DOCSLIB.ORG

Saint Joseph Calasanz, a Mystic in Action

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Saint Joseph Calasanz, a Mystic in Action Saint Joseph Calasanz, a mystic in action Antonio Lezaun Saint Joseph Calasanz, a mystic in action www.edicionescalasancias.org 11 Saint Joseph Calasanz, a mystic in action Autore: Antonio Lezaun Publicaciones ICCE (Instituto Calasanz de Ciencias de la Educación) Conde de Vilches, 4 - 28028 Madrid www.icceciberaula.es ISBN: 978-84-7278-525-0 Depósito legal: M-29475-2017 Imprime: Gramadosa Translation for the Communications Offi ce of the General Curia of Rome. Email: [email protected] Copyright is reserved. Reproduction, publication and distribution, whether total or partial, of all the original material contained in this book is expressly forbidden unless written authorization has been given. For further information contact: www.icceciberaula.es General index Acronyms ........................................................................................................................................ 7 Foreword .......................................................................................................................................... 9 Part I: spirituality and mysticism in our days .......................................... 11 1. Mysticism throughout history .................................................................... 12 2. Meaning and use of the term “mysticism” .................................... 17 3. Problems related to mysticism ................................................................... 21 4. Unique features of mystical phenomena ....................................... 30 5. Typology of mystical phenomena .......................................................... 35 6. Phases or stages of the mystical itinerary ...................................... 41 7. Mystical state ................................................................................................................. 45 8. Extraordinary phenomena ............................................................................ 67 Part II: spirituality of Saint Joseph Calasanz ............................................ 69 1. The sources of his spirituality ..................................................................... 69 2. Physiognomy and personality of Calasanz ................................... 78 3. The spiritual life of Joseph Calasanz ................................................... 81 4. Conclusion: Calasanz, a mystic in action ....................................... 178 Quoted bibliography ........................................................................................................... 181 Acronyms CC: Constitutions of Calasanz, written by the Founder for the Congregation of the Pious Schools between 1620 and 1621, and approved in 1622. EP: Epistolario di San Giuseppe Calasanzio (10 vol- umes), Ed. Calasanctianae, Rome 1949-1956 and 1988. Reg. Cal.: Regestum Calasanctianum – Documents of the Calasanctian Archive of Rome Foreword In the vocation of a Piarist the active dimension, special dedication to education, is clear, as corroborated by its four hundred years of history. The education of children and youth, in the fi rst place: an integral education sought since its very beginning as an undenia- ble objective; a popular education, open to everyone, with a special reference to the most poor; an education always connected, though in diff erent ways, with Christian faith and morality. The activity of the Pious Schools Order has also been often extended to adults, in universities, public churches and other environments; without for- getting the piarists who have worked or are working in research or have published scientifi c, spiritual or educational works. It is, un- doubtedly, a Religious Order of active life throughout all its stages, with this feature being nowadays perhaps even clearer. However, to have an integral and integrated vision of the piarist voca- tion or charism, we need to broaden our perspective. In the founda- tional intention of Saint Joseph Calasanz other aspects have also been emphasized, that piarists of all times must not forget. To reach such integral vision of the vocation to which God has called us, it is utmost useful to carefully revisit Calasanz’ life and thought, as well as the his- tory of the Order and its Constitutions, both ancient and modern. To this work we wish to contribute. By studying in depth the spiritual life of our Founder we would like to further clarify one of the constituent elements of the piarist vocation, just as Calasanz lived it and intended it for his followers. Thus, who feels called to live the Calasanctian charism, either as religious or lay man or woman, will be able to know with greater clarity the elements that should integrate their vocation. We hope to contribute to some ex- tent to the eff orts that the Order is making to become more aware of our identity in the Church and to what God expects from us in these times. Great progress is being made regarding the awareness of our 10 Antonio Lezaun evangelizing mission and the ways of implementing it, with a clos- er proximity to the poor, an expansion to new fi elds or regions, the sharing of our charism with the lay people, etc. We hope to make progress also in the knowledge and experience of the diff erent as- pects of spirituality, following the footsteps of our holy Founder. There is quite abundant material written on the spirituality of Saint Joseph Calasanz. However, maybe some aspects could be further clarifi ed. I refer to the mystical aspect of our Founder. Undoubtedly, he lived a strong spiritual life, including some mystical experiences. Unfortunately, he didn’t write his spiritual biography, as