, here exemplified by the works of one of its fathers, was profoundly influenced by (and participated in) this model—but in ways that...

The Experience of Abandonment by God in Syriac Christian Ascetical Theology

The Experience of Abandonment by God in Syriac Christian Ascetical Theology Elizabeth Anderson (bio) In his classic work The Mystical Theology of the Eastern Church, the Orthodox theologian Vladimir Lossky criticizes Western ascetical theology for its teachings on the Christian experience of feeling abandoned by God. Targeting Western writers on the spiritual life such as John of the Cross, Lossky insists that feelings of abandonment by God are “never thought of by the mystical and ascetical writers of the Eastern tradition as a necessary or normal stage” of the spiritual life, and he alleges that this teaching is the result of “generally distorted dogmatic vision” in the Christian West, particularly an erroneous Christian theological anthropology.1 Yet despite Lossky’s polemic, there is also a significant strain of spirituality in the Christian East that speaks of the experience of abandonment by God. Indeed, some Eastern Christian writers take this theme much further than John of the Cross, insisting that this is not merely a subjective experience, but rather that the indwelling Holy Spirit truly departs from the Christian at certain times during one’s spiritual life, and that this abandonment is a normal part of spiritual growth. The recovery of such writings could therefore play an important role in the spiritual direction of Christians, especially those from Eastern Christian churches. It can be important for Christians who feel that they have been abandoned by God to know that this experience is normal, and that it is far from being an aberrant development of the early modern West, having been attested to by writers in a diversity of Christian traditions from very early in Christian history. The different interpretations of this experience that are articulated by various Eastern Christian authors can also be a resource for Western Christians who are searching for a greater diversity of understandings about what this experience is, why it happens, and what the appropriate response to it should be. This essay will explore the theme of abandonment by God as it was discussed by several Eastern Christian writers of late antiquity. While the primary focus will be on writers from the traditions of East and West Syriac Christianity, given the interrelationship of Greek and Syriac Christianity in late antiquity, those Greek writers who seem to have influenced the development of Syriac thought will also be considered. These authors give different accounts [End Page 79] of this experience, and many of them also emphasize that there are several different kinds of abandonment by God that Christians may experience. It is therefore important for those who find themselves in such a situation to discern which kind of divine abandonment is being experienced, and thus what the appropriate response to it should be. Very often in contemporary Western Christianity, the phrase “dark night of the soul” is tossed around uncritically to cover any and all experiences of spiritual dryness, depression, emptiness, or despair, stretching the term far beyond what John of the Cross ever intended it to encompass. In addition, therefore, to showing that the experience of abandonment by God is also to be found within the Christian East, this essay hopes to demonstrate to both Eastern and Western Christians that there may be a variety of different experiences of abandonment by God, which have different causes and which therefore demand different responses from the person who experiences them. DIVINE INDWELLING AND DIVINE ABANDONMENT It is important to clarify at the outset that none of these authors claimed that God ever ceases to care providentially for the Christian, even during those times of perceived “abandonment by God.” Indeed, for most of these writers, the experience of abandonment is precisely intended by God as a way to bring Christians to spiritual maturity, and is therefore a form of God’s pedagogical care. When these authors speak of divine abandonment, therefore, what they actually mean is something far more specific, which is the departure, or in some cases the concealment, of the Holy Spirit, who dwells within each baptized person. The belief that each Christian is a temple of the Holy Spirit is drawn from 1 Corinthians, where Paul informs the Christians of Corinth that their bodies are temples of...

Review of the book Soul Friendship: A Practical Theology of Spiritual Direction, Adrian Charfield and Nigel Rooms, 2019

Review of the book Soul Friendship: A Practical Theology of Spiritual Direction, Adrian Charfield and Nigel Rooms, 2019

