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Discernment of spirits is a term used in Catholic, Eastern Orthodox, and Charismatic Christian theology to judge the influence of various spiritual agents on a person's morality. These agents are: from within the human soul itself, known as concupiscence (considered evil) Divine Grace (considered good) Angels (considered good) Devils ...
Christian spiritual discernment is distinct from secular types of discernment because every decision is to be made in accordance with God's will. [8]: 12 The fundamental definition of Christian discernment is a decision-making process in which an individual makes a discovery that can lead to future action. [10]
Wisdom/Discernment (paññā bala) In the Abbidhamma-tradition, the five strengths are regarded as antidotes to ill will ( vyapada ), sloth and torpor ( styana-middha ), heedlessness ( apramada ) or sensual desire ( kamacchanda ), distraction or restlessness and worry ( auddhatya-kaukrtya ), and skeptical doubt ( vicikitsa ).
The Old Testament consistently uses three primary words to describe the parts of man: basar (flesh), which refers to the external, material aspect of man (mostly in emphasizing human frailty); nephesh, which refers to the soul as well as the whole person or life; and ruach which is used to refer to the human spirit (ruach can mean "wind", "breath", or "spirit" depending on the context; cf ...
Viveka (Sanskrit: विवेक, romanized: viveka) is a Sanskrit and Pali term translated into English as discernment or Discrimination learning. Viveka means to know what is essence and what is not essence (saar and asaar), duty and non-duty properly. [1] Viveka is considered as first requirement for the spiritual journey.
The word "conscience" derives etymologically from the Latin conscientia, meaning "privity of knowledge" [83] or "with-knowledge". The English word implies internal awareness of a moral standard in the mind concerning the quality of one's motives, as well as a consciousness of our own actions. [84]
Referring to Mark 13:32 Orthodox theologian Sergei Bulgakov summarized the Orthodox position by stating that the passage does not preclude the possibility of Christ knowing the hour, but he may know it in a form that can not be communicated to the Apostles as humans, because human consciousness is not capable of understanding that class of event.
He argues that the language of rituals can perform social tasks: when a priest announces that a spiritual event has occurred, those present believe it because of the spiritual authority of the priest. He believed that the meaning of a ritual is defined by the language used by the speaker, who is defined culturally as a superhuman agent. [71]