Spiritual Mentor Research Articles

Toward a Stylistic Chronology of Johan Helmich Roman's Symphonies

T he determination of a chronological order in the works of a composer is a central issue in any understanding of the music since stylistic development over time can show how one's musical language is formed and progresses. Moreover, it can demonstrate how the influences of the various styles with which a composer comes into contact shape the music. In the case of Johan Helmich Roman (1694-1758), the creation of an individual style over time is particularly important, for the span of his creative life was spread over the transition from the High Baroque style of well-known composers, such as George Frederick Handel and Georg Philipp Telemann, to the more forward-looking triadic music of the galant or early Empfindsamkeit composers of the middle of the century. The latter include flautist Johann Joachim Quantz, Johann Gottlieb and Carl Heinrich Graun, all of whom were resident in Berlin, the home of Sweden's new crown princess, Lovisa Ulrika. Indeed, the variety of musical development during his lifetime can be summarized in a chronological comparison: Roman, who predeceased his spiritual mentor Handel by one year, outlived that harbinger of the so-called Classical style, Johann Stamitz of Mannheim, likewise by a single year. Thus it was theoretically possible for him to have been cognizant of a wide range of musical styles, from the contrapuntal Fortspinnung of the early Baroque that he learned as a youth in Britain to the short, emotional, Italianate music of the Empfindsamkeit to the lyrical, instrumentally-powerful, yet often cliche-ridden central European style of the Mannheim composers. In short, by the time of his death,

Walking with God: Students' Stories of Spiritual Growth at a Small Christian College

Students from three successive senior classes at a small Christian college were interviewed to determine their views of spirituality. The students shared their variant definitions of the construct, gave examples of the term, and told what aspects of institutional life impacted their own spiritual growth and development. Themes which emerged from the qualitative study were: (1) a great interest in and desire for spiritual growth, (2) views of spirituality as a venture with God manifested by behavioral indicators, and (3) the power of faculty (and other students) as spiritual models and mentors.

Anglo-Saxon Women and the Church: Sharing a Common Fate

The conversionary dynamic - more laws for times like these some special irregularities in - Theodore's Penitnential and the case of Saint Aethelthryth Aldhelm's De Virginitate - Soldiers of Christ and Brides of the Lamb confessors and spiritual mentors - hagiographic ideals and the Boniface circle the advice of women and Eddius's Life of Wilfrid a beautiful friendship ruined - Bede's revisionist writing of Aeffled in the Life Cuthbert' queen conversters and the conversion of the queen - Bede's Ecclesiastical History and the royal marriage rewriting female lives - Hild of Whitby and monastic women in Bede's Ecclesiastical History Rudolph of Fulda's Life of Leobba - an elegy for the double monsatery.

His Impact as Spiritual and Intellectual Mentor of Martin Luther King, Jr.

His Impact as Spiritual and Intellectual Mentor of Martin Luther King, Jr.

Obituary: Donald Eric Broadbent (1926–1993)

Abstract One of the greatest applied psychologists of the post-war era, and one of the significant influences on psychological thought of the twentieth century, Donald Broadbent. died on 10 April 1993, aged 66. He was an active contributor to the cognitive revolution which started in the mid-1950s and was its major British participant. In subsequent decades he made a special contribution to the development of cognitive research by generating seminal theories and by devising ingenious experiments. He combined a love of theoretical rigour with a desire to understand behaviour in all its applied settings, For mast of his professional life he was a working scientist, but he was also an intellectual leader and a spiritual mentor for a generation of students and scholars. His devotion to public service was considerable, though largely unrecorded.

Spiritual Exercises for Today: A Contemporary Presentation of the Classic Spiritual Exercises of Ignatius Loyola. By Tad Dunne. San Francisco: Harper, 1991. xv + 176 pages. $9.95 (paper). - Spiritual Mentoring: Guiding People Through Spiritual Exercises to Life Decisions. By Tad Dunne. San Francisco: Harper, 1991. xvi + 200 pages. $15.95 (paper).

