When we look at the human elements of spiritual growth across our lifespan, we observe phases of development mentally, educationally, morally. Many attempts have been made to identify the growth of values and their impact economically, environmentally, academically, nationally. We briefly review six of these. What is the work of the Holy Spirit in generating these values in individuals and cultures?
Connections & Conversations - The Brave New World of Spiritual Well-Being - T...zsrlibrary
The document discusses spiritual well-being and the work of Wake Forest University's Office of the Chaplain. It defines spiritual well-being as addressing fundamental human yearnings for joy, vitality, meaning, peace, love, and a spiritual foundation. The Office of the Chaplain aims to encourage spiritual reflection and inquiry among students. It provides pastoral care and supports various religious student groups on campus. The ultimate goal is to help students engage in a search for meaning and purpose during their college years.
The document discusses nondual Christianity and what that might entail. It describes the optimal nondual approach to reality as having four aspects: 1) intersubjective intimacy between subjects/persons, 2) intraobjective identity whereby all realities are intricately interconnected, 3) intrasubjective integrity involving each subject's growth in authenticity, and 4) interobjective indeterminacy whereby created and uncreated subjects/objects are also distinct. It notes that some religions emphasize dualism over nondualism, and that the term "nondual" can take on different meanings depending on the context.
This document discusses the concept of "nondual Christianity" through a discussion on an online forum. It presents four aspects of an optimal nondual approach to reality: 1) intersubjective intimacy between subjects/persons, 2) intraobjective identity recognizing all realities as interconnected, 3) intrasubjective integrity through growth of the true self, and 4) interobjective indeterminacy recognizing created and uncreated subjects/objects as distinct. The discussion clarifies definitions and explores implications for spirituality and relationships with God, focusing on phenomenological experience over rigid ontology.
The document discusses nondual Christianity and how it could be conceptualized. It proposes that a nondual approach to reality aims to realize 1) intimacy between subjects, 2) identity within a divine matrix, 3) integrity of the true self, and 4) indeterminacy between created and uncreated things. It asserts that dysfunctional religion comes from an overemphasis on dualism and underemphasis on nonduality. It also discusses how nonduality relates to different categories like anthropology, ontology, axiology, epistemology, and theology.
This document discusses the concept of nondual Christianity. It begins by describing four aspects of an optimal nondual approach to reality: 1) intersubjective intimacy between subjects/persons, 2) intraobjective identity whereby all realities are intricately interconnected, 3) intrasubjective integrity through each person's growth in authenticity, and 4) interobjective indeterminacy whereby created and uncreated things are somehow distinct. It then discusses how dualistic approaches represent a practical accommodation of finite existence. Dysfunctional religion can come from overemphasizing the dualistic and underemphasizing the nondual. The document explores how a nondual approach might interface with spirituality and living out the greatest commandment.
The document discusses nondual Christianity and how it could be conceptualized. It proposes that a nondual approach to reality aims to realize 1) intersubjective intimacy between subjects, 2) intraobjective identity by seeing all realities as intricately interconnected, 3) intrasubjective integrity through growth of one's true self, and 4) interobjective indeterminacy by recognizing distinctions between created and uncreated beings/objects. A discussion then follows about clarifying different understandings of these terms and how a nondual approach relates to spirituality.
This document discusses different conceptions of spiritual capital. It begins by explaining the concept of 4Capital Theory and how spiritual capital fits within this framework. It then examines three ways spiritual capital can be conceived:
1) SC1 - Resources like materials, intellectual works, and relationships that have the potential to serve and spread spiritual purposes/values when viewed and used in certain ways.
2) SC2 - Foundational life experiences that develop a conviction in beauty, truth, goodness, and love as the heart of existence. Examples given include stories from Thomas Berry and Tony De Mello.
3) SC3 - The "self-presence of authenticity," an inherent and foundational form of being present to oneself
When we look at the human elements of spiritual growth across our lifespan, we observe phases of development mentally, educationally, morally. Many attempts have been made to identify the growth of values and their impact economically, environmentally, academically, nationally. We briefly review six of these. What is the work of the Holy Spirit in generating these values in individuals and cultures?
Connections & Conversations - The Brave New World of Spiritual Well-Being - T...zsrlibrary
The document discusses spiritual well-being and the work of Wake Forest University's Office of the Chaplain. It defines spiritual well-being as addressing fundamental human yearnings for joy, vitality, meaning, peace, love, and a spiritual foundation. The Office of the Chaplain aims to encourage spiritual reflection and inquiry among students. It provides pastoral care and supports various religious student groups on campus. The ultimate goal is to help students engage in a search for meaning and purpose during their college years.
The document discusses nondual Christianity and what that might entail. It describes the optimal nondual approach to reality as having four aspects: 1) intersubjective intimacy between subjects/persons, 2) intraobjective identity whereby all realities are intricately interconnected, 3) intrasubjective integrity involving each subject's growth in authenticity, and 4) interobjective indeterminacy whereby created and uncreated subjects/objects are also distinct. It notes that some religions emphasize dualism over nondualism, and that the term "nondual" can take on different meanings depending on the context.
This document discusses the concept of "nondual Christianity" through a discussion on an online forum. It presents four aspects of an optimal nondual approach to reality: 1) intersubjective intimacy between subjects/persons, 2) intraobjective identity recognizing all realities as interconnected, 3) intrasubjective integrity through growth of the true self, and 4) interobjective indeterminacy recognizing created and uncreated subjects/objects as distinct. The discussion clarifies definitions and explores implications for spirituality and relationships with God, focusing on phenomenological experience over rigid ontology.