other fa- mous saints did, nor did he develop a spiritual treatise. Moved by the love of God and of the others, he lived entirely dedicated to the works of charity, especially the education of “so many children who wish to learn and there is nobody to teach them”. So it will be necessary to track his extensive collection of letters and other documents, to understand and better valuate his personality and to ensure a better profi le of his foundational intention. This is what we intend to do, trying to reach the depths of his heart, the “center of the soul”, the “apex mentis” (the summit of the mind), the “scintilla animi” (the spark of the spirit)1 where God became so present to him that all his life was changed and he became able to develop a long and fruitful life, full of peace, joy and hope, despite the diffi culties he had to face. I hope this will help to strengthen our spiritual life and to improve our response to the challenges of the new times, by living our Calasanc- tian charism eagerly, with healthy discernment and creative fi delity. The book consists of two clearly diff erentiated parts. The fi rst intends to refl ect a set of essential data on the religious phenomenon and, more specifi cally, on the so called “mystical phenomenon”. It will be like an extensive introduction to prepare us to interpret and to better assess the spiritual life of our holy founder Saint Joseph Calasanz. The second part will focus directly on the study of the spirituality of Calasanz, in which we can fi nd, according to our vision, clear features of mystical experiences in the midst of an intense activity of charity and apostolate. 1 These and other similar terms are used by mystics to mean the last level where they meet with God (See Martín Velasco: Mística y humanismo, p. 192) –The full data on the books that are quoted are available in the last page. Part I: spirituality and mysticism in our days Since the late nineteenth century when F. Nietzsche proclaimed that “God is Dead”, many people have forecast the end of religion, and have advocated its removal from all the social instances, thereby in- tending to build a totally secularized society. It is true that our socie- ty, especially the Western European society, lives in a very advanced secularization state. However, it is also true that an unexpected phe- nomenon has taken place in this same society under a great variety of denominations such as “return to the sacred,” “return to magic,” “eso- teric wisdoms,” “search of interiority,” etc., a phenomenon that often materializes in new forms of religiosity. However, even if it stands as a very complex, mixed and highly ambiguous phenomenon, it cannot be neglected, particularly by those who believe that religion provides an outstanding contribution to humanization of the human being. We are likely assisting to a transformation of religion, compared with the way in which humanity has lived it for centuries. Some even speak of “mutation of the sacred.” Indeed, we often fi nd the search of new spiritual experiences that are in contrast with tradi- tional practices and institutions, or marginal in their regard; and a renewed interest for the writings and practices of the mystics. Juan Martín Velasco concludes that: “Anyway, it is clear that in this transformation (of religion) there is a component that cannot be ig- nored and that has to do with the mystical phenomenon, in terms and to the extent that are to be defi ned”2. 2 J. Martín Velasco: El fenómeno místico (The Mystical phenomenon), p. 10. 12 Antonio Lezaun We know that mystical phenomena are present throughout all reli- gions and ages. And even present outside religious environments. The case, among others, of Plotinus, the Neoplatonic philosopher of the early third century, is famous in this regard. In all these cases we fi nd the “transcendence dimension” that characterizes the hu- man being, which can be designed as the will of going “beyond” knowledge,
Load more

Recommended publications
  • Native American POLYTHEISM - (Animism, Pantheism) Native American Tribes Have Maintained Numerous Mythologies Regarding Deities Throughout Their Histories
    Native American POLYTHEISM - (animism, pantheism) Native American tribes have maintained numerous mythologies regarding deities throughout their histories. Native American belief systems include many sacred narratives . Such spiritual stories are deeply based in Nature and are rich with the symbolism of seasons, weather, plants, animals, earth, water, sky & fire. Deities play a large part in these narratives. Before the 'White Man' came trampling all over the land, the native tribes and nations of what would one day become America had all the space in their world. They made good use of it, living close to nature in what might seem to modern society like a glorious camping vacation. If you ignore the constant threat of starvation and war. Living so close to nature, you could see into the souls of animals — such as the BEAVER and BADGER — as they went about their business. You could feel WAUKHEON the Thunder Bird fixing the weather, and revel in the rascality of RAVEN , MANABOZHO and COYOTE with their tantalizing tricks. The Native American peoples had (and still have) a huge respect for nature. Animal spirits in particular were very powerful and it was necessary to thank them and placate them if you wanted to make a meal of them. When corn arrived courtesy of the deities, it was also given its due measure of respect. The thought of organic free-range food sounds alluring, but hunting wasn't as easy as getting up in the morning, taking a stroll and shooting a few passing bison with your bow. Even Plains societies who lived off the prolific buffalo fell under the threat of starvation at times.
