2022/10/22

A Course in Miracles - Wikipedia 기적 강좌

A Course in Miracles - Wikipedia

A Course in Miracles

From Wikipedia, the free encyclopedia
A Course in Miracles
ACIM3COVER.jpg
A Course in Miracles, Combined Volume, Third Edition as published by the
Foundation for Inner Peace.
EditorHelen SchucmanBill Thetford, Kenneth Wapnick
AuthorThere is no author attributed to ACIM, although it was "scribed" by Helen Schucman
CountryUnited States
SubjectSpiritual transformation
Publisher1976 (New York: Viking: The Foundation for Inner Peace)
2007 (The Foundation for Inner Peace, 3rd ed.)
Media typePrint (hardback and paperback)
Pages1333
ISBN978-1-883360-24-5
OCLC190860865

A Course in Miracles (also referred to as ACIM or the Course) is a 1976 book by Helen Schucman. The underlying premise is that the greatest "miracle" is the act of simply gaining a full "awareness of love's presence" in a person's life.[1] Schucman said that the book had been dictated to her, word for word, via a process of "inner dictation" from Jesus Christ.[2][3] The book is considered to have borrowed from New Age movement writings.[4][5]

ACIM consists of three sections: "Text", "Workbook for Students", and "Manual for Teachers". Written from 1965 to 1972, some distribution occurred via photocopies before a hardcover edition was published in 1976 by the Foundation for Inner Peace.[6] The copyright and trademarks, which had been held by two foundations, were revoked in 2004[6] after lengthy litigation because the earliest versions had been circulated without a copyright notice.[7][8]

Throughout the 1980s, annual sales of the book steadily increased each year; however, the largest growth in sales occurred in 1992 after Marianne Williamson discussed the book on The Oprah Winfrey Show,[6] with more than two million volumes sold.[6] The book has been called everything from "New Age psychobabble"[9] to "a Satanic seduction"[6] to "The New Age Bible".[10] According to Olav Hammer, the psychiatrist and author Gerald G. Jampolsky was among the most effective promoters of ACIM. Jampolsky's first book, Love is Letting Go of Fear, which is based on the principles of ACIM, was published in 1979 and, after being endorsed on Johnny Carson's show, went on to sell over three million copies by 1990.[11]

Origins[edit]

A Course in Miracles was written as a collaborative venture between Schucman and William ("Bill") Thetford. In 1958, Schucman began her professional career at Columbia-Presbyterian Medical Center in New York City as Thetford's research associate.[12][13] In 1965, at a time when their weekly office meetings had become so contentious that they both dreaded them, Thetford suggested to Schucman that "[t]here must be another way".[14] Schucman believed that this interaction acted as a stimulus, triggering a series of inner experiences that were understood by her as visions, dreams, and heightened imagery, along with an "inner voice" which she identified as Jesus (although the ACIM text itself never explicitly claims that the voice she hears speaking is the voice of Jesus).[15][16] She said that on October 21, 1965, an "inner voice" told her: "This is a Course in Miracles, please take notes." Schucman said that the writing made her very uncomfortable, though it never seriously occurred to her to stop.[17] The next day, she explained the events of her "note-taking" to Thetford. To her surprise, Thetford encouraged her to continue the process. He also offered to assist her in typing out her notes as she read them to him. The process continued the next day and repeated itself regularly for many years. In 1972, the writing of the three main sections of ACIM was completed, with some additional minor writing coming after that point.[18]

Kenneth Wapnick helped edit the book and founded the Foundation for A Course in Miracles

For copyright purposes, US courts determined that the author of the text was Schucman, not Jesus.[19] Kenneth Wapnick believed that Schucman did not channel Jesus, but was describing her "own mental experience of divine 'love'".[19]

Reception[edit]

Since it went on sale in 1976, the text has been translated into 27 languages.[20] The book is distributed globally, spawning a range of organized groups.[21]

Wapnick said that "if the Bible were considered literally true, then (from a Biblical literalist's viewpoint) the Course would have to be viewed as demonically inspired".[22] 

He also declared "I often taught in the context of the Bible, even though it is obvious to serious students of A Course in Miracles that it and the Bible are fundamentally incompatible."[19] "

Course-teachers Robert Perry, Greg Mackie, and Allen Watson" disagreed about that.[19] 

Though a friend of Schucman, Thetford, and Wapnick, Catholic priest Benedict Groeschel criticized ACIM and related organizations. Finding some elements of ACIM to be "severe and potentially dangerous distortions of Christian theology", he wrote that it is "a good example of a false revelation"[23] and that it has "become a spiritual menace to many".[24]

The evangelical editor Elliot Miller says that Christian terminology employed in ACIM is "thoroughly redefined" to resemble New Age teachings. 

