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Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is about the spiritual work of the Jesuit parents in Spanish America and the expulsion of the Jesuits by Carlos III of Spain. Despite the expulsion, Blessed María Antonia de San José continued to teach the Ignatian Spiritual Exercises in Argentina for four decades. María Antonia was born in 1730 in Santiago del Estero and came from a wealthy family. Throughout her life, María Antonia dedicated herself to organizing the teaching of spiritual exercises in different areas of Argentina, carrying with her the wooden cross used by the Jesuits. María Antonia de San José arrived in Buenos Aires in 1779 and had difficulties adapting due to insults and accusations of witchcraft. However, Bishop Sebastián Malvar became her ally and granted her permission to conduct the Spiritual Exercises. María Antonia built the House of Spiritual Exercises in 1792, where thousands of people participated in spiritual retreats. Despite objections and requirements imposed by the authorities, María Antonia managed to get people from different social classes and ethnicities to participate in the retreats. Her work was successful due to the trust that the people placed in her. María Antonia passed away in 1799, leaving a spiritual legacy in Argentina. [Extracted from the article]

The author of the text, the director of the Kolín Monastery - Centre for Spirituality and Spiritual Retreats, outlines the history and current practice of spiritual guidance in the Kolín Monastery. He describes the spiritual roots the project is based on, and the traditions that converge within it, reflected in the focused spiritual retreats. Whether it's Carmelite spirituality, Ignatian retreats, or even film retreats or self-awareness courses based on contemporary therapeutic approaches. [ABSTRACT FROM AUTHOR]

The Academic Parish in Prague is a parish that collaborates with students, graduates, scientists, and artists to help them develop and deepen their faith. The parish offers various activities such as spiritual retreats and spiritual guidance. Collaboration with the Spirituality Center in the Kolín Monastery is particularly important. The parish also strives to reach out to people who have no interest in the church or faith but are still interested in spirituality and spiritual life. It offers a course on the fundamentals of faith and organizes joint activities to create a community. Many participants decide to be baptized or confirmed after the course and continue to participate in spiritual conversations. The parish emphasizes the importance of spiritual reform and offers opportunities for deepening spiritual life, such as meditation and contemplation. [Extracted from the article]

Pope Francis wrote the prologue of the book "First Belonging to God" by Austen Ivereigh. In the prologue, the Pope talks about the battle that every Christian faces to overcome the temptation to close oneself off and open up to the love of the Father. He also mentions that the Church offers traditions and teachings, such as spiritual retreats and the Spiritual Exercises of St. Ignatius of Loyola, that help fight against this temptation. The Pope encourages belonging first to God and then to creation and others, especially those who are most in need of help. [Extracted from the article]

This article explores the notion of the "magic of a place" and the way a space attracts groups and individuals who follow various forms of vernacular or lived religion and spirituality. The space is Sintra, an "enchanted" mountain facing the westernmost point of Europe, the Roca Cape. Classified by UNESCO as Cultural Landscape, Sintra is a unique place, a "sensuous sacred geography"; its sacredness comes from its natural setting, combined with historical layers of religious use and the way these are nowadays interpreted by individuals who live spirituality as "sensational forms" (configurations of imaginations and sensations in a context of religious and spiritual traditions). Thought of as an encapsulated magical place where innumerous groups perform their ceremonies, meditations, and spiritual retreats, Sintra is a scenario where Tweed's discussion on the sacredness of a place is highly suitable and transreligiosity and spiritual elasticity are the norm. Furthermore, through the ethnographic data presented, we will see how, within this "spiritual elasticity" directly relating to the astonishing nature of the Sintra mountain, individuals find relief for their personal crises or their collective eco-anxiety. [ABSTRACT FROM AUTHOR]

Purpose: Discussions in contemporary spirituality frequently highlight a phenomenon of spiritual seeking; moreover, people often describe their spiritual journeys in terms of a search. This paper takes a closer look at this metaphor by presenting a study that analysed spiritual seeking and its informational features in contemporary non-institutionalised settings. Design/methodology/approach: In this study, the authors conducted semi-structured interviews with thirteen spiritual teachers and speakers who were asked questions about spiritual seeking in contemporary non-institutionalised spirituality. Findings: The authors' participants explained that contemporary spiritual seekers sought spiritual information as a result of affective, developmental and metaphysical concerns. Moreover, their analysis indicated that spiritual information-seeking behaviour incorporated practices such as prayer, yoga and meditation, and contemporary spiritual information interactions were facilitated through spiritual retreats, meditation classes, yoga classes and online social platforms. Research limitations/implications: Since the authors focused on spiritual seeking in contemporary non-institutionalised settings, their findings cannot exhaustively represent all spiritual pursuits in contemporary society. Their study (1) identifies the informational features of contemporary spiritual seeking, (2) explains spiritual seeking as an activity that may theoretically reside within a broader framework of profound information interactions and (3) helps theorise the concept of qualitative profundity in information science research. Originality/value: This study provides an intuitive contextual approach for undertaking information research in under-explored domains such as contemplation and spirituality. [ABSTRACT FROM AUTHOR]