    [Show full text]
  • The Big Book & the Sword: a Study of Native American Disappointment
    University of New Hampshire University of New Hampshire Scholars' Repository Master's Theses and Capstones Student Scholarship Fall 2011 The big book & the sword: A study of Native American disappointment with white morality Brendan McCaughey University of New Hampshire, Durham Follow this and additional works at: https://scholars.unh.edu/thesis Recommended Citation McCaughey, Brendan, "The big book & the sword: A study of Native American disappointment with white morality" (2011). Master's Theses and Capstones. 150. https://scholars.unh.edu/thesis/150 This Thesis is brought to you for free and open access by the Student Scholarship at University of New Hampshire Scholars' Repository. It has been accepted for inclusion in Master's Theses and Capstones by an authorized administrator of University of New Hampshire Scholars' Repository. For more information, please contact [email protected]. THE BIG BOOK & THE SWORD: A STUDY OF NATIVE AMERICAN DISAPPOINTMENT WITH WHITE MORALITY BY Brendan McCaughey BS, Endicott College, 2008 THESIS Submitted to the University of New Hampshire In Partial Fulfillment of the Requirements for the Degree of Master of Arts in History September, 2011 UMI Number: 1504956 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMI Dissertation Publishing UMI 1504956 Copyright 2011 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code.
    [Show full text]
  • Trialogue in an Interreligious Context: Reinterpreting the Dialogue Model of Martin Buber
    Culture and Dialogue 6 (2018) 126-150 brill.com/cad Trialogue in an Interreligious Context: Reinterpreting the Dialogue Model of Martin Buber Josef Boehle School of Philosophy, Theology and Religion, University of Birmingham, UK [email protected] Abstract In this article it is proposed to reflect on the structures of all dialogue by using a Tria- logue model: in the encounter between the dialogue partners the presence of a third dimension, Ultimate Reality, as well as the Ultimate Self of each of the dialogue part- ners are postulated and reflected upon. Trialogue, with this meaning, is a new model and is reinterpreting the core concepts used in the dialogical thinking of Martin Buber: I-It; I-Thou; and the eternal Thou. The concepts used in the Trialogue model are ap- propriate for an interreligious context: Ultimate Self and Ultimate Reality are concepts not limited to a specific religious tradition. Trialogue, understood as a universal type of encounter between persons, goes beyond the confines of Abrahamic traditions and a Western Enlightenment understanding of selfhood. Keywords Trialogue – dialogue – interreligious – Ultimate Reality – Ultimate Self – Martin Buber – consciousness – spirituality … © koninklijke brill nv, leiden, 2018 | doi:10.1163/24683949-12340050Downloaded from Brill.com09/24/2021 02:01:20PM via free access Trialogue in an Interreligious Context 127 All real living is meeting. Through the Thou a man becomes I. Martin Buber1 ∵ 1 Introduction This essay reflects on the structures of all dialogue by using a Trialogue model:2 in the encounter between the dialogue partners a “third presence,” Ultimate Reality, as well as the Ultimate Self of each of the dialogue partners are pos- tulated and reflected upon.