Spiritual Exercises for Today: A Contemporary Presentation of the Classic Spiritual Exercises of Ignatius Loyola. By Tad Dunne. San Francisco: Harper, 1991. xv + 176 pages. 15.95 (paper). - Volume 19 Issue 2

The Algonkian Indians of New England: the spiritual mentors of the occult

The Algonkian Indians of New England: the spiritual mentors of the occult

Church and State in Nigeria

This article examines the Christian factor as it relates to the socio-political responsibility and development in Nigeria, and postulates that the Churches in Nigeria fall into two major categories in relation to the state: Identificationism and Isolationism. The study contends that in order to adequately assess the specific roles the Churches play in nation-building, an institutional and functional definition of the Church is necessary. It concludes that the Churches do have a role to play in shaping the future of a nation, including prophetic referee, historico-cultural integrator, moral role model, social mobilizer, and spiritual and vocational mentor.

The Education of a Slovene Marxist: Edvard Kardelj, 1924-1934

Young Kardelj's ideological schooling began in Ljubljana while he was preparing for accreditation as a school teacher. I It was not at the teacher training institute, but rather in the company of young men and older spiritual mentors that he learned his Marxism. 2 The Strajzl circle is where Kardelj began his leftist intellectual apprenticeship. It was organized in 1924 by Vlado Kozak, the son of a tavern keeper of substantial means whose politics were known to be liberal and progressive. 3 Those who frequented the tavern, which was called Pri Strajzlnu, were liberals of the left, leftist craftsmen and workers. The committed Marxist revolutionaries met secretly upstairs above the main tavern. Since the Communist party in Yugoslavia had been outlawed in 1921, from time to time one or another of the Strajzl group was detained by the police. Legend has it that Mama Kozak regularly intervened on behalf of the young intelligent by paying off the authorities. Indeed Strajzlnova's bribes seem to have kept the Ljubljana police in pocket money, while keeping the Slovene revolution alive in its early years. From about 1923 Vlado used to frequent the Delavski dom where Marxist and revolutionary lectures were given. Among the inspiring speakers was a law student named Dusan Kermavner,4 who in 1922 and 1923 had studied in Berlin, where he had become involved with the Spartacists. He had translated into Slovene the works of Mathiez, the French social historian, and of Marx and Engels, among others. The Radical leftist youth and workers and craftsmen of a militant bent attended these talks. From the Delavski dom, which came to be known as the Red University,S some regulars were recruited into the Strajzl Circle. Others, like Boris Kidrie, the son of an eminent professor of Slavic literature, were tapped by Vlado personally. 6 Edo Kardelj was brought to the Strajzl tavern in 1924 by a school chum of Kozak's who had been told to find engage youth for party work. Young Kardelj, whose parents had strong Socialist Party commitments, was at first a reluctant participant. By 1926, however, at age 16, he had become a convert and was soon initiated into SKOJ (The Union of Communist Youth of Yugoslavia), the youth branch of the underground Communist Party of Yugoslavia. It was Kardelj and Kidrie who named the circle which met clandestinely above the tavern. A significant number of the post-World War II leaders of Yugoslavia would come from that group. In the mid-1920s, while Kardelj was becoming a Communist revolutionary, the world of the Slovene intellectuals was in ferment. The issue debated by all with most intensity was the Slovene national question. A continuation of the dialogue which had begun in the early nineteenth century, it centered on how a small nation and its culture might survive the assimilating pressures of modernization. The venue for the debate had changed from the Habsburg Empire to the Kingdom of the Serbs, Croats and Slovenes, but the issues remained essentially the same. The most heated and sophisticated exchanges, many fully recorded in prominent literary journals, would come in the thirties. Kardelj would engage in these with ardor, assurance and the innocence of one who has embraced a new faith in his case Marxism-Leninism. It should be noted, however, that schooling in the doctrine would come first, beginning about 1926, for this son of unlearned, working-class, Socialist parents. Sparring with the intellectual elite in whose midst Kardelj had found himself

Laguna Symbolic Geography and Silko's "Ceremony"