For Kotva, Weil's Stoicism of her early years actually contained an Augustinian seed. The claim, novel as it was to us, was far less so to French philosophers who had a long tradition of thinking of philosophy as a spiritual matter. What Kotva says, though, surely demands that it happen somewhere, because, while I think her case has lacunae, she says so much that is important about Weil's conscious admiration for Stoicism, that it would be a mistake not to continue the job she has started with closer textual examination. [Extracted from the article]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

For Daoism, the wilderness of nature beyond human society has often been viewed as a site for eremitic retreat in spiritual solitude, a realm where an individual can transcend the limits of social existence. While this tradition flourished in the early medieval Wei-Jin period, Daoism-inspired Dark Learning thinkers of the time also explored ways in which such a realm of solitude could be attained and enjoyed without the necessity of leaving behind the mundane world, an endeavor that has clear parallels with the function of solitude in Emerson's Transcendentalism. This paper focuses on three sites where both Emerson and Dark Learning thinkers located such access to solitude: aesthetic appreciation of nature, metaphysical speculation, and authentic social relationships. In both Emerson and Dark Learning, the universal implications of metaphysical speculation provided a path by which the solitude and independence attainable in the wilderness of nature could be connected to individuals in social life, providing a foundation for ethics outside of traditional authority that led both Emerson and Dark Learning to face similar criticisms from more conservative contemporaries. [ABSTRACT FROM AUTHOR]

In this article, I analyze the conversion retreats of the John XXIII Movement in Ipiales, Colombia in order to understand the swift spread of new Catholic groups in Latin America. Based on a qualitative research, I examined through twenty semi-structured interviews the definitions, narratives and meanings that some members and leaders of this movement attribute to their confessions and public testimonies of conversion. Instead of distinguishing John XXIII spiritual retreats and conversion testimonies as forms of domination, I propose the concept of pedagogies of conversion, in other words, a set of practices that seek to morally educate believers and that create a double economy of freedom and constraint. Finally, I drawn on various stories to show how moral agency relates to the intensity of these practices and to the past religious experiences of believers. [ABSTRACT FROM AUTHOR]

The article presents two chapters from a book by the French theologian de La Soujeole OP Elements for the Spirituality of the Church with an editorial introduction. The book is a collection of lectures delivered in the context of spiritual retreat, in which the author addressed the issue of the Church’s role in our spirituality, in our journey towards holiness. His aim was to reflect and clarify more consciously and systematically the role of the Church in the spiritual life of a Christian. In the first chosen chapter “The Church Life and its Temptations” the author discusses negative aspects of church life and offers insights and advice on how to avoid these negative effects and what attitude to take towards them personally. In the second chapter on “The Eucharist in the Church”, he takes a positive view of the role of the Church and points out where in spite of all the difficulties, one can always find the source and strength for one’s own holiness. [ABSTRACT FROM AUTHOR]

The article focuses on Christian philosophical aspects of encouraging retreatants to bring concerns to Jesus and readjusting life. Topics discussed include experiencing Jesus' ongoing presence until the end of the age, comparison of spiritual situation with hypothetical condition and turning retreats into solitary exercises in self-deception.