    [Show full text]
  • The Presence of the Holy Spirit in the Context of Christianity in Asia: from the Perspective of Frederick E
    The Presence of the Holy Spirit in the Context of Christianity in Asia: From the Perspective of Frederick E. Crowe and the Federation of Asian Bishops’ Conferences (FABC) Lonergan on the Edge 2014 Doctor of Theology Program Theology Department Regis College, Toronto School of Theology University of Toronto Heejung Adele Cho September 5, 2014 Table of Contents Introduction ..................................................................................................................................... 1 1. The Specific Character of Asian Theology with Regard to Religious Pluralism ...................... 4 2. Exposition of Frederick E. Crowe’s Concerns ........................................................................... 7 2.1. Philosophy of Interiority in Roman Catholic Theology ...................................................... 8 2.2. A Balance between the Two Missions ............................................................................... 11 3. Pneumatology from an Asian Perspective Expressed by the Federation of Asian Bishops’ Conferences (FABC) .................................................................................................................... 13 3.1. The Resonances of the Fruits of the Holy Spirit in Asian Religio-cultural Traditions ..... 14 3.1.1. Hinduism ......................................................................................................................... 15 3.1.2. Buddhism .......................................................................................................................
    [Show full text]
  • The Gift of Unitarian Universalism UUFL August 11, 2019 Rev. Leslie Kee in 1993, Religious Scholar Joel Beversluis, Created Th
    The Gift of Unitarian Universalism UUFL August 11, 2019 Rev. Leslie Kee In 1993, religious scholar Joel Beversluis, created The Sourcebook of the World’s Religions for use by the Parliament of the World’s Religions. One of the reasons I like this book is the articles have been written by academic leaders and practitioners within their respective religious traditions. For me, it is important to learn about a religion’s traditional features from someone who is a practitioner of that particular religion. I would venture to guess that when many of us think about the word, religion, one of the first things that comes to mind is God or no-god, whichever the case may be. On 2016’s world stage, religious thinking about God or no-god can be fairly and reasonably described as ‘the perceptions adherents’ hold about Ultimate Reality: the perceptions adherents’ hold about Ultimate Reality – hmmm, an interesting way of thinking about God or no-god. In the spiritual way, ultimate reality is an actual phenomenon which is described in many different ways, for example: Source of All, God, Allah, Great Spirit, Brahman, Mother/Father God, no-god, Goddess, Spirit of Life, Nirvana, etc. Ultimate Reality is not necessarily a deity, rather it is a concept or belief which embodies the very wonderful and unique human ability to transcend our individual self and encounter whatever it is we hold sacred. Being a spiritual person means we are literally able to transcend our own sense of self – intellectually and materially. The transcendent experience creates a physical sensation of deep inspiration, of being ‘moved-to-tears,’ or being awestruck by that which is greater than our individual one-ness.
    [Show full text]
  • Prayer and Religious Traditions of Africa I
    65 DIVINE CALL AND HUMAN RESPONSE Prayer in the religious traditions of Africa, I lIT IS DIFFICULT to generalize about the ethnic religions of Africa, for 31. the continent is vast and the traditions are diverse. Even the concept of 'tribe' or 'ethnic group' is a fluid one. Within the frameworks provided by different physical environments, and subject to a limited historical inter- action, african peoples have interrogated human existence, have become aware of the divine reality that discloses itself in experience, and have developed their own symbolic universe or 'grammar of faithS. Religion permeated every aspect of life in traditional Africa, but even where historic events; places and personalities appear to play a conspicuous role in religious belief and practice, the religion of traditional Africa has not been primarily an interpretation of history. More basic is the interaction of a human society with a given physical environment. Nature is overwhelming and offers a ready theological dictionary for the expression of religious experience. Not that the ethnic religions of Africa are 'nature religions'. The African does not worship natural pheomena as such, but nature offers him many parables for the mystery of human existence, and he sees that human existence as somehow continuous with the world of nature. As the caribbean poet, Aim6 C6saire, has put it: 'Man is flesh of the flesh of the world'. The physical environment is somehow an extension of the human body and the rhythms of human life have their counterparts in the seasons and cycles of nature. Prayer is a dimension of life in Africa, the disposition of one who believes himself to be in communion with divine reality, and it is expressed typically in symbolic action, dance and+ritual.