Other Christian critics say that ACIM is "intensely anti-biblical" and incompatible with Christianity, blurring the distinction between creator and created and forcefully supporting the occult and New Age worldview.[4]

Olav Hammer locates A Course in Miracles in the tradition of channeled works from those of Madam Blavatsky through to the works of Rudolf Steiner[15] and notes the close parallels between Christian Science and the teachings of the Course.[25] 

Hammer called it "gnosticizing beliefs".[26] In "'Knowledge is Truth': A Course in Miracles as Neo-Gnostic Scripture" in GnosisJournal of Gnostic Studies, Simon J. Joseph outlines the relationship between the Course and Gnostic thinking.[19] 

Daren Kemp also considers ACIM to be neo-Gnostic and agrees with Hammer that it is a channeled text.[16] 

The course has been viewed as a way which "integrates a psychological world view with a universal spiritual perspective" and linked to transpersonal psychology.[27]

Joseph declared:

Consequently, new manuscript discoveries, lost gospels, and new “scriptural” revelations represent an effective way of subverting the traditional picture of early Christian origins and destabilizing traditional Christian authority by redefining the cultural boundaries of Christianity in contemporary culture. [...] Since the Course’s redefinition of terms is so offensive to its critics, [...] the Gospel narrative that the Course subverts and redefines is the suffering, death, and crucifixion of Jesus.[19]

— Simon J. Joseph

The Skeptic's Dictionary describes ACIM as "a minor industry" that is overly commercialized and characterizes it as "Christianity improved". Robert T. Carroll wrote that the teachings are not original but are culled from "various sources, east, and west". 

He adds that it has gained increased popularity as New Age spirituality writer Marianne Williamson promoted a variant.[5]

Associated works[edit]

Two works have been described as extensions of A Course in Miracles, Gary Renard's 2003 The Disappearance of the Universe and Marianne Williamson's A Return to Love published in 1992.[6][28][29][30] The Disappearance of the Universe, published in 2003 by Fearless Books, was republished by Hay House in 2004.[31] Publishers Weekly reported that Renard's examination of A Course in Miracles influenced his book.[32]

See also[edit]

References[edit]