The document discusses nondual Christianity and how it could be conceptualized. It proposes that a nondual approach to reality aims to realize 1) intimacy between subjects, 2) identity within a divine matrix, 3) integrity of the true self, and 4) indeterminacy between created and uncreated things. It asserts that dysfunctional religion comes from an overemphasis on dualism and underemphasis on nonduality. It also discusses how nonduality relates to different categories like anthropology, ontology, axiology, epistemology, and theology.
This document discusses the concept of nondual Christianity. It begins by describing four aspects of an optimal nondual approach to reality: 1) intersubjective intimacy between subjects/persons, 2) intraobjective identity whereby all realities are intricately interconnected, 3) intrasubjective integrity through each person's growth in authenticity, and 4) interobjective indeterminacy whereby created and uncreated things are somehow distinct. It then discusses how dualistic approaches represent a practical accommodation of finite existence. Dysfunctional religion can come from overemphasizing the dualistic and underemphasizing the nondual. The document explores how a nondual approach might interface with spirituality and living out the greatest commandment.
The document discusses nondual Christianity and how it could be conceptualized. It proposes that a nondual approach to reality aims to realize 1) intersubjective intimacy between subjects, 2) intraobjective identity by seeing all realities as intricately interconnected, 3) intrasubjective integrity through growth of one's true self, and 4) interobjective indeterminacy by recognizing distinctions between created and uncreated beings/objects. A discussion then follows about clarifying different understandings of these terms and how a nondual approach relates to spirituality.
This document discusses different conceptions of spiritual capital. It begins by explaining the concept of 4Capital Theory and how spiritual capital fits within this framework. It then examines three ways spiritual capital can be conceived:
1) SC1 - Resources like materials, intellectual works, and relationships that have the potential to serve and spread spiritual purposes/values when viewed and used in certain ways.
2) SC2 - Foundational life experiences that develop a conviction in beauty, truth, goodness, and love as the heart of existence. Examples given include stories from Thomas Berry and Tony De Mello.
3) SC3 - The "self-presence of authenticity," an inherent and foundational form of being present to oneself
This document provides an introduction to world religions and belief systems. It discusses key concepts like worldview, religion, spirituality and belief systems. It explains that worldviews are shaped by religions and beliefs. Various religious worldviews emphasize different aspects like sacred texts, traditions or nature. The characteristics of religion are also outlined. Activities encourage analyzing different perspectives on faith. The relationship between religion and spirituality is explored, noting religion involves membership while spirituality is personal. Theology is defined as the systematic study of God using reason.
Comparing and Contrasting Theories of Ethics Theory Of Eth.docxmaxinesmith73660
Comparing and Contrasting Theories of Ethics
Theory
Of Ethics
Virtue Ethics
(VE)
(Deontological)
Natural Law
Ethics (NL)
(Deontological)
Trust-based or Troth Ethics (TE)
(Deontological)
Divine
Command
(DC)
(Deontological)
Utilitarianism
(U)
(Consequentialist)
Author of Origin
(Aristotle: selfsufficiency model): this is a pantheistic model, but the insights on moral character and justice have informed all theories of ethics, & so can be integrated into other theories. VE connects character development w/ acceptance of truth and goodness as revealed in the universe. Ethics are really about morality.
(Thomas Aquinas:
Thomism of
Roman Catholic Church: nature as redeemed/ completed by
grace - Christ) Christian view applying revealed truth through Divine Law (DL),
Natural Law (NL),
& Human Law
(HL), to see how faith completes thinking. Ethics is the acting out of faith within society.
(Christian
Reformed,
Protestant:
Dooyeweerd &
Olthuis): Faith transforms people’s vision and values. Christian view applying the Word of God (Jesus and the Bible, and 15 irreducible Creational laws) to the loving work of transforming our world. Ethics is a unique law w/in the order of God’s creation for building networks of trust in community.
(Protestant focus: emulating God’s perfect character): Be Christ to one another. Christian view that applies scripture to human action to correct sinful actions and to promote the image of God’s perfect character to one another. Ethics refers to actions of motivated by obedience to God’s Word in contrast to sinful actions.
An atheistic view forged during the empirical era by
Jeremy Bentham and
John Stuart Mill. Util.
ethics emphasizes
the common good
over the individual person’s good. The focus on measuring consequences against desired outcomes has led many people today
to try to apply ethics without making fundamental value judgments. Praise or blame is based on how the results help or hurt the majority in our society. Ethics is focused on social well-being and places human pleasure seeking in that context.
Nature of man
Rational nature of man; body/soul composite.
Man is a body/soul composite, with a rational soul and faith completes reasoning.
Man is a spiritual being in which creation is created by irreducible aspects of meaning; Faith contextualizes & directs/guides reasoning.
Man is a body/ soul composite. God offers restoration of man’s fallenness (away from God) into sin through obeying scriptural revelations of how to live.
Man is a social creature, driven by pleasure, capable
of rational speculation
Virtue Ethics
Natural law Ethics
Trust-based Ethics
Divine Command
Ethics
Utilitarianism
The essence of ethical judgment as explained by each theory of ethics
Virtue – performance towards the good; Good leads to complete wellbeing. The focus is on being a good person rather than worrying about how every action is good or bad.
The purpose guiding ac.
This document provides guidance for starting new worshipping communities from Rev. Zac Morton. It discusses the Mustard Seed Project model of church planting, emerging patterns in American spirituality, key questions to consider in discerning a new community, and tips for "meeting people where they are." Morton emphasizes listening to understand the needs and perspectives of target audiences, developing community around shared interests, and allowing failures as part of the process of persistence. The goal is to form spiritual homes that challenge growth through practices of hospitality, tradition exploration, and compassionate action.
Theological underpinnings of creativity that leads to innovation and entrepreneurship. Sociological analysis of n-achievement, and values systems that lead to entrepreneurship.
Gandhi believed that all religions contain both truth and error, and that the goal of religious followers should not be to convert others but rather to improve themselves and their own faith. He felt Hindus should strive to be better Hindus, Muslims better Muslims, and Christians better Christians.