Background: The economic burden of autism is substantial and includes a range of costs, including healthcare, education, productivity losses, informal care and respite care, among others. In India, approximately, 2 million children aged 2-9 years have autism. Given the likely substantial burden of illness and the need to identify effective and cost-effective interventions, this research aimed to produce a comprehensive cost of illness inventory (COII) suitable for children with autism in South Asia (India) to support future research.Methods: A structured and iterative design process was followed to create the COII, including literature reviews, interviews with caregivers, pilot testing and translation. Across the development of the COII, thirty-two families were involved in the design and piloting of the tool. The COII was forward translated (from English to Hindi) and back translated. Each stage of the process of development of the COII resulted in the further refinement of the tool.Results: Domains covered in the final COII include education, childcare, relocation, healthcare contacts (outpatient, inpatient, medical emergencies, investigations and medication), religious retreats and rituals, specialist equipment, workshops and training, special diet, support and care, certification, occupational adjustments and government rebates/schemes. Administration and completion of the COII determined it to be feasible to complete in 35 minutes by qualified and trained researchers. The final COII is hosted by REDCap Cloud and is a bilingual instrument (Hindi and English).Conclusions: The COII was developed using experiences gathered from an iterative process in a metropolitan area within the context of one low- and middle-income country (LMIC) setting, India. Compared to COII tools used for children with autism in high-income country settings, additional domains were required, such as complimentary medication (e.g. religious retreats and homeopathy). The COII will allow future research to quantify the cost of illness of autism in India from a broad perspective and will support relevant economic evaluations. Understanding the process of developing the questionnaire will help researchers working in LMICs needing to adapt the current COII or developing similar questionnaires. [ABSTRACT FROM AUTHOR]

Founded in 2006 by Shaykh Muḥammad Fawzī al-Karkarī as a new branch of the Shādhiliyya, the Karkariyya have grown as an international Sufi order that is distinguished by their multi-colored patchwork robes called the muraqqaʿa and their publication of video testimonials describing experience during spiritual retreats (khalwa). This article examines these practices using ethnographic and textual sources to demonstrate how they are situated within a curriculum of ethical education (minhāj al-tarbiya) aimed at the cultivation of virtuous piety (iḥsān). I show that this ethical education is integral to a program of learning to see (tanwīr) that culminates in visionary experiences (mushāhadāt) and analyze the conceptual dimensions of those visions. In demonstrating the link between tarbiya and tanwīr in the minhāj of the Karkariyya I aim to consider Sufism as a practical ethical tradition linked to philosophical ethics (akhlāq) and proper conduct and comportment (adab). [ABSTRACT FROM AUTHOR]

The monastic practice of Lenten retreats in the desert is attested in ancient Palestine by the early fifth century. However, within the large archaeological corpus of desert monasticism, sites that can be positively identified as Lenten hermitages were previously unattested. The hermitage discovered during the recent survey of the Dead Sea Escarpment is situated in a rock shelter in a narrow natural ledge, part of the high cliff towering the western shore of the Dead Sea. The harsh, arid environment and lack of perennial water sources nearby make the site a suitable abode mainly during the spring season. The walls of the shelter are covered by two layers of plaster bearing the remains of two different decorative programs, adorning the cell with red paintings and repetitive round medallions and blind arcades. Both phases of decoration exhibit initial lining, probably in preparation for relatively long texts. The sophisticated decoration of this isolated hermitage, which was not meant to impress visitors but rather to stimulate spiritual work in solitude far from the distractions of the outside world, provides an exceptional opportunity to discuss the interaction between the landscape, the image, and the written word in the ascetic practices of Palestinian monasticism. [ABSTRACT FROM AUTHOR]

Christian colleges strive to nurture the religious faith of students. Our study examines the relationship of curricular and co-curricular activities on two dimensions of faith maturity—vertical and horizontal. Analysis of survey data from seniors at one Christian university showed that the factors of discussing religion with peers and spending time with people of the same faith are associated with higher levels of vertical faith maturity, and discussing meaning/purpose with peers and volunteering are associated with higher levels of horizontal faith maturity. Participating in religious retreats, food or clothing drives, and workshops on racial/cultural awareness are related to both forms of faith maturity. We conclude with suggestions for implementation. [ABSTRACT FROM AUTHOR]

The article informs about works of Bill Clarke, a Jesuit, who is preparing to welcome retreatants for the forty-day Spiritual Exercises and explores how people who embrace (Saint Ignatius) Ignatian spirituality are accustomed to applying their imagination to praying. Topics include information on ecological spirituality scriptures and listening to Jesus or the saints speak in a gospel scene; and how to begin the Spiritual Exercises at the Loyola House retreat centre in Guelph, Ontario.

The article informs about spirituality and Living from St Catharine's College in Cambridge to Manresa House, the Jesuit noviceship in Harborne, as an enquirer for the Society of Jesus. Topics include historical weight from the Catalan town near to which Ignatius of Loyola made his spiritual retreat; and children who had colonised the old chapel in Manresa, Roehampton Catholic life.