  1. ^ A Course in Miracles. Foundation for Inner Peace. Introduction, p. 1. Retrieved December 29, 2017.
  2. ^ "ACIM: About the Scribes"acim.org. Foundation for Inner Peace. Retrieved December 29, 2017.
  3. ^ Foundation for Inner Peace (1992). A Course in Miracles: Combined Volume (2nd ed.). Glen Ellen, Calif.: The Foundation. pp. vii–viii. ISBN 0-9606388-9-X. Retrieved December 29, 2017.
  4. Jump up to:a b Newport, John P. (1998). The New Age movement and the biblical worldview: conflict and dialogue. Wm. B. Eerdmans Publishing. p. 176ISBN 978-0-8028-4430-9a course in miracles christian criticism.
  5. Jump up to:a b Carroll, Robert Todd (2003). The skeptic's dictionary: a collection of strange beliefs, amusing deceptions, and dangerous delusions. John Wiley and Sons. ISBN 978-0-471-27242-7.
  6. Jump up to:a b c d e f Miller, D. Patrick (November 23, 2011). Understanding A Course in Miracles: The History, Message, and Legacy of a Spiritual Path for TodayBerkeley, CACelestial ArtsISBN 9780307807793. Retrieved December 29, 2017.
  7. ^ Beverley, James (May 19, 2009). Nelson's Illustrated Guide to Religions: A Comprehensive Introduction to the Religions of the WorldThomas Nelson Inc. pp. 397–. ISBN 9781418577469. Retrieved December 29, 2017.
  8. ^ "Recipient's Common Interest in Subject of Work Does Not Limit Publication". Patent, Trademark & Copyright JournalBureau of National Affairs (BNA)67 (1645): 16–17. 2003.
  9. ^ Boa, Kenneth; Bowman, Robert M. (1997). An Unchanging Faith in a Changing World: Understanding and Responding to Critical Issues that Christians Face Today. Oliver Nelson. ISBN 9780785273523. Retrieved September 28, 2014.
  10. ^ van IJssel, Suzette. "The Imminent Heaven: Spiritual Post-Metaphysics and Ethics in a Postmodern Era". Archived from the original on June 21, 2016. Retrieved September 28, 2014.
  11. ^ Hammer (2021: p. 450)
  12. ^ "Helen Schucman's Career".
  13. ^ "A Course in Miracles Book ACIM Lessons Online and Text"ACIM Portal. Retrieved December 25, 2017.
  14. ^ Helen Schucman: Autobiography, in "Origins of A Course in Miracles" 3:27–28. Foundation for Inner Peace Archives, Tiburon, CA).
  15. Jump up to:a b Hammer, Olav (2021) [2004]. Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age. Numen Book Series. Brill. p. 153. ISBN 978-90-04-49399-5. Retrieved January 21, 2022A Course in Miracles is said to have been channeled from a discarnate entity perceived as Jesus but never explicitly named as such in the ensuing text.
  16. Jump up to:a b Kemp, Daren (March 2004). "A COURSE IN MIRACLES". In Clarke, Peter (ed.). Encyclopedia of New Religious Movements. Routledge. p. 1. ISBN 978-1-134-49970-0.
  17. ^ Skutch, Robert. Journey Without Distance: The Story Behind A Course in MiraclesTen Speed Press, Berkeley, CA, 1984, p. 58.
  18. ^ "The Scribe: Helen Schucman and A Course in Miracles©"www.miraclestudies.net.
  19. Jump up to:a b c d e f Joseph, Simon J. (March 22, 2017). "'Knowledge is Truth': A Course in Miracles as Neo-Gnostic Scripture". GNOSIS. Brill. 2 (1): 94–125. doi:10.1163/2451859x-12340028ISSN 2451-8581.
  20. ^ "ACIM Translations". Foundation for Inner Peace. Retrieved August 10, 2021.
  21. ^ Bradby, Ruth (2010). "A course in miracles in Ireland". In Cosgrove, Olivia; Cox, Laurence; Kuhling, Carmen; Mulholland, Peter (eds.). Ireland's New Religious Movements. Ireland's New Religious Movements. Cambridge Scholars Publishing. pp. 147–162. ISBN 978-1-4438-2615-0. Retrieved January 21, 2022.
  22. ^ Dean C. Halverson, "Seeing Yourself as Sinless", SCP Journal 7, no. 1 (1987): 23.
  23. ^ Groeschel, Benedict J., A Still Small Voice (San Francisco: Ignatius Press, 1993) p. 80
  24. ^ Groeschel, Benedict J., A Still Small Voice (San Francisco: Ignatius Press, 1993) p. 82.
  25. ^ Hammer (2021: 444)
  26. ^ Hammer (2021: 55)
  27. ^ Miracles with Counselors,David Aldrich Osgood,University of Massachusetts Amherst (1991), Transpersonal Psychology and A Course in Miracles P.43 https://scholarworks.umass.edu/cgi/viewcontent.cgi?article=5794&context=dissertations_1
  28. ^ Butler-Bowdon, Tom.50 Spiritual Classics: Timeless Wisdom From 50 Great Books of Inner Discovery, Enlightenment and PurposeNicholas Brealey Publishing, 2010. p. 223.
  29. ^ Butler-Bowdon, TomThe Literature of PossibilityNicholas Brealey Publishing, 2013. p. 223.
  30. ^ Coburn, Lorri. Breaking Free: How Forgiveness and A Course in Miracles Can Set You FreeBalboa Press, 2011. p. 193.
  31. ^ Wilson, Brandy (July 29, 2006). "Community of Faith: News from Houses of Worship: 'Disappearance of Universe' author to host workshop"The Atlanta Journal-Constitution. Archived from the original on December 1, 2018. Retrieved August 8, 2017.
  32. ^ Garrett, Lynn (March 7, 2005). "'Disappearance' Appears Big Time"Publishers Weekly. Archived from the original on August 9, 2017. Retrieved August 8, 2017.