LET Reviewer for Values Education
- Foundation of Values Education
- Personhood Development
- Transformative Education
- Work Ethics and Community Service
- Research and Evaluation
Look at different models of christian counseling, pastoral care, and coaching... with special attention to the perspectives regarding goal (repair versus growth) and relationship between theology and psychology.
This document discusses religious life and the theology of vows taken by religious individuals. It provides context on the identity and nature of religious life. The three traditional vows of poverty, chastity, and obedience are explored in depth, examining their anthropological dimensions as human values and their theological foundations in Christianity. The document offers guidance on living vows effectively as a religious person through developing originality, creativity, deep thinking while avoiding artificiality and superficial thinking.
Human values and methods for achieving them are continuous and nondual according to the document. It suggests mapping philosophical questions about knowledge, hope, duty, and meaning to different interpretations of scripture and senses of human purpose. Finally, it argues that both religious and non-religious people can implicitly recognize the spirit through descriptive, evaluative, normative and interpretive approaches, though explicit recognition may amplify epistemic risks taken toward truth, beauty, goodness and unity.
APPLICATIONS OF SPIRITUALITY IN THERAPYKevin J. Drab
This document provides an overview of spirituality and its applications in therapy. It discusses how spirituality plays an important role in many people's lives and how failing to consider a client's spiritual beliefs can be detrimental in treatment. Some key points made include that up to 90% of patients rely on religion or spirituality during illness, spiritual interventions can help those struggling to find meaning, and competently addressing spirituality requires counselors to understand different beliefs and practices without imposing their own views. The document aims to help therapists appropriately incorporate spirituality when relevant to a client's goals and wellbeing.
This document discusses the importance of conscience and moral formation. It addresses that humans are relational beings, and our identity is defined by the values that give us direction in life. It also notes that conscience is where we hold ourselves accountable, and is our capacity to recognize right from wrong. The document outlines that conscience develops through participating in one's faith community and can be misinformed if not properly developed. It is important to consider others in our actions and seek moral guidance to ensure our conscience leads us to do good.
N3850 Personal Spiritual and Religious Beliefs Essay.docxwrite5
This document provides guidance for writing a 2-3 page essay on personal spirituality. It includes 6 questions to answer in the essay: 1) How do you define spirituality, 2) A description of your own spirituality and how it relates to the definition, 3) What your spirituality is based on and how it has changed over time, 4) Rating your own spiritual strength and what contributes to this, 5) Actions that enhance your spirituality, and 6) A concluding statement referencing class materials. The document also provides background information on assessing spirituality and the relationship between spirituality, religion, and holistic health.
This document discusses the need to rediscover Christianity through community, spirituality, and mission. It explores how Christianity has lost its way at times through issues like institutionalism and embracing violence. However, it also discusses examples throughout history of rediscovery through movements like the desert fathers/mothers, St. Francis, and liberation theology. It argues that finding our way again involves developing ways of community, spirituality, and mission focused on social justice issues like poverty, peace, and the environment.
The document discusses the importance of contextualizing theology so that it is relevant to local cultures while remaining true to biblical teachings. It provides definitions of contextualization from scholars like Darrell Whiteman and Paul Hiebert. Models of contextualization are outlined, such as translation, anthropological, praxis, and synthetic. The document also presents guidelines for determining whether a local theology demonstrates sound contextualization or drifts into heterodoxy, such as whether it is coherent with revelation, leads to Christ-like behavior, and challenges cultural norms. Overall, the document argues that all theology is contextual and aims to provide a framework for developing theologies that faithfully engage with local contexts.
The document discusses the relationship between psychology and spirituality. It notes that both fields focus on human interiority and development. While spirituality has a long history, psychology emerged more recently in the late 19th century. The document explores different perspectives on how the fields relate, from being partners to rivals, and how they can have mutually critical correlations to better understand human experience. It also summarizes some key theories in psychology like Freudian, Jungian, and object relations theories and how they have informed understandings of spirituality.
Human values and methods for attaining them are continuous and nondual according to the document. It suggests mapping philosophical questions about knowledge, hope, duty, and meaning to different senses of scripture and domains of human endeavor. Finally, it argues that both religious and non-religious people can work to augment truth, beauty, goodness, and unity through open-minded engagement with awareness, hope, love and faith, though religious believers may take more epistemic risks in service of these values.
Chapter-1. The Nature and essense of values in educationEmylie Lantoria
This document outlines concepts related to values including:
- Moral values guide behavior and are recognized as reasonable choices. They are seen as absolute and universal.
- Values can be relative, depending on situations, or absolute and independent of individual views. Moral values are seen as absolute.
- Phenomenology of values describes them as immediately felt before being known. Various types and modalities of values are described, ranging from sensible to spiritual to holy.
- Personal values motivate actions and serve as principles, while moral ideals represent fully becoming human through a lifetime of growth. The essence and nature of values from different philosophical perspectives are discussed.
- The document is a summary of workshops from a biblical literature class covering various themes like the cosmos, God, humanity, values vs sin, and more.
- It discusses the scientific approach to understanding the cosmos versus the biblical approach from Genesis and addresses limitations of science.
- On humanity, it examines what it means to be fully human through relationships with God, Earth, and other people.
- Sections on values and sin explore different categories of values and how sin progresses and relates to God's character.
Adult Development in Christian MinistryEric Larson
This document provides an overview of concepts related to adult development in Christian ministry. It discusses stage theories of development, influences of generations and life stages, and spiritual passages. It explores perspectives on development from Erikson, Levinson, and Fowler and integrates these with a "Theory of Fundamental Anxiety and Inner Peace." The document emphasizes that adult development involves growth, change, and choices regarding roles, relationships, and spirituality. Overall it aims to illustrate how understanding adult development can benefit ministry by recognizing differences in needs and capacities across life stages.