The history of suburbanization in New Jersey is a well-established topic in the scholarly literature. Since the middle decades of the nineteenth century, the state's northeastern and southwestern areas have become dense with suburban communities tied, culturally and economically, to New York City or Philadelphia. By the early twentieth century, these areas were a mix of middle-class white enclaves, Black towns, immigrant and working-class communities, agricultural hamlets, and industrial suburbs. However, in the late nineteenth century, some suburbs emerged as religious retreats. This article explores how suburbanization and, by the 1960s, urban renewal, transformed the Gloucester County borough of Pitman's landscape. Founded in 1871 as a Methodist camp meeting resort, the history of Pitman demonstrates ways that religion complemented suburbanization, and suburbanization, amid religious decline and secularization, reshaped the religious landscape of one South Jersey community. [ABSTRACT FROM AUTHOR]

In 1864, a new type of pilgrimage was implemented in Canada: the Jesuit novitiate pilgrimage. Since the creation of the Society of Jesus (Jesuits) in 1540, a month-long pilgrimage is one experience required of new members. This formative moment has been enshrined in the Constitutions of the order. The experience is also reminiscent of the journey of the founder, St. Ignatius of Loyola (1491-1556), who went to Jerusalem as a young man desirous to imitate Christ, and later applied the moniker 'the pilgrim' to himself in an account of his life confided in Luis Gonçalves da Câmara (1555). Pilgrimage was designed as a formative tool to prepare the novices for a life where apostolic availability and poverty were paramount. The experience was often realised after a month-long silent retreat called the Spiritual Exercises that nurtured their spiritual life. In the Canadian novitiate of the Society of Jesus, 1,456 novices undertook such pilgrimage between 1864 and 1968. After the conclusion of their journey, they would write a report on their experience. The Archive of the Jesuits in Canada contains an extended and coherent collection of 1,078 pilgrimage reports that have survived to present and provide invaluable information about the journeys of these pilgrims. This article explores the creation of this pilgrimage as a vernacular adaptation of a formative pilgrimage grounded in a long tradition, codified in the Jesuit Constitutions, and adapted through local 'Rules for Pilgrims.' The archival material demonstrates the crystallisation of pilgrimage report as a genre, offering a narrative of the experience in an apostolic key. The Canadian novitiate pilgrimage shares many characteristics with other types of pilgrimages, but shows its originality in its consistent care for personal reports and its core experience of discovery of the local Church through its parishes and pastors. [ABSTRACT FROM AUTHOR]

Architectures for solitude", which are those that are small in size and were first used by a single resident to later be inhabited by a very small number of people as a place of spiritual retreat or for liturgical rites, deals with analysing the circumstances and causes of the great increase in the number of isolated chapels that have been projected and built in the first two decades of the 20th century around the world, and particularly in Europe and Latin America. The study of such a notorious proliferation focuses, by way of example and symptom, on a reduced repertoire of works designed by Chilean architects. Methodologically speaking, although the progress presented only contains some indications of the procedures used, the study will be carried out by reviewing the pages and cover pages dedicated to them by architecture publications, printed or digital, resorting to the discursive strategies of architectural types and semantics analysis, comparison and statistical calculation, the communicative potential of the photographic image, and the expressive capacity of the word. From the theses raised, it is proposed that the term "chapel" be redefined to re-signify it; of the cases presented, that the heterogeneous formal repertoire of contemporaneity starts from the vernacular to venture into experimentation devoid of prejudice. Ultimately, the data allow us to deduce that the current rise of hermitic architectures is related to the circumstances of hegemonic urban societies, as well as to predict that the process will be accelerated by upcoming pandemics. [ABSTRACT FROM AUTHOR]

Evelyn Underhill is mainly known for her work in mysticism and spirituality. This article explores the political dimension of her work and argues her early work in mysticism and later work in spiritual direction and retreat work underpinned her engagement with leading figures in the interwar Anglican church and their social agenda. During this period Underhill worked closely with William Temple, Charles Raven, Walter Frere and Lucy Gardner among others. In the interwar years she contributed in important ways to the Church of England Congresses, and the Conference on Christian Politics, Employment and Citizenship (COPEC) initiative. She challenged what she called the anthropocentric tendency in the Christian Social movement and insisted on the centrality of the spiritual life for any effective social reform. Underhill worked to engage the general public, as well as Christian communities, in a spiritual life that she saw as essential to the efforts of individuals and organizations seeking to alleviate contemporary social harms. [ABSTRACT FROM AUTHOR]