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- Lutheran Spirituality: Word
- Introduction to Christian Spirituality
- The Language of Religious Experience Is the Native Language of Religion | Piispa Kaarlo Kalliala
Popular spirituality looks for answers and spiritual power from within, but Christian spirituality is very skeptical of anything our soul tells us. With this being the case, why is it beneficial for an individual to look inward?
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Christian spirituality begins, continues and ends with Jesus. As I continue with this series on Christian spirituality I hope to show how God uses various spiritual disciplines such as prayer, meditation and fasting to give us His spiritual power and wisdom. Get Directions. Pastor Larry.
Lutheran Spirituality: Word
After temporizing way too long I asked him to do it. He has. Here it is.
In terms of the madness of American baseball and the World Series here in our town these days, faith is always in the catcher-position, receiving the Spirit-mediated pitches from God-in-Christ. Ask any catcher!
- Feel Good Time.
- Sunday Worship Times;
- A Graceful Life: Lutheran Spirituality for Today.
- Precious Memories: Reflections for Christian Living.
- Before you continue ....
- Lambert-Sigisbert Adam: Baroque Sculptures.
- Classics of Lutheran Spirituality (9 vols.) | Logos Bible Software?
First of all: restoration is not enough. World is not the way it used to be; hence, renewing The Old Stuff is only a partial answer at best. This has, of course, been our answer.
However, this will no longer be enough, for our experience of the world and the way we understand it has undergone a much too radical change. Its followers practised free inner contemplation and so-called continuous prayer oratio continua , which did not necessitate consecrated space, but was possible to practise in everyday life.
Introduction to Christian Spirituality
Liturgical and doctrinal spirituality was referred to as via antiqua. Secondly, Lutheranism is challenged by its unwillingness or even incapacity to recognize and interpret the inner processes taking place within the human person. This gap in information security or whatever you wish to call it is no doubt also gaping in a couple of other directions.
Recent decades have seen the publication of I think as much as a full cubic meter of good Christian spiritual literature. A significant part of it, however, consists of translations of originals by Roman Catholic authors.
Lutheran Christianity directs us to live out our calling in everyday life, seeking the good of our neighbour, and it does so, in my opinion, on good Christological grounds, but in terms of psychology of religion, it is a particularly demanding form of religion. It does—and to my mind, rightly so—give the everyday and ordinary life the status and position of a holy thing ; but in so doing, it also inadvertently manages to give the impression of the holy as being something drab, uninteresting, uninviting. And this, of course, is something we cannot have failed to notice in our Nordic societies and churches.
Both seem to contain a dose of the kind of experientialism that our scholarly, sapiential, and balanced Nordic Lutheranism seems to lack. Thus, thirdly, I would recommend building bridges between experience and mature reflection, or between the immediate and the historical, in the spirit of Simone Weil. She thought that while the intellect can never grasp mystery, it and it alone can nonetheless discern whether the mystery has been correctly verbally interpreted; and that in this task the intellect has to be sharper and more exacting and inquisitive than in any other task set before it.
The Language of Religious Experience Is the Native Language of Religion | Piispa Kaarlo Kalliala
For my own part I feel that in all this I remain firmly within traditional Christianity; I am not challenging the creeds, I am not challenging doctrinal content. And yet it is there , specifically, that we can hear echoes of God, for the Triune God, God one and only, is indeed holy. Fourthly—and thanks be to God finally—I think that our Nordic Lutheran folk churches do well in relating to New Spirituality if in so doing they begin to recognize those echoes, echoes of God, and acknowledge their significance and meaning. Meditating on the Catechism is perhaps not quite the place where one should begin in his or her spiritual live.
We should perhaps start by listening and by seeing how people are affected by goodness, by grace, by holiness, by love—so that through that process we could perhaps together find our way to the source of all these things.