External links[edit]

Categories: A Course in Miracles
1976 non-fiction books
Channelled texts
Christian mysticism
Books about Christianity
New Age books

==

출처 : 무료 백과 사전 "Wikipedia (Wikipedia)"
기적 강좌
A Course in Miracles
ACIM3COVER.jpg
저자헬렌 샤크만, 윌리엄 셋포드
발행일1976년
게시자내부 평안을위한 재단 (FIP)
장르비 이원론 영어판 ) · 뉴 에이지 · 기독교 신비주의
국가미국 국기 미국
언어영어
형태위 제본
페이지 수1333
공식 사이트내부 부품(FIP)을 위한 기초
코드하드 커버: ISBN  978-1883360252
페이퍼백: ISBN 978-1883360269 
위키 데이터 항목 편집 ]위키데이터 로고.svg
템플릿 보기

서적『A Course in Miracles』(1976년 출판. 일본역:기적의 코스 ,  )의 약칭으로, 이 서적에 의한 독습 과정도 가리킨다. 단순히 코스 라고도합니다 [1] . 미국인 심리학자 헬렌 샤크만이 예수 그리스도 라고 생각되는 내면의 목소리를 듣고 썼다고 하는 영어의 영성 문서이다 [1] . 세계는 환영이며 스스로 밖에는 아무것도 존재하지 않고, 자신이 하나님과 일체라는 고대 인도의 어드바이터 베단타 적인 비이원론 영어판 ) 사상이 설설되어 있다 [2] [1 ] . 이 작품의 가장 큰 전제는 인생에서 달성할 수 있는 가장 큰 ' 기적 '은 '사랑의 존재를 아는 것'이라는 가르침이다 [3] . 하나님과 일체가 됨으로써 사랑을 알게 된다. 뉴 에이지 에서 널리 읽혀 바이블적 존재였다 [1] .

기적의 학습 코스 , 기적의 길 등으로도 번역된다.

개요 편집 ]

1965년, 뉴욕의 콜롬비아 대학 장로파 의료 센터의 박사로, 무신론자였던 프로이트파의 헬렌 샤크만 영어판 ) 조교수(의료 심리학)가, 스스로의 내부로부터의 목소리를 듣고(투청 해) 속기해, 그녀가 소속하고 있던 심리학부의 학부장 윌리엄 셋포드 영어판 ) 교수(임상 심리학)에 읽어 들려 주어 그가 타이프 해 편집했다 [4] [1] . 최초로 받은 메시지에는 「실재하는 것은 위협받지 않는다. 실재하지 않는 것은 존재하지 않는다. 여기에 신의 평안이 있다」라는 중심 테마가 포함되어 있었다 [5] [4] . 목소리는 예수 그리스도 에 의한 것임을 암시한다 [1] . 정리된 텍스트가 친구들 사이에서 인기가 되어, 1975년에 케네스 워프닉(Kenneth Wapnick) 박사(임상 심리학 [6] )가 교정해, 뉴욕 대학 의 주디스 스카치 교수(실험 심리학 [7 ] [8] )이 출판을 위해 내부 평안을위한 재단 (The Foundation for Inner Peace, FIP)을 설립했다 [1]1976년에 출판되었지만 저자는 기록되지 않았다.

강좌는 1200페이지로 이루어져 있으며, 텍스트, 워크북(1일 1제로 1년분), 지도자를 위한 매뉴얼로 구성되어 있다 [1] . 첫 번째 일련의 레슨은 "지금 당신의 것의 견해를 근본적으로 무너뜨리기" 위한 것이고, 두 번째는 "진정한 지각의 획득"을 목표로 하고 있다 [9] . 이처럼 레슨의 대부분은 "과거의 경험에 의해 습득한 '부정적인 자기 프로그래밍'을 해소하고 '지금의 순간'에 있는 것을 배우는 연습"에서 존 크리모는 기존의 심리요법적 접근법과 공통적이라고 말한다 [9] . 그 밖에 레슨에는 「나는 <창조주」와 묶인 <자기>이다. 세상에는 내가 요구하는 것은 아무것도 없다. "모두는 하나님을 찾는 목소리까지 있다." "하나님의 평화는 내 안에서 지금 빛나고있다"라는 것이있다 [9] . 독습을 통해 학습자를 부정적인 사물에 맞서고 마음을 사랑에 깨우게 함으로써 질서였던 영성 에 이르게 된다고 한다 [1] . 미국의 신종교 연구자인 J. Gordon Melton에 의하면 조직을 필요로 하지 않고 독학할 수 있는 '이수 과정(A Course)'으로 구성되어 있기 때문에 종교 조직에 환멸한 그리스도인층에게 인기가 있다 [10] .