Post-postmodernism oens the possiblity of reformation f spiritulity to replace the postmodern losses with the new centre of authority in the cosmi Christ, of truth in the living expression of God, of meaning in the Cosmic coming Kingdom of God, loss of integration with nature in relationship to the personhood of nature
Contenu connexe
Similaire à Lifelong Values Spirituality: Character Formation
This document provides an introduction to world religions and belief systems. It discusses key concepts like worldview, religion, spirituality and belief systems. It explains that worldviews are shaped by religions and beliefs. Various religious worldviews emphasize different aspects like sacred texts, traditions or nature. The characteristics of religion are also outlined. Activities encourage analyzing different perspectives on faith. The relationship between religion and spirituality is explored, noting religion involves membership while spirituality is personal. Theology is defined as the systematic study of God using reason.
Comparing and Contrasting Theories of Ethics Theory Of Eth.docxmaxinesmith73660
Comparing and Contrasting Theories of Ethics
Theory
Of Ethics
Virtue Ethics
(VE)
(Deontological)
Natural Law
Ethics (NL)
(Deontological)
Trust-based or Troth Ethics (TE)
(Deontological)
Divine
Command
(DC)
(Deontological)
Utilitarianism
(U)
(Consequentialist)
Author of Origin
(Aristotle: selfsufficiency model): this is a pantheistic model, but the insights on moral character and justice have informed all theories of ethics, & so can be integrated into other theories. VE connects character development w/ acceptance of truth and goodness as revealed in the universe. Ethics are really about morality.
(Thomas Aquinas:
Thomism of
Roman Catholic Church: nature as redeemed/ completed by
grace - Christ) Christian view applying revealed truth through Divine Law (DL),
Natural Law (NL),
& Human Law
(HL), to see how faith completes thinking. Ethics is the acting out of faith within society.
(Christian
Reformed,
Protestant:
Dooyeweerd &
Olthuis): Faith transforms people’s vision and values. Christian view applying the Word of God (Jesus and the Bible, and 15 irreducible Creational laws) to the loving work of transforming our world. Ethics is a unique law w/in the order of God’s creation for building networks of trust in community.
(Protestant focus: emulating God’s perfect character): Be Christ to one another. Christian view that applies scripture to human action to correct sinful actions and to promote the image of God’s perfect character to one another. Ethics refers to actions of motivated by obedience to God’s Word in contrast to sinful actions.
An atheistic view forged during the empirical era by
Jeremy Bentham and
John Stuart Mill. Util.
ethics emphasizes
the common good
over the individual person’s good. The focus on measuring consequences against desired outcomes has led many people today
to try to apply ethics without making fundamental value judgments. Praise or blame is based on how the results help or hurt the majority in our society. Ethics is focused on social well-being and places human pleasure seeking in that context.
Nature of man
Rational nature of man; body/soul composite.
Man is a body/soul composite, with a rational soul and faith completes reasoning.
Man is a spiritual being in which creation is created by irreducible aspects of meaning; Faith contextualizes & directs/guides reasoning.
Man is a body/ soul composite. God offers restoration of man’s fallenness (away from God) into sin through obeying scriptural revelations of how to live.
Man is a social creature, driven by pleasure, capable
of rational speculation
Virtue Ethics
Natural law Ethics
Trust-based Ethics
Divine Command
Ethics
Utilitarianism
The essence of ethical judgment as explained by each theory of ethics
Virtue – performance towards the good; Good leads to complete wellbeing. The focus is on being a good person rather than worrying about how every action is good or bad.
The purpose guiding ac.
This document provides guidance for starting new worshipping communities from Rev. Zac Morton. It discusses the Mustard Seed Project model of church planting, emerging patterns in American spirituality, key questions to consider in discerning a new community, and tips for "meeting people where they are." Morton emphasizes listening to understand the needs and perspectives of target audiences, developing community around shared interests, and allowing failures as part of the process of persistence. The goal is to form spiritual homes that challenge growth through practices of hospitality, tradition exploration, and compassionate action.
Theological underpinnings of creativity that leads to innovation and entrepreneurship. Sociological analysis of n-achievement, and values systems that lead to entrepreneurship.
Gandhi believed that all religions contain both truth and error, and that the goal of religious followers should not be to convert others but rather to improve themselves and their own faith. He felt Hindus should strive to be better Hindus, Muslims better Muslims, and Christians better Christians.
LET Reviewer for Values Education
- Foundation of Values Education
- Personhood Development
- Transformative Education
- Work Ethics and Community Service
- Research and Evaluation
Look at different models of christian counseling, pastoral care, and coaching... with special attention to the perspectives regarding goal (repair versus growth) and relationship between theology and psychology.
This document discusses religious life and the theology of vows taken by religious individuals. It provides context on the identity and nature of religious life. The three traditional vows of poverty, chastity, and obedience are explored in depth, examining their anthropological dimensions as human values and their theological foundations in Christianity. The document offers guidance on living vows effectively as a religious person through developing originality, creativity, deep thinking while avoiding artificiality and superficial thinking.
Human values and methods for achieving them are continuous and nondual according to the document. It suggests mapping philosophical questions about knowledge, hope, duty, and meaning to different interpretations of scripture and senses of human purpose. Finally, it argues that both religious and non-religious people can implicitly recognize the spirit through descriptive, evaluative, normative and interpretive approaches, though explicit recognition may amplify epistemic risks taken toward truth, beauty, goodness and unity.
