The dissertation explores what the mystical texts of Julian of Norwich and John of the Cross reveal about meeting God in this life in God-given contemplation. It examines the theme of 'wound' because wounds are wounds of love in which we meet God. We are drawn into God in our love-longing in a life of prayer. The dissertation is based on the monastic definition of theology in which spirituality and theology are one. It uses a lectio divina approach because this is how Julian and John themselves wrote their texts in mystical theology. There are implications for our understanding of contemplation, Christology, the oneness of spirituality and theology, and a theology of suffering.

Meeting God: An Interpretation of 'Wound' in the Mystical Writings of Julian of Norwichand John of the Cross.

Missional spirituality and the embodiment of imperfection

In the Shade of Vallombrosa: Reimagining Christian Formation at Biola University through Apophatic Spirituality, Transgressive Pedagogy, and the Logic of Practice Patrick R. Saia Doctor of Ministry School of Theology, Fuller Theological Seminary 2019 The binding characteristic of Biola University’s theological identity represents a hierarchical spirituality rooted in “thinking biblically about everything.” As a result, Biola espouses a resolutely kataphatic spirituality that reduces Christian formation to the transmission of biblical knowledge while neglecting the formation of the whole person. This approach is regrettably deficient in addressing the dynamics of embodiment and the role of ritualized rhythms in both the curricular and co-curricular educational pedagogy. This project explores an alternative approach regarding Christian formation for undergraduate students at Biola. It will establish methods of habitual immersion in a combination of Christian practices. The project will also proffer meaningful change in light of three critical areas: the infusion of an apophatic spirituality, an exclusively transgressive pedagogy, and the synchronization of a Christian habitus that is reflective of a complexified theory of practice. The body of this dissertation is divided into three parts. Part One begins with the examination of Biola’s historical and theological context. This section determines Biola’s current state regarding core practices. It will indicate my initial observations and the potential and likely resistance for a proposed alternative. Part Two will develop a foundation for sociological and theological reflection to intentionally respond to the ministry challenge. This section begins with a literature review of five diverse resources. The remainder of Part Two investigates Pierre Bourdieu’s complex theory of practice and articulates an apophatic spirituality grounded in Jürgen Moltmann’s ecological doctrine of creation. Part Three develops a ministry strategy to reimagine Christian formation at Biola. The strategy pragmatically addresses the ministry problematic by proposing a cocurricular immersion program that is robustly apophatic, pedagogically transgressive, and practically Bourdieuian. The project concludes with a summary of insights gained and highlights implications for the future of the ministry. Content Reader: Tony Jones, PhD Words: 289 !!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! 1 Although the words “kataphatic” and “apophatic” are traditionally italicized, because of the nature of this project, they will be presented non-italicized. To Gioia, a valley of shade and a Sabbath of tranquility

In the Shade of Vallombrosa: Reimagining Christian Formation at Biola University through Apophatic Spirituality, Transgressive Pedagogy, and the Logic of Practice

Objectives: Prior integrative reminiscence interventions have had a limited focus on attachment themes. The attachment-focused integrative reminiscence (AFIR) intervention differs from these in its central emphasis on attachment themes. The wide range of health benefits resulting from integrative reminiscence may be due in part to reminiscing about, mourning, and integrating unresolved attachment experiences.Method: Participants were randomized into treatment and wait-list control conditions, completed a pre-test, met for eight consecutive weekly two-hour sessions of largely attachment-focused reminiscence, then completed post-tests immediately following the intervention and again six months later.Results: Results show treatment effects for depression (p = .01 and .05 at eight weeks and six months), perceived stress (p = .01 and .04), and emergency room (ER) visits at six months (p = .04), with the intervention group showing lower depression and stress and fewer ER visits.Conclusion: Integrative reminisce...

/pdf/attachment-focused-integrative-reminiscence-with-older-46cfqdos5z.pdf

Attachment-focused integrative reminiscence with older African Americans: a randomized controlled intervention study.

As organizations grapple with greater complexity in the competitive business environment, more work is needed to understand how to create a human capability equal to the challenge. Research on adul...

Developing Employees’ Mental Complexity: Transformational Leadership as a Catalyst in Employee Development:

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0360966900024348

The Evolving Self: Problem and Process in Human Development. By Robert Kegan. Cambridge, MA: Harvard University Press, 1982. xi + 318 pages. $25.00.

This essay clarifies the foundation for a discipleship of equals by bringing feminist scholarship to bear upon conflicting religious assumptions regarding women. To this end, it surveys significant scholars as well as issues: past, present, and future. It evaluates the outcome of the three phases of study in women's history (I); it urges present action in four areas which are essential for equality in the Church (II); and it speaks words of hope for difficult times to come (III).

A Discipleship of Equals: Past, Present, Future

Spirituality and History . By Sheldrake Philip. New York: Crossroad, 1992. x + 238 pages. $14.95 (paper).

A survey of contemporary spirituality is obtained by addressing a basic set of questions to twelve recent books in this field. Five significant trends are noted and offered as an agenda for the future of Christian spirituality.

Horizons on Contemporary Spirituality

Ten very accomplished authors (six from the UK, three from the USA, one from the Netherlands) have each written a chapter of this excellent overview of the history of Christian Spirituality. Topics include Jesus and the origins of Christian spirituality, Celtic and Anglo-Saxon spirituality, saints and mystics of the medieval West, Eastern Christian tradition, the Russian spirit, Protestant tradition in Europe, Catholic saints and reformers, the Anglican spirit, Protestant tradition in America, and spiritualities of the twentieth century. Many features make this an appealing Story. On every page stunning art or photography enriches the historical period or theme. Spirituality is clearly defined and important women and men are identified with their view not only of prayer but also of humanity, grace and human cooperation, society and the cosmos, and controversial issues of their day. We often learn how a person’s particular struggles shaped their spiritual outlook, for example the effects for men of losing their wives. There are generous excerpts from original sources. I found samples of poetry and hymns helpful illustrations of the emotional power of writers such as George Herbert, Alice Meynell, Anne Bradstreet, and Charles Wesley. Full chapters on Eastern Christian, Russian, and Anglican spirituality reflect the special competence and interest of these authors from predominantly English universities. Given another set of authors, the Story might have included full chapters on African-American or American Catholic spirituality. In addition to the limitation mentioned above, I was struck by the way mysticism was presented without nuance in the section on Martin Luther. That chapter’s author presents mysticism as deserving of Luther’s “fear and dislike . . . [It] brings people face to face with themselves; and that causes panic, for one only sees one’s own disease” (173). True, this is Luther’s anthropology, but is it a true picture of mysticism? For Teresa of Avila, Luther’s contemporary, mysticism had the opposite effect (i.e., attraction and consolation) because she had a different Christian anthropology. Teresa feared and disliked sin but not mysticism. Elsewhere in the book this important issue receives nuanced attention. Having such a beautiful, comprehensive, and perceptive history of Christian spirituality in hardback at this price is a boon to undergraduate or graduate courses. Of course, one hopes the less expensive paperback edition will be out soon.

Joann Wolski Conn

Papers

The Evolving Self: Problem and Process in Human Development. By Robert Kegan. Cambridge, MA: Harvard University Press, 1982. xi + 318 pages. $25.00.

A Discipleship of Equals: Past, Present, Future

Spirituality and History . By Sheldrake Philip. New York: Crossroad, 1992. x + 238 pages. $14.95 (paper).

Horizons on Contemporary Spirituality

The Story of Christian Spirituality: Two Thousand Years from East to West. Edited by Gordon Mursell. Minneapolis: Fortress, 2001. 384 pages. $35.00.