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Spiritual direction is widespread in the Catholic tradition: a person with wisdom and spiritual discernment, usually but not exclusively a priest or consecrated in general, provides counsel to a person who wishes to make a journey of faith and discovery of God's will in their life.
Peale is more assertive about church attendance than Sheila is, but only because for Peale church attendance is a good tool to promote one’s own well-being and get what one desires, because at ...
The Greek word ψυχὴν used here means both soul and life. Cornelius a Lapide interprets this verse as, He that finds his life (ψυχὴν), which is, "the corporeal safety of life, when in peril of death, through denial of the faith", that such a person will lose his soul (ψυχὴν), i.e., the eternal salvation of his soul.
The participant's aim is to be present to the Lord, to "consent to God's presence and action during the time of prayer." [3] Fr. M. Basil Pennington describes four steps for practicing Centering Prayer: [4] Sit comfortably with your eyes closed, relax, and quiet yourself. Be in love and faith to God.
Aquinas says "Faith has the character of a virtue, not because of the things it believes, for faith is of things that appear not, but because it adheres to the testimony of one in whom truth is infallibly found". [7] [8] Aquinas further connected the theological virtues with the cardinal virtues.
Ignatian spirituality is characterized by examination of one's life, discerning the will of God, finding God in all things (hence their motto "Ad maiorem Dei gloriam" or "For the Greater Glory of God"), and living the Resurrection. St. Ignatius of Loyola (1491–1556) was a wounded soldier when he first began to read about Christ and the saints.
The first two lines are a reference to Isaiah 11:6, which in the KJV reads, "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them." Ephraim (in the third line) is one of the tribes of Israel.
This passage concerning the function of faith in relation to the covenant of God is often used as a definition of faith. Υποστασις (hy-po'sta-sis), translated "assurance" here, commonly appears in ancient papyrus business documents, conveying the idea that a covenant is an exchange of assurances which guarantees the future transfer of possessions described in the contract.
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