APPLICATIONS OF SPIRITUALITY IN THERAPYKevin J. Drab
This document provides an overview of spirituality and its applications in therapy. It discusses how spirituality plays an important role in many people's lives and how failing to consider a client's spiritual beliefs can be detrimental in treatment. Some key points made include that up to 90% of patients rely on religion or spirituality during illness, spiritual interventions can help those struggling to find meaning, and competently addressing spirituality requires counselors to understand different beliefs and practices without imposing their own views. The document aims to help therapists appropriately incorporate spirituality when relevant to a client's goals and wellbeing.
This document discusses the importance of conscience and moral formation. It addresses that humans are relational beings, and our identity is defined by the values that give us direction in life. It also notes that conscience is where we hold ourselves accountable, and is our capacity to recognize right from wrong. The document outlines that conscience develops through participating in one's faith community and can be misinformed if not properly developed. It is important to consider others in our actions and seek moral guidance to ensure our conscience leads us to do good.
N3850 Personal Spiritual and Religious Beliefs Essay.docxwrite5
This document provides guidance for writing a 2-3 page essay on personal spirituality. It includes 6 questions to answer in the essay: 1) How do you define spirituality, 2) A description of your own spirituality and how it relates to the definition, 3) What your spirituality is based on and how it has changed over time, 4) Rating your own spiritual strength and what contributes to this, 5) Actions that enhance your spirituality, and 6) A concluding statement referencing class materials. The document also provides background information on assessing spirituality and the relationship between spirituality, religion, and holistic health.
This document discusses the need to rediscover Christianity through community, spirituality, and mission. It explores how Christianity has lost its way at times through issues like institutionalism and embracing violence. However, it also discusses examples throughout history of rediscovery through movements like the desert fathers/mothers, St. Francis, and liberation theology. It argues that finding our way again involves developing ways of community, spirituality, and mission focused on social justice issues like poverty, peace, and the environment.
The document discusses the importance of contextualizing theology so that it is relevant to local cultures while remaining true to biblical teachings. It provides definitions of contextualization from scholars like Darrell Whiteman and Paul Hiebert. Models of contextualization are outlined, such as translation, anthropological, praxis, and synthetic. The document also presents guidelines for determining whether a local theology demonstrates sound contextualization or drifts into heterodoxy, such as whether it is coherent with revelation, leads to Christ-like behavior, and challenges cultural norms. Overall, the document argues that all theology is contextual and aims to provide a framework for developing theologies that faithfully engage with local contexts.
The document discusses the relationship between psychology and spirituality. It notes that both fields focus on human interiority and development. While spirituality has a long history, psychology emerged more recently in the late 19th century. The document explores different perspectives on how the fields relate, from being partners to rivals, and how they can have mutually critical correlations to better understand human experience. It also summarizes some key theories in psychology like Freudian, Jungian, and object relations theories and how they have informed understandings of spirituality.
Human values and methods for attaining them are continuous and nondual according to the document. It suggests mapping philosophical questions about knowledge, hope, duty, and meaning to different senses of scripture and domains of human endeavor. Finally, it argues that both religious and non-religious people can work to augment truth, beauty, goodness, and unity through open-minded engagement with awareness, hope, love and faith, though religious believers may take more epistemic risks in service of these values.
Chapter-1. The Nature and essense of values in educationEmylie Lantoria
This document outlines concepts related to values including:
- Moral values guide behavior and are recognized as reasonable choices. They are seen as absolute and universal.
- Values can be relative, depending on situations, or absolute and independent of individual views. Moral values are seen as absolute.
- Phenomenology of values describes them as immediately felt before being known. Various types and modalities of values are described, ranging from sensible to spiritual to holy.
- Personal values motivate actions and serve as principles, while moral ideals represent fully becoming human through a lifetime of growth. The essence and nature of values from different philosophical perspectives are discussed.
- The document is a summary of workshops from a biblical literature class covering various themes like the cosmos, God, humanity, values vs sin, and more.
- It discusses the scientific approach to understanding the cosmos versus the biblical approach from Genesis and addresses limitations of science.
- On humanity, it examines what it means to be fully human through relationships with God, Earth, and other people.
- Sections on values and sin explore different categories of values and how sin progresses and relates to God's character.
Adult Development in Christian MinistryEric Larson
This document provides an overview of concepts related to adult development in Christian ministry. It discusses stage theories of development, influences of generations and life stages, and spiritual passages. It explores perspectives on development from Erikson, Levinson, and Fowler and integrates these with a "Theory of Fundamental Anxiety and Inner Peace." The document emphasizes that adult development involves growth, change, and choices regarding roles, relationships, and spirituality. Overall it aims to illustrate how understanding adult development can benefit ministry by recognizing differences in needs and capacities across life stages.
Post-postmodernism oens the possiblity of reformation f spiritulity to replace the postmodern losses with the new centre of authority in the cosmi Christ, of truth in the living expression of God, of meaning in the Cosmic coming Kingdom of God, loss of integration with nature in relationship to the personhood of nature
The Holy Spirit is the structurer of the universe, so walking in spirituality involves walking with him in structuring society or in defending those treated unjustly. What does Justice Spirituality look like? What are its principles?
The voice of God, the wind of the Spirit that carreis that voice calls us and we become the vehicle of that voice. What spiritual disciples foster this correlation of he divine with the strucrures of the academy?
The two pathways for coping with the rage of being oppressed: increasing bitterness and violence or peacemaking and reconciliation? The way of Alinksy or the way of Assissi!! How does identifying rage then enable it to be turned into productive engagement in changing oppression?
The document summarizes four methodologies for examining one's conscience:
1) The Ignatian Examen involves reflecting on one's day to discern God's presence and guidance through feelings of consolation and desolation.
2) John Wesley's self-examination questions guide reflection on virtues like trustworthiness, obedience, and pride.
3) Renovare's questions for spiritual formation groups examine areas like prayer, temptation, and sharing one's faith.
4) The 12 steps of Alcoholics Anonymous likely involve admitting powerlessness, moral inventory, and making amends.