Spiritual development in executive coaching

PurposeSpiritual topics emerge in executive leadership coaching. However, the scholarly literature has emphasized the performance development aspects of executive coaching (EC) more than the development of executives’ inner lives, although there is some evidence of practitioners addressing spiritual topics. Executive leaders have spiritual needs and executive coaches may be well positioned to address the intersection of the leaders’ work and spiritual lives, provided coaches observe skill boundaries and the limitations of the coaching context. The purpose of this paper is to discuss the merits of including spiritual development (SDev) in EC and how executive coaches can incorporate it in their practice.Design/methodology/approachEC, SDev and spiritual direction are compared, drawing attention to conflicting and complementary aspects of SDev applied in EC. Organizations’, clients’ and coaches’ likely concerns about such integration are explored and addressed. Suitable contexts, principles, a basic developmental framework and practical steps for executive coaches considering the inclusion of SDev in EC are proposed.FindingsThe paper provides coaches, consultants, executives and those charged with executive development with a foundational understanding of the role of SDev in EC.Originality/valueA framework is provided for professionals involved in executive management development to address executive leaders’ spiritual needs through EC.

Governing free subjects: flesh, resistance and obedience

O presente artigo busca discutir as análises de Michel Foucault sobre poder, resistência e subjetividade, desenvolvidas na segunda metade dos anos 1970. Para isso, nós tomaremos em consideração as diferentes formas a partir das quais ele divulgou seu trabalho (aulas, conferências, artigos, livros, etc.) e um conjunto de documentos de arquivo (manuscritos inéditos) do Fonds Foucault, adquirido recentemente pela Bibliothèque nationale de France. Primeiramente, o artigo analisará a atitude ética e política que leva Foucault a desenvolver uma nova e complexa análise do poder, sobretudo por meio da sua relação com a questão da liberdade e do seu uso dos conceitos de “governamentalidade” e de “crítica”. Em seguida, nós exploraremos manuscritos inéditos sobre a questão da “direção de consciência” e do “governo das almas” na era das reformas. Esses textos mostram seu interesse progressivo, no meio dos anos 1970, pela história moral e política do cristianismo. Demonstraremos, in fine, que é no seio de genealogias complexas que remontam à teologia cristã que Foucault encontra uma nova maneira de pensar a relação a si mesmo como uma possibilidade aberta de conflito e de liberdade.

NFLUENCE, ROLE AND INTERACTION OF EDUCATION AND CHURCH

Religion plays a great role in all spheres of human life. In the age of reformation of all people life’s aspects, education system of Ukraine has changed understanding of value of religious education. In Ukraine there is a change in the concepts and programs of secondary school subjects in connection with the transition to profile education.Therefore, there is a possible change in the way of teaching of the religious component in the school. An important aspect of modern social life is the return to the foundations of religious outlook and traditions. This need is due to the experience of thousands years that proves that religion was an unchanged and a very important basis of life of most people. Besides, the person finds the most universal system of protection against negative phenomena of social and personal life. Religion demands from believers’ constant responsibility for their behavior. To summarise previous facts, we understand that religious education is an important and necessary part of educational process.There are some subjects that teach social rules of behavior in a modern society as “Ethics”, but it does not show all aspects of spiritual life of people. Since 1992, the Ukrainian Orthodox and Greek Catholic Churches, with the consent of the regional and city state administrations and the parental community, and with the participation of regional institutes of postgraduate pedagogical education, have implemented optional facultative courses on the basics of Christian morality and Christian ethics in general secondary schools. In the structure of such disciplines as “Christian Ethics” it is necessary to give attention to the history of the formation of Christian ethics, its correlation with other religious ethical systems. Understanding the ideas formulated in the Christian ethical tradition contributes to the formation of conscious moral orientation. The course should be devoted to the study of the phenomenon of human morality in the light of religion. In the structure of such disciplines as “Christian Ethics” it pays attention to the history of the formation of Christian ethics, its correlation with other religious ethical systems. Understanding of ideas that are formulated in the Christian ethical tradition contributes to the formation of conscious moral orientation. The course is devoted to the study of the phenomenon of human morality in the light of religion. The subjects of the spiritual direction also promote the upbringing of a young person on a Christian basis, which is common to all Ukrainian Churches, and also acceptable as a moral basis in the system of universal values. This subject is informative and educational, which is not accompanied by religious rites. The main objective of the course is to familiarize with the basics of the Christian moral and ethical ideal and the main elements of the Ukrainian Christian tradition in educational institutions of all levels of accreditation.On the other hand, one should not forget about the activities of so-called Sunday schools in churches and monasteries, where it is envisaged to study the Law of God, the history of the Christian Church, the study of the rules of conduct in the temple, and other separate questions of Christian family life.To conclusion, the spiritual and moral upbringing of children and youth remains one of the most important aspects of education and education at the present stage of development of the Ukrainian state. Christian values must be the driving force of moral and spiritual transformation for the better.