    [Show full text]
  • Building Bridges and Friendships
    Inside Moving ahead Deacon candidates declare their commitment to continue formation, Criterion page 3. Serving the Church in Central and Southern Indiana Since 1960 CriterionOnline.com September 25, 2009 Vol. XLIX, No. 50 75¢ Notre Dame Building bridges and friendships leader forms Priest and parishes use novel approaches to pro-life panel, support neighborhoods and families vows to celebrate Mass for life WASHINGTON (CNS)—With President Barack Obama’s controversial May commencement speech at the Photos by John Shaughnessy Photos by University of Notre Dame several months past, the president of the northern Indiana Catholic college has forged ahead with plans for a national discussion on Fr. John Jenkins, C.S.C. abortion. Holy Cross Father John Jenkins has announced the formation of a task force “on supporting the choice for life,” and he has pledged to celebrate a Mass for life in Washington this coming Jan. 22, the anniversary of the Supreme Court’s 1973 Roe v. Wade decision which legalized abortion nationwide. This Mass for life would also coincide with the annual March for Life in Washington. Father Jenkins’ decision to invite Obama to As he walked through the neighborhood of St. Anthony Parish in Indianapolis on Sept. 16, Father John McCaslin met Maria Carlos and her daughter, deliver the commencement speech and present Jennifer. Father McCaslin is the pastor of St. Anthony and Holy Trinity parishes, two parishes which are using their combined efforts to make a him with an honorary law degree set off a difference in a struggling area of the city. firestorm of criticism by at least 70 U.S.
    [Show full text]
  • KENA UPANISHAD (The Knowledge of Ishvara Reveals the Way to Self-Realization)
    KENA UPANISHAD (The knowledge of ishvara reveals the way to self-realization) By whose commands this mind works? By whose will the life's breath circulates? Who is responsible for man's speech? What intelligence does lead the eyes and the ears? It is the ear of the ear, the mind of the mind, the speech of the speech. Also the life of all life, and the eye of the eye. The wise abandon the sensory world and become immortal. There the eyes cannot travel, nor speech nor mind. Nor do we know how to explain it to the disciples. It is other than the known and beyond the unknown. So were we taught by our ancients. That which the speech cannot reveal, but causes the speech to flow, know that alone to be Brahman, not this whom people worship here (through mantras). That which the mind cannot conceptualize, but by which the mind does conceptualize, know that alone to be Brahman. Not the one whom people worship here. That which the eye cannot see, but by which the eyes are able to see, know that alone to be Brahman. Not this whom people worship here. That which the ear cannot hear, but by whom the ear can hear, know that alone as Brahman, not this which people worship here. That which one does not breath, but by whom air is breathed, know that to be Brahman, not that which people worship here. If you think you know It well, you indeed know It very little. That whom you see in the beings and gods, you see but very little (portion) of It.
    [Show full text]
  • "The Harmony Way:" Integrating Indigenous Values Within Native North American Theology and Mission
    Digital Commons @ George Fox University Faculty Publications - Portland Seminary Portland Seminary 4-2010 "The aH rmony Way:" Integrating Indigenous Values Within Native North American Theology and Mission Randy Woodley George Fox University, [email protected] Follow this and additional works at: http://digitalcommons.georgefox.edu/gfes Part of the American Studies Commons, Christianity Commons, Missions and World Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Woodley, Randy, ""The aH rmony Way:" Integrating Indigenous Values Within Native North American Theology and Mission" (2010). Faculty Publications - Portland Seminary. 72. http://digitalcommons.georgefox.edu/gfes/72 This Dissertation is brought to you for free and open access by the Portland Seminary at Digital Commons @ George Fox University. It has been accepted for inclusion in Faculty Publications - Portland Seminary by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. ABSTRACT "THE HARMONY WAY:" INTEGRATING INDIGENOUS VALVES WITHIN NATIVE NORTH AMERICAN THEOLOGY AND MISSION by Randy Stephen Woodley Given that Western models of mission have failed among Native Americans and that colonial practices have devastated native communities, this research sought a better way of pursuing Christian mission among Native Americans by asking two questions: (1) Do Native American have a generally shared set of values that could guide the construction
    [Show full text]
  • The Poetization of Mystical Constructs in the Work of Novalis