This document discusses expanding the land justice network among Christians globally to address issues related to land ownership and use. It provides background on land rights in Nigeria and challenges faced by minority Christian communities, especially in northern Nigeria. Key points include:
- Land rights in Nigeria are governed by both customary and statutory law, with the Land Use Act of 1978 vesting ownership of all land in each state with the governor as trustee.
- Minority Christian communities face difficulties acquiring land for churches, schools and other uses from traditional leaders in rural areas, who control land allocation and often refuse such requests.
- Rampant compulsory land acquisition by states and local governments under the guise of "overriding public purpose" also
1) O documento discute a importância da terra para as comunidades pobres e desapropriadas ao redor do mundo, com ênfase na necessidade de justiça de posse de terra e reconciliação.
2) A Bíblia mostra quatro movimentos relacionados à terra: de sem terra a possuidores da terra prometida, exílio e retorno, e a mensagem de Jesus de um jubileu eterno.
3) A reconciliação com as comunidades indígenas sobre questões de terra é fundamental para o reavivamento espiritual e cultural
This document provides brief biographies of several individuals involved in faith-based community development work in Africa, including:
- Caroline Powell who works with churches in South Africa on issues of land justice and equality.
- Bert Newton who organizes for affordable housing in Los Angeles through a faith-based organization.
- Nyumnloh David who works in international humanitarian law and human rights in Cameroon.
- Benvictor Dibankop who is the Country Director for Development Associates International in Cameroon.
The two-day Land Justice Network event will discuss theology of land rights and advocacy, historic issues of land dispossession, theology of creation care, land rights practices regarding eviction and tenure, local responses to land rights issues, land rights advocacy practices, disaster relief, and wider urban planning and environmental issues. The schedule provides details of presentations from various places including South Africa, Cameroon, the US, Sierra Leone, Nigeria. Presenters will share case studies and reflections. Participants will discuss the potential for a global land rights advocacy network. The event aims to equip participants to advocate for adequate housing, infrastructure, and address land injustice from practical and spiritual perspectives.
In Cameroon, all land is considered national land and is governed by Ordinance No 74-1. National land can be classified for housing, farms, or plantations. The process to purchase land involves searching, investigating, negotiating price, surveying, signing a deed, and registering the land certificate. However, this system is prone to issues like price inflation, conflicts of interest, and long delays in obtaining certificates. To address these problems, the document recommends properly investigating land before purchase, avoiding prohibited areas, registering land after purchase, and seeking legal remedies for disputes. It also suggests churches could help vulnerable Christians purchase affordable land and mediate conflicts between buyers and sellers.
This document discusses the need for a global Christian network to explore theology and practices around engagement in land rights issues affecting slums and tribal areas. It outlines various land rights challenges in Nigeria, including insecure land tenure, land grabbing, conflicts, and limited access to land for women. Specific examples from Jos Plateau are provided. The role of the church in advocacy, legal assistance, empowerment, and pastoral support is discussed. The conclusion calls for developing a global Christian culture to adequately address these land rights issues.
Caroline Powell works with The Warehouse Trust in Cape Town, South Africa. She is passionate about the role churches can play in imagining a more just and equal society. Through research, teaching, and engaging with church leaders, especially young people, she hopes churches will play a role in issues of land justice.
Bert Newton organizes for affordable housing justice in Pasadena, California through Making Housing and Community Happen. As a faith-based organization, they mobilize churches to transform their city on housing issues.
Yakubu Nuhu Chayi is the Country Director for TASTE in Nigeria, an organization focused on uplifting impoverished communities. With experience in development work, he provides strategic
This document outlines Dr. Viv Grigg's work developing theological education programs for slum communities. It discusses the origins of the programs in Manila slums in the 1970s-80s and the growth of indigenous movements in various global cities. It then details the curriculum developed for a Master's in Transformational Urban Leadership (MATUL) that trains slum leaders through action-based, story-telling methods influenced by Paulo Freire. The MATUL program incorporates fields like urban missiology, leadership studies, and grassroots theology. The document calls for expanding such training networks and resources to serve the growing number of slum residents and movements worldwide.
Central to the MATUL degree is the reality that the church is often the center of much of the development or community organization and transformation.
This document discusses various approaches to conducting research to understand a city from a missiological perspective. It outlines 9 areas of focus for urban research: 1) the city as an organism with evolving structures, 2) the city's geographic structures, 3) its peoples, 4) church planting and growth, 5) maps and statistics, 6) leaders within cities, 7) history to predict responsiveness, 8) factors for transformation, and 9) citywide networks. The goal is to listen to God's heart for the city, understand its dynamics, and discern strategic ways to engage its peoples and structures with the gospel.
A overview on the prophetic books in the Bible as they engage with issues of stratification, poverty, wealth and injustice. A related video may be found at https://vimeo.com/236668836
This document outlines 7 steps in entrepreneurship in slums:
1. Learn biblical economic principles like productivity and management.
2. Identify existing entrepreneurs through a profile analysis.
3. Form self-help groups to build capital through monthly savings.
4. Research the local market through mapping businesses, flows of goods, and identifying needs to find opportunities.
5. Develop a basic business plan with a proposed budget for a $100 seed project.
6. Get trained in necessary production and marketing skills.
7. Work with a team of two others for support and to leverage different skills for success.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
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A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
1. CharacterFormation:
Humanness&Spirituality
• Jesus was both fully God and fully man.
• To be fully spiritual is to be fully human
• To be mature in Christ is to be fully human
• To be mature in Christ is to have a complete
godly character.
3. Catholic vs Evangelical
Foundations to Spirituality
Evangelicalism
• Is founded on a multiplying web of revivals around
the globe, growing out of Franciscan, then Pietist
revivals
• The presence of the Spirit is core to our
understanding of spiritual growth or Sanctification.
