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Although the practice of leaving one's everyday life to connect on a deeper level with God, be that in the desert (as with the Desert Fathers), or in a monastery, is nearly as old as Christianity itself, the practice of spending a specific time away with God is a more modern phenomenon, dating from the 1520s and St. Ignatius of Loyola's ...
Christian meditation is a form of prayer in which a structured attempt is made to become aware of and reflect upon the revelations of God. [1] The word meditation comes from the Latin word meditārī, which has a range of meanings including to reflect on, to study, and to practice.
On a popular level, the formation movement emerged, in part, with the publication of Richard Foster's Celebration of Discipline in 1978, which introduced and popularized a set of spiritual disciplines as historical practices beyond Bible study, prayer, and church attendance that may lead to religious maturity and spiritual growth.
In the Farewell Discourse Jesus promised to send the Holy Spirit to his disciples after his departure, depiction from the Maesta by Duccio, 1308–1311.. The roots of the doctrine of Christian perfection lie in the writings of some early Roman Catholic theologians considered Church Fathers: Irenaeus, [14] Clement of Alexandria, Origen and later Macarius of Egypt and Gregory of Nyssa.
When we ask a saint to intercede for us, what is happening at a deeper level is that we are taking refuge in the all-enfolding community of the redeemed, approaching God thru saintly symbols of Christ's victory and of our hope. Saints want always what God wants, what is best for us whether we pray for it or not.
Misotheism, a hatred of God, is a catalyst that separates humanity from nature, or vilifies the realities of ontology, the spiritual world and the natural or material world. Reconciliation between God (the uncreated) and man is reached through submission in faith to God the eternal, i.e. transcendence rather than transgression [note 27] (magic).
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The discussion of enjoyment and use leads to an extended reflection on motivation, word as flesh, and humanity as image of God. Book One concludes with a discussion of love: how humans ought to love God, how God's love is expressed in his use of humanity, and how people may appreciate God's love through the Scriptures, faith, and charity.
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