    THE POETIZATION OF MYSTICAL CONSTRUCTS IN THE WORK OF NOVALIS By VERONICA FREEMAN A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2000 The poet enters into himself in order to create The contemplative enters into God in order to be created. Thomas Merton ACKNOWLEDGMENTS To my family, whose love is boundless. To Robin and Jean Gibson and CLAS for the fellowship award enabling me to devote time to this project in the spring of 1999. To the Department of Germanic and Slavic Studies, especially Anne-Marie and Sophia. In thanking them, I thank the department. Particular thanks to the chair who accepted me into the program, Alexander Stephan, and to the chair who kept me in, Keith Bullivant. To the latter: it did not go unnoticed that you unfailingly knew my needs ahead of time and paved the road, from lemon lime mineral water to extra time when needed. A very special thanks to Franz Futterknecht, a wise, patient, and supportive teacher who allowed his student’s potential to unfold. 1 TABLE OF CONTENTS ACKNOWLEDGMENTS iii ABSTRACT v CHAPTERS 1 INTRODUCTION 1 2 WHAT DO MYSTICISM AND ROMANTICISM HAVE TO DO WITH REALITY? 1 Mysticism 22 The Journey 48 Ken Wilber 58 3 THE ALLURE OF NATURE: INVITING THE ARTIST TO EMBRACE THE MYSTIC 67 Nature Mysticism 83 Die Lehrlinge 92 Pantheism 96 4 LONGING FOR HOME: THE ROMANTIC CONDITION 1 16 Regression 137 Heinrich von Ofterdingen 143 5 SELF-CONSTRUCTING LOVE; ROMANTIC VERSUS
    [Show full text]
  • Thomas Berry's Sense of the Sacred
    THOMAS BERRY’S SENSE OF THE SACRED Editor’s Note: Thomas Berry often wrote about spirituality, the sacred and the divine. Here are three articles related to Thomas Berry’s sense of the sacred. The third article on the “Interspiritual Movement” did not come out of the Thomas Berry community as such. It is presented as additional new spiritual/religious movements will be presented in these Musings in the future to provide insight into the ferment of creating contemporary spiritualities for the ecozoic age. SENSE OF THE SACRED BERRY QUOTE A note from Peggy Whalen-Levitt, Executive Director of the Center for Education, Imagination and the Natural world: Here's the quote from Thomas' Foreword to Thomas Merton's When the Trees Say Nothing. This quote is the foundation of our two-year program for educators, “The Inner Life of the Child in Nature”: There is a certain futility in the efforts being made – truly sincere, dedicated, and intelligent efforts—to remedy our environmental devastation simply by activating renewable sources of energy and by reducing the deleterious impact of the industrial world. The difficulty is that the natural world is seen primarily for human use, not as a mode of sacred presence primarily to be communed with in wonder, beauty and intimacy. In our present attitude the natural world remains a commodity to be bought and sold, not a sacred reality to be venerated. A deep psychic shift is needed to withdraw us from the fascination of the industrial world and the deceptive gifts that it gives us...Eventually, only our sense of the sacred will save us.
    [Show full text]
  • Spirituality and Social Work Edna Lezotte, D.Min., LICSW, Private Practice
    YOU ARE HOLDING 1.5 CEs IN YOUR HAND! How it works: Read this CE program, complete the post-test and evaluation and mail to the Chapter office with your check. Score 80% or better and NASW will mail you a certificate for your CEs. It’s that easy! Spirituality and Social Work Edna Lezotte, D.Min., LICSW, Private Practice COURSE DESCRIPTION This course explores the interrelationship between “spirituality” and the biological, psychological, and social dimensions of human experience. “Spirituality” designates the human longing for a sense of meaning through morally responsible relationships between diverse individuals, families, communities, cultures and religions. In addition, this course will explain the important differences between organized “religion” and “spirituality. It will examine a variety of religions, ethnicities and culture, as well as discuss support groups which use belief in a “higher power” and perspectives that search for ultimate meanings and purposes. This course is designed to enhance social work practice by (a) recognizing and utilizing the qualities of a spirituality sensitive helping relationship, and (b) acquiring knowledge about ways to deal with matters of the human spirit. Epistemologically, the course assumes that there are many avenues to human knowing. As such, this course explores various scientific approaches to studying the relationship between spirituality, religion and health making a reductionist assumption that scientific methodologies are superior to critical philosophic ways of knowing, feeling and judging. Contributing to our understanding of religion and spirituality are institutional religious beliefs imbedded in historical oral traditions, written scriptures, liturgical rituals, organized works of charity, and legal authority structures. Finally, the course explores how individuals view spirituality and religion as they move through the life cycle, thereby integrating theories of human development.
    [Show full text]