The current generation of young adults, at least in the Western world, has shown a marked tendency toward a preference for describing themselves as “spiritual” as contrasted to “religious.” This book seeks to examine the possible meanings and consequences associated with this contrast in terms of the similarities and differences that affect those who use these terms with respect to the everyday practices that they themselves employ or believe should follow from being self-defined as “religious” or “spiritual” – or not. The several chapters in this volume take up the religious-spiritual contrast specifically through investigations into practice: In what ways do people who claim to be “religious” or “spiritual” define these self-images as manifest in their own lives? How on a daily basis does a person who considers himself or herself “religious” or “spiritual” live out that self-image in specific ways that she or he can describe to others, even if not share with others? Are there ways that being “spiritual” can involve religion or ways that being “religious” can involve spirituality, and if so, how do these differ from concepts in prior eras (e.g., Ignatian spirituality, Orthodox spirituality, Anglican spirituality, etc.)? We also explore if there are institutions of spiritual practice to which those who term themselves “spiritual” turn, or if the difference implied by these terms may instead be between institutionalized and de-institutionalized expressions of practice, including but not limited to self-spiritualities.
Meredith McGuire points the way forward toward a new way of understanding religion. She argues that scholars must study religion not as it is defined by religious organizations, but as it is actually lived in people's everyday lives.
Creating a home altar, practicing martial arts, fasting, quilting -- these are just some of the ways they've found to make every day more meaningful and satisfying.
... drama or with relative ease depending on the content of our personality structure and the depth of the fear itself. At the outside edge of our awareness there seems to yawn some unnamable threat that signifies the worst possible thing ...
By letting a spiritual power control their body, they in turn control their social positioning. They become active cultural agents. Besides, both Lewis (1966: 312) and Boddy (1988: 13) have observed that spirit possession has close ...
This intriguing three-volume set explores the ways in which religion is bound to the practice of daily life and how daily life is bound to religion.
He favors the use of a broad range of analytic tools drawn from multiple disciplines and approaches to the study of religion.) The five chapters of this book describe the central concepts and arguments now advancing the study of religious ...
These dialogues between Robert Aitken Roshi, one of the first American-born Zen masters, and Brother David Steindl-Rast, the Roman Catholic monk and hermit, took place during a week-long retreat the two old friends undertook in 1991 in a ...
How can ancient approaches to faith help my relationship with God today?In The Sacred Way, popular author and speaker Tony Jones mines the rich history of 16 spiritual disciplines that have flourished throughout the ages and offers ...
Chaudoir, S. R., Norton, W. E., Earnshaw, V.A., Moneyham, L., Mugavero, M.J., & Hiers, K. M. (2012). Coping with HIV stigma: Do proactive coping and spiritual peace buffer the effect of stigma on depression? AIDS and Behaviour, 16(8), ...
An eclectic mix of contributors share their reflections about spiritual practices in their everyday lives. Each of them describes their practice and the ways it opens them up to their hearts and souls.