일원론 적인 가르침을 기독교 용어를 사용하고 기독교 전통의 개념을 변경하면서 말하고 있다 [1] . 하나님은 천국만을 창조하고 천국과 일체이다 [2] . 그러므로 인간은 자신의 바깥쪽에 아무것도 없이 (있는 것으로 보이는 것은 환영이다) 하나님과 일체라고 이해함으로써 자신 안에 천국이 되살아난다고 한다 [2] . 코스의 천국은 완전한 일체성에 대한 인식입니다 [2] . 표제에 있는 기적은 외적인 행위가 아니고, 하나님으로부터 멀리 존재할 수 있는 것은 없다는 지견에 대해 기술되어 있다 [1] . 하나님은 스스로를 사랑하는 것만큼 인간을 사랑한다고 여겨진다 [2] . 예수님은 하나님의 사랑을 전하는 그리스도의 유일한 메시지를 맡은 자이며, 안심하고 사용할 수 있는 상징이며, 이 세상이 아닌 사랑의 상징이며, 가르침이 이해될 때까지 다양한 이름과 형태로 나타난다 [11] [12] . 성령 은 하나님과 인간의 교류를 이어 하나가 된다고 뒷받침하는 것으로 여겨진다 [12] .

종교학자 Ruth Bradby는 8세기 인도 샹카라 의 비이 원론적 어드바이터 베단타 에 가깝다고 믿고 있다 [1] . 이 책을 샬맨과 편집한 세트포드는 "기적 강좌는 기독교적인 어드바이타 베단타 "라고 말했다 [13] [14] . 그는 비베커난다 가 해설한 어드바이터 베단타의 가르침을 읽고 강좌의 사상과 많은 유사성이 있다고 느끼고 강좌를 그리스도인 베단타의 한 형태로 표현할 수 있다고 생각했다고 한다 . 존 크리모는 현실 세계의 마야 나 환각성과 그에 따른 인간의 에고 에 대해 말해지고 있다고 평가하고 있다 [15] . 에고는 완전히 자립하고 있다는 마음의 맹신이며, 인간은 에고를 자신의 유일한 진실의 자기로 오해하고 있다고 한다 [2] . 또한 Bradby는 악의 가능성의 부정은 메리 베이커 에디 의 그리스도인 과학과 의 관계를 낳고 있으며, 그 철저한 초월성은 그노시스 주의 로 이어진다고 평가하고 있다 [1]ACIM을 샬맨과 교정한 와프닉은 ACIM과 그노시스주의에 대해 서적에 정리하고, 나그 하마디 문서 의 진리의 복음서 영어판 ) 와의 유사를 상세히 설명하고, 한편 그노시스주의에서 보이는 2원론과 ACIM은 대립한다고 했다 [16] .

1985년에 출판을 위해 「내면의 평안을 위한 재단」이, 1996년에 공식 지도 조직으로서 「『기적 강좌』를 위한 재단」(FACIM)이 설립되었다 [1] [17] . 10개 이상의 나라에 2000명 이상의 학습단체가 있다 [1] . 본 강좌 지지자의 공동체는, FACIM가 저작권 보호에 의해 강좌의 가르침에 반해 종교적 정통성을 밀어붙이고 있다고 비난해, 저작권에 대해 논쟁이 되고 있었다 [1] .

부정적인 의견도 있고, 「뉴에이지 사이코 버블(New Age psychobabble , 뉴에이지의 에세 심리학)」이라고 비판되거나, 기독교인으로부터 「악마의 유혹」이라고 불리기도 한다 [18] [19] .

뉴소트 등, 전세계의 다양한 가르침이나 기존의 사상으로부터의 영향, 인용도 지적되고 있다 [20] [21] .

샤크맨과 내적 목소리 편집 ]

Bradby는 채널링 에 의해 얻은 문장이며 예수 그리스도 와의 채널링에 의한 것이라고 칭찬받고 있다고 말했다 [1] . 가르침의 근원이 그리스도라고 냄새를 맡는 곳은 책에 많으며 "이 강좌는 그리스도에게 온다"고 적혀있다 [22] . 샤크맨은 목소리는 외부가 아니라 완전히 내부에서 오는 것으로, 자동 서기 가 아닌 듣기 때는 자신의 행동에 자각적이며, 내적인 구술 필기와 같은 것이라고 말하고 있다 . ] . 샤크맨은 내면의 목소리에 의한 인도를 썼다고 생각하고 있어 원작자임을 인정하지 않았다 [1] . 또, 왜 이런 일에 선정된 것인지 이상하게 생각하고, 내면의 목소리의 청취가 생활의 중심이 되어 버린 것을 자주 회개하고 있었다고 한다 [23] .