• Spirituality is thus an outworking of his
overwhelming presence.
• That presence brings inner values change
3
The tendency: Its all God’s work
Different perspectives on the Holy Spirit result in different approaches to spirituality
4. Catholic vs Evangelical
Foundations to Spirituality
Based on the idea of the Spirit, as the Spirit of Wisdom and
Understanding, who brings discernment, Catholic
Spirituality places heavy emphasis on academic education
as the foundation of spirituality and values are a significant
theme - a major contribution.
• With a historic antipathy to outbreaks of revival
there has been a historic avoidance in many
Catholic circles of the “enthusiasms” of the Spirit
• Education builds values imposed from the outside,
external norms imposed by society through
education.
• (Though there are also Catholic orders of the Holy
Spirit who seek various patterns of mysticism).
4
This is valuable as Catholic spiritual
Formation thus show us how to engage
the human dimensions of spirituality.
5. 7GodlyVirtues
The Three Pauline Virtues
The Four Classical Greek Virtues (or
are they all Jesus’ Values?)
5
Faith
Hope
Love
Temperance
Understanding
Wisdom
Prudence
What elements
make up a good or
moral person?
Each virtue can be
analyzed in terms
of feelings,
behaviors and
skills How are they
released in a
city?
6. Classical GreekVirtues
6
Prudence: The Habit of choosing the right
means to achieve worthy ends
Justice: The Habit of rendering the other
his/her rights
Temperance: The Habit of moderation in the
use of pleasurable things
Fortitude: The Habit of restraining fear or
moderation of rash behavior in the face of
danger or difficulty
7. Classical GreekVirtues:What Makes the Moral Man?
7
Subjective Parts: Sub-categories of the virtues that are
distinct from each other
Potential parts: Virtues related to the Cardinal Virtue, but
are not complete expressions of the cardinal virtue
Integral Parts: Conditions and actions that are necessary to
perfect the virtue as a habit.
10. SevenCardinal
Sins
10
Seven deadly sins, also called seven capital
sins or seven cardinal sins, in Roman
Catholic theology, the seven vices that spur
other sins and further immoral behavior.
First enumerated by Pope Gregory I (the
Great) in the 6th century and elaborated in
the 13th century by St. Thomas Aquinas
Note; The Catholic church calls them deadly
(unforgivable) sins, but the Bible does not.
All sin leads to death.
11. SevenCardinalSins SevenVirtues
11
(1) pride
(2) greed, or covetousness
(3) lust, or inordinate or illicit
sexual desire
(4) envy
(5) gluttony, including drunkenness
(6) anger
(7) sloth
Each of these can be overcome with
the seven corresponding virtues of:
(1) humility
(2) charity
(3) Chastity
(4) gratitude
(5) temperance
(6) Patience
(7) diligence
Put off the old nature Put on the new nature (Ephesians 4:22-24)
12. Expanding the List ofVirtues
• Each culture defines its own ideal
virtues
• Each religion defines its own ideal
virtues
• And there are universal virtues:
Love, Truthfulness, Fairness
(Justice), Freedom, Unity,
Tolerance, Responsibility, Respect
for Life (Research in Kidder,
Rushworth M. (1994). Shared
Values for a Troubled World.
Jossey-Bass
12
What are five) virtues central to your
culture?
13. Three Views: What is the Goal of Virtues &
Their Relationship to the Public Sphere
(the Heart of the City)?
1. Self-Actualization - Aristotle:
Happiness.
2. Cultural Determinism: Thomas Hobbes
(1588-1679), Baruch Spinoza: Self-
preservation determines virtues.
3. Societal Norms: Immanuel Kant:
internal knowledge of virtue is
connected to an obligation to external
societal norms...
A
Virtuous
City?
13
14. DifferentiatingVirtues and
Values
They are often used interchangeably,
but are they the same?
• Virtues and values are ideals
expressed as priorities
• A Subset: Virtues are narrower in
scope than Values. They have
specific ends in mind.
• Values are aspirational. Our reality
may not reflect our values.
14
17. Other CharacterValues (Virtues)
in the Scriptures
The Old and New Testament affirm
many other values
• Paul rejects speaking in tongues
(and other gifts) as the sign of
spirituality and composes the
greatest writings on the nature of
love in 1 Cor 13
• He links these in faith, hope and
love – adding two directional values
• Values are aspirational. Hope and
faith are aspirations as to a better
future
17
20. 20
How do Values affect our becoming
fully Human, fully mature in Christ?
The directional values of hope and
faith lead to the question as to a
progression of values development,
lifelong expansion of values.
21. Fowler’s Question: What are the Stages of
Personal Spiritual (Mystical) Development?
1. Over 100 years what are developmental stages of life?
2. What are the stages of spiritual growth?
3. How do these map onto each other? Do they?
Stage 1
Prebirth
Stage 2 Early
Childhood
Stage 3
Childhood
Stage 4
Youth
Stage 5
Adulthood
Urban Leadership Foundation/ Anthropological Spirituality 021
Photo: 1924 My Mother, Grandmother, Great
Grandmother. How have these three
generations and their spirituality impacted my
progressions of growth?
22. The Question:
DRAW A LIFE
PHASES
ROADMAP
How many phases?
What are the
Milestones?
What are the
Transitions?
BIRTH Q1
Transition 1
Milestone description
Q2
MILESTONETITLE
Milestone description
Q3
MILESTONETITLE
Milestone description
Q4
MILESTONETITLE
Milestone description
YOUTH
Q1
Transition 2
Milestone description
Q2
MILESTONETITLE
Milestone description
Q3
MILESTONETITLE
Milestone description
Q4
MILESTONETITLE
Milestone description
EARLY
ADULT
HOOD
Q1
Transition 3
Milestone description
Q2
MILESTONETITLE
Milestone description
Q3
MILESTONETITLE
Milestone description
Q4
MILESTONETITLE
Milestone description
OLD
AGE
022
23. Multiple theories from multiple
disciplines
1. Piaget’s educational theories.
2. Kohlberg and Moral Development
23
• An educational theorist
• Values emerge through a
developmental process
• Just as cognitive skills develop so does
our ability to choose right from wrong.
