Introduction

Holder, Arthur G.

doi:10.1002/9780470996713.ch1

Cited by 2 publications

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“…For the committed Christian (and others), one prioritizes a particular value over all other values—what Paul Tillich (1956) called one’s Ultimate Concern and John E. Smith (1968) called the idea of God , whereas interreligious dialogue requires care to avoid presuming and inappropriately imposing a unifying One on that value. As an important clarification for psychologists of religion and spirituality, although feelings of closeness and connectedness to the Sacred were central to Schleiermacher’s (1799/1996) theology and likely influenced William James’s (1902/2002) psychology of religious experience, contemporary postmodern scholarship on Christian Spirituality attends to all aspects of experience, especially the role culture and other social factors influence one’s interpretation of experience (Holder, 2010). In particular, one can consider theological practice as a spiritual practice where one learns more cognitive interpretations of personal and corporate experience.…”

Section: Theology Of Nature and Gracementioning

confidence: 99%

Grace and virtue: Theological and psychological dispositions and practices.

Graves

2017

Psychology of Religion and Spirituality

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Within this issue of Psychology of Religion and Spirituality, Schnitker, Houltberg, Dyrness, and Redmond (2017) define virtue as a composite of characteristic adaptations and narrative identity for their study of patience and Emmons, Hill, Barrett, and Kapic (2017) identify the significance of grace for understanding virtue. Both draw upon theological resources, and this commentary article examines their theological assumptions and suggests additional theological resources that may extend their research and strengthen the interdisciplinary value of their approaches. In particular, grace and virtue historically share a dependence upon the embodied dispositions of habitus that could benefit from further contemporary study and may illuminate new insights into mutually supportive development of virtue and embodiment of grace. Grace and virtue have centuries-old, complex scholarly history with numerous well-reasoned contributions, some of which may better cohere with contemporary psychological findings than those views more recently popularized within the American Protestant traditions upon which the authors draw. Not only does a Roman Catholic understanding of grace undergird the faith tradition of the majority of the world's Christians but its nuanced view of grace's structuring of a person's habitus directly connects to a common understanding of virtue as disposition. An Eastern Orthodox process of spiritual formation, due to Irenaeus, has dispositional, mediating, and telic dimensions similar to virtue that may correlate with Schnitker et al.'s personality model of virtue, which thus suggests a possible psychological model of personality development that might support both virtue development and spiritual formation.

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Section: Theology Of Nature and Gracementioning

confidence: 99%

Grace and virtue: Theological and psychological dispositions and practices.

Graves

2017

Psychology of Religion and Spirituality

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The Spirituality of Q

Foster

2015

HTS Teologiese Studies / Theological Studies

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The Spirituality of QThe term spirituality is notoriously difficult to define, as is evidenced by the discussions between contemporary sociologists of religion. If there are any central elements to such a definition, they revolve around the search for the sacred, and the view that certain practices or beliefs lead to humans being placed in a position of privileged access to the transcendent dimension. Often such spiritual experiences and insights are the result of practices that seek deeper communication with the divine, or stem from contemplative reflection upon one's purpose in a broader context of universal ontology. This discussion seeks to probe Q for its understanding of spirituality, both in terms of the way the text promotes communication with the divine, as well as offering heightened spiritual experience for adherents to its teaching. In essence, this is an exploration of the way the new religious movement reflected in Q offered its followers contact with the transcendent within the context of everyday human life. Read online:Scan this QR code with your smart phone or mobile device to read online.

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Introduction

Cited by 2 publications

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Grace and virtue: Theological and psychological dispositions and practices.

Grace and virtue: Theological and psychological dispositions and practices.

The Spirituality of Q

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