The spatial/temporal paradigm of the world that Spider Woman fabricated for the Laguna forms Laguna symbolic geography. This cipher to the Laguna cosmic system serves as a guide in understanding Tayo's spiritual journey towards health and harmony after leaving his family to fight in the Pacific during World War II. He returns a sick, battle-weary veteran. Through his affliction Tayo is transformed into a culture hero. Like his counterpart in folklore who is carried by an eagle to visit Spider Woman (Boas 1928:146-7), the golden eagle insignia of the U.S. Army coupled with Tayo's curse of the tropical rain when his brother Rocky dies precipitate a quest for spiritual mentors Ku'oosh, Betonie, the Hunter, Mountain Lion, Night Swan, the Mexican captive, and Ts'eh. Eventually, this search also leads to Spider Woman, the Creatrix. Each of these characters represents qualities associated with powers inherent to a cardinal direction. By virtue of his interactional relationship with these personae, Tayo can harness the potency of the sunwise cycle on the one hand and incorporate the ceremonial nature of male and female on the other. Tayo's wish for a safe return is realized in the balance and harmony he seeks during his gradual reinstatement with the land combined with the removal of witchcraft through the ritual termed Ghost Way 2 performed by the Navajo medicine man, Betonie. Tayo's journey brings to light the beauty, sophistication and complexity of the Laguna world view. Spider Woman: The Creative Force

Mental health as rational autonomy.

Rather than eliminate the terms "mental health and illness" because of the grave moral consequences of psychiatric labeling, conservative definitions are proposed and defended. Mental health is rational autonomy, and mental illness is the sustained loss of such. Key terms are explained, advantages are explored, and alternative concepts are criticized. The value and descriptive components of all such definitions are consciously acknowledged. Where rational autonomy is intact, mental hospitals and psychotherapists should not think of themselves as treating an illness. Instead, they are functioning as applied axiologists, moral educators, spiritual mentors, etc. They deal with what Szasz has called "personal, social, and ethical problems in living." But mental illness is real.

Chasin' the Trane. The Music and Mystique of John Coltrane

Always elusive, constantly moving, incessantly changing, John Coltrane stood astride the jazz world of the late '50s and '60s. He was a giant of the saxophone and a major composer. His music influenced both rock stars and classical musicians. There was a mystical quality, a profound melancholy emanating from this quiet, self-contained man that moved listeners--some of whom knew little about music but heard something beyond music's boundaries in the sounds his saxophone created. J. C. Thomas traces John Coltrane's life and career from his North Carolina childhood through his apprenticeship with Dizzy Gillespie, Thelonious Monk, and Miles Davis, to its culmination in the saxophonist's classic quartet that played to steadily increasing audiences throughout America, Europe, and Japan.The author has drawn on the recollections of the people who knew Coltrane best--boyhood friends, band members like Elvin Jones, spiritual mentors like Ravi Shankar, and the women who loved him. Chasin' the Trane is the story of a man who struggled against drug addiction, studied African and Eastern music and philosophy, admired both Einstein's expanding universe and the shimmering sounds a harp makes, and left behind the enduring legacy of a master musician who was also a beautiful man.

Teacher Training Must be Improved

The building of a communist society is inconceivable without a veritable army of highly trained experts in all branches of the economy, science and culture. Teachers constitute the largest division of this army. It is the schoolteacher who stands at the source of all professions. Furthermore, it is he who molds the soul, builds the character, and serves as spiritual mentor of the youth.

History of the Freedom Movement in India

This work is an inquiry Into the philosophic position of Sum Nanak -- a great savant of the fifteenth-century Punjab and spiritual mentor of the Sikh faith. The book makes a scholarly presentation of the doctrines of humanism in the classical as well as contemporary Western and Indian philosophies, besides giving a synoptic view of the growth of humanism since the Renaissance. It vividly brings out Guru Nanak's concept of Man and human self vis-a-vis his conception of God and vision of supreme reality. The author gives his appraisal of Guru Nanak as a thinker, poet and philosopher. He examines the Guru's approach to the essentially human issues of community, life, personal salvation and the choice and promotion of values; in the context of present-day theories of existentialism, naturalism, Marxism and philosophy of culture. He pays special attention to Indian Idealism and varieties of mysticism, in order to construct an adequate conceptual framework of Guru Nanak's philosophy of religion. According to the author, humanism of the Guru is well reconciled to his theism; conflict between the two is completely resolved.