26. 5. Maslow’s Hierarchy
of Needs
But the level of community
psychological health factors into the
level of development.
Premise: Before a person can
engage in higher values such as
justice they must meet their basic
needs such as food and shelter. But
there is no research basis for one
level leading to the next.
• .
• .
• .
26
28. Integration -TheTonna-Hall Inventory
An Anglican Priest-psychologist and a Catholic
Monsignor built on these theories to develop the
Tonna-Hall inventory of 132 value pairs.
• They then arranged them according to phases of life
• They analysed the turning points or paradigm shifts between
phases
• They applied them to group formation of collective values in
organizations or movements.
• They did research along the way, but the foundations of these
theories is shaky as they pulled from multiple sources, and the
complexity of trying to integrate them into a grand theory is
likely beyond human capacities.
• But it allows us a valuable opportunity to consider lifelong
values formation
• We still are not yet answering, “how does the Holy Spirit form
such values within us and our people?”
28
29. Tonna-Hall
Inventory and
Your Inner Urban
Journey
They integrated six
perspectives from
Psychology, Education
and Spiritual Growth
Theory as to the various
phases of life.
Tonna and Hall identified
132 universal value pairs
and how these develop at
each of these six stages
29
31. 31
Part 4: Urban Spirituality: How
do our values impact the
Urban Context at various life
stages?
32. ??? Comparison of EconomicValues and SpiritualValues
Values are an ethereal idea, formed in
philosophy, education, psychology….
If the Kingdom is both the redemption of
our Humanness and of our relationship to
the Land, what values are distinctly earthy
in our Christianity?
It is the Spirit who generates Values
Creative spirit, the Spirit of fruitfulness, who
strengthens our work, brings rest to our
souls, creates community, superintends the
structuring of the universe….
Ten Economic Values
Creativity, productivity, work and rest,
cooperative economics, management,
redistribution, ownership etc…
32
33. Not just inner moral values
Not just social moral values
How do these relate to our urban
context?
If the Kingdom is both the redemption of our humanness
and of our relationship to the land, what values are
distinctly earthy in our Christianity?
Do these exist in:
• Islam?
• Hinduism?
• Pentecostalism?
• Presbyterianism?
• Liberation Theology?
33
e.g. Environmental Spirituality?
34. 34
Or How Does the
Urban Context Impact
these Life Stages and
Values?
Our anthropological
spirituality is impacted
by our sociological
realities
35. Part 5: How does the Holy Spirit build these values across a lifetime?
Inner Values Life’s transitions Leadership Formation
• Christ is our Life: His spirit
brings life to our mortal
bodies (Romans 8:11)
• He is all and in all
• His character increasingly
becomes our character as
we bury ourselves in the
word and his presence (Gal
5:22,23).
35
• The Spirit is our counsellor
and comforter (John
14:15), our healer, taking
the traumas and tragedies
of life and converting
them into character (1
Peter 1:3-5).
• He smooths the rough
places
• He leads us and guides us,
both besides still waters
and in the shadow of
death (Psalm 23).
• As we go downwards in service, he
manifests himself to us through the
Spirit (John 12:24-26)
• The fruit of the Spirit (Gal 5:22,23)
becomes the fruit of our lives (John
15:16).
• He glorifies the Father in and through
us (John 16:13).
• The stream of living water becomes
the healing of the nations in that
bride of Christ (Rev 22:1,2), like salt
and light (Matt 5:13-16)
incrementally redeeming the nations.
• The Spirit groans for the restoration
of the whole creation (Romans
8:22,23).
36. Expansion ofValues: EstablishingValues
from individual to community to movement to nations
36
20YY 20YY 20YY 20YY 20YY
Development ofValues overTime
• Values for Self: In early years master the scriptures
(inner values, spiritual discipleship)
• Values in Business: In our young adult years, master
economic realities (ten economic principles, economic
discipleship)
• Values Multiplication through Movement Leadership: In
middle years master the disciplines of a movement
(social values)
• National Values Leadership: In later years disciplines of
interconnectivity (discipling nations)
• Global Spiral of Values: In final years, master
philosophies (power conflict) In sociology, Alan Webster
integrates multiple theories
37. Part 6:The End Result of the Pilgrimage: Fully Mature in Christ
• Christ formed in us
• The Father Glorified
• When we see you, we see Jesus
• Maturity in Christ
• At each stage
37
• Fellowship with Christ
• Friendship with God
• All things Reconciled in Christ
• The Creation restored
• Humanity Redeemed
• We have touched a million people
38. Readings
• Kelcourse, Felicity. 2015. Human Development and Faith:
Life-Cycle Stages of Body, Mind, and Soul. 2nd Edn.
• Fowler, James. 1981. Stages of Faith. Harper and Row.
• Kohlberg, Lawrence. 1981. The Philosophy of Moral
Development. Harper and Row.
• Hagberg, Janet O. and Robert A. Guelich. 2004. The Critical
Journey, Stages in the Life of Faith, 2nd Edn. Sheffield
Publishing Company.
• Levinson, Daniel. 1986. The Seasons of a Man’s Life.
Ballantine Books; Reissue edition.
• Hall, Brian. 1995. Values Shift: A Guide to Personal and
Organizational Transformation. Twin Lights
• Publishing.Webster, Alan. 2001. Spiral of Values. Hawera,
New Zealand, Alpha Publications.
38