미국 개신교 영성지도 실천과 연구 현황

이 논문은 미국 개신교 영성지도의 실천과 연구 현황을 제공함으로써 한국 개신교 영성지도의 확산에 기여하는 것을 목적으로 한다. 들어가는 말에서는 한국 개신교의 영성지도 실천 현황을 2016년에 설립된 한국영성지도영성상담협회를 중심으로 소개하였고, 한국 개신교의 영성지도 연구 현황을 보여주기 위해서 유해룡, 이강학, 김경은, 그리고 조한상 등의 논문을 요약하였다. 본론에서는 먼저 미국 개신교 영성지도의 실천 현황을, 모니카 로믹 그린(Monica Romig Green)의 논문 “영성지도와 복음주의 교회: 오늘, 어제 그리고 내일”(Spiritual Direction and the Evangelical Church: Today, Yesterday and Tomorrow)을 중심으로 소개하였다. 그린은 이 논문에서 복음주의 영성지도자 협회(the Evangelical Spiritual Directors Association, ESDA)에 소속된 영성지도자들에게 실시한 설문 조사를 분석하였다. 그린의 결론은 미국 교회에 영성지도 사역이 소개된 이후로 여전히 공식 사역으로 받아들여지는데 어려움이 있는 것은 사실이나, 영성지도자들의 숫자는 계속해서 증가하고 있으며, 영성지도 사역은 희망이 있다는 것이다. 그린의 논문은 복음주의 교회들이 다수를 차지하고 있는 한국 개신교 교회 안에서 영성지도 사역의 과거와 현재, 미래를 살펴보는 데 필요한 참고사항을 제공한다. 다음으로 미국 개신교 영성지도 연구 현황을 보여주는 논문들을 요약하였다. 씨 존 위보그(C. John Weborg)는 마틴 루터, 필립 야곱 스페너, 그리고 아우구스트 헤르만 프랑케 등을 인용하면서 경건주의 전통에서의 영성지도를, 이 글렌 힌슨(E. Glenn Hinson)은 존 번연을 중심으로 청교도의 영성지도를, 캐더린 루커(Catherine Looker)는 달라스 윌라드를 통해 현대 미국 개신교 영성지도의 한 단면을 보여주었다. 이 논문들을 통해 우리는 개신교 전통에서도 영성지도가 그 신학적 특성을 살리면서 실천되어 왔다는 사실을 인식할 수 있으며 영성지도가 로마 가톨릭 전통만의 것이 아니라는 것을 알 수 있다. 또한, 영성지도와 관련해서 앞으로 연구할 주제들은 정말 다양한데, 특히 기독교영성사에서 중요한 역할을 한 영성가들의 영성지도에 대해 연구할 필요가 있다는 것을 확인할 수 있다.

Epistolary Pilgrimage and Eldership in G.E.H. Palmer’s Correspondence with Fr. Nikon Strandtman

Abstract Between the years 1948 and 1963, British spiritual seeker Gerald Palmer, who edited the English Philokalia, carried on a written correspondence with the Russian hieromonk and Athonite elder Fr. Nikon Strandtman. Through a regular exchange of letters, these men were able to build a bridge between their disparate worlds and establish a close lifelong relationship. Their letters functioned devotionally to extended the practices of pilgrimage and spiritual direction and supplement their face-to-face encounters with virtual interactions, which allowed Palmer to maintain a continuous link to the place of Athos and the person of Fr. Nikon.

Nursing in the Church.

Sharon T. Hinton, MSN, DMin, RN-BC, is the FCN National Project Manager, Lead Nurse Planner, and CNE Provider Unit Administrator for the Westberg Institute. She is an FCN educator, coordinator, curriculum writer, and international presenter. Sharon is also a spiritual director. Contact her at [email protected] The author declares no conflict of interest.