그녀의 상위 자기와 일종의 보편적인 소스의 조합이 원천이라고 생각하는 사람도 있다 [22] . 강좌의 출판자 슈디스 스커치는, 「샤크맨의 에고에 발하는 이성적인 마음」에는 코스를 쓰는 능력은 없고, 그녀중의 「<모두>에 연결되어 있는 부분」이, 그 시대 에 필요한 형태로 메시지를 받은 것이라고 느끼고 있다고 한다. 샤크맨의 그 '부분'은 '코스'에서 그리스도라 불리는 <창조주>의 <마음>과 일체가 된 우리의 영원하고 영적 <자기>>에 다름없다고 말한다 [11] .

심리학자 제임스 파디만은 관계자를 만나 작위적인 것이 아니라고 느꼈고, 그녀의 능력은 이 일에는 부족하다고 말하고 있다 [22] . 샤크맨은 "이것은 어디에서 왔을까? 분명히, 내 자신은 이런 것에 대해 쓰지 않는다. 이런 테마에 대해 아무것도 모르기 때문이다"라고 말하고 있지만, 에 슬린 연구소 의 공동 설립자 마이클· 머피(저작가) 영어판 ) 에 의하면, 그녀의 아버지는 영적 책을 다루는 정신 세계 의 서점을 경영하고 있어, 그녀는 그러한 책에 둘러싸여 자랐다 [24] . 머피는, 코스의 사상은 모두가 기존의 것으로 새로운 내용은 없고, 샤크맨은 이러한 지식을 충분히 얻을 수 있는 성장이며, 그리스도에 의한 가르침이라고는 믿지 않지만, 무의식으로부터 잘 이것만을 내뱉은 것이라고 생각한다 트랜스퍼스 심리학자 인 켄 윌버 는 어떠한 초상적인 통찰이 관련되어 있다는 견해나 샤크맨이 정상적인 자기를 초월한 것에서 왔다고 느꼈다는 것을 부정하는 것은 아니지만 , 코스는 상상 이상으로 그녀의 색깔이 강하고, 그녀가 영향을받은 뉴 소트 와 다양한 형이상학파로부터의 인용이 듣고 또 샤크맨이 자신과 내면의 목소리를 구별하고 있음에도 불구하고, 그녀의 시는 코스와 거의 차이가 없는 놀라게 된다고 말하고 있다 [11] .

반응·비평·비판 편집 ]

1976년에 출판된 이후 22개 언어로 번역되었다 [25] . 책은 전세계에 퍼져 있으며 조직된 단체의 기반이 되고 있다 [26] . 영어판은 2007년 시점에서 100만부 이상의 매출이 있어 베스트셀러가 된 영적 자기 계발 본을 통해 수백만 명에 영향을 주고 학습단체도 전세계 증가하고 있다 . .

현대에서 가장 유명한 영성 문서 중 하나에서 뉴 에이지 를 연구하는 바우터 하네프 러프 영어판 ) 는 코스를 "영성의 뉴 에이지 네트워크에서 '성전'의 역할을 했다고 할 수있다 『유일의 책』이라고 말하고 있다 [1] .

ACIM 지지자의 게리 R. 레나드는 ACIM은 자습이 가능하고 진리의 왜곡의 영향을 받지 않고 배울 수 있다는 점에서 고금 동서의 영성 중에서도 매우 독특하다 라고 주장한다 [27] .

케네스 와프닉은 “성경을 문자 그대로의 진실이라고 생각한다면, ( 성경 직해주의 영어판 ) 의 관점에서) 코스는 악마 에게 사로잡혀 영감을 받은 것으로 간주될 것”이라고 말했다 [ 28] . 한편, 샤크맨, 세드퍼드, 와프닉의 친구였던 사제 Benedict Groeschel 은 코스와 그 조직을 비판했다. 이 과정의 일부 요소는 "중대하고 잠재적으로 위험한 기독교 신학 의 왜곡"이고 "가짜 계시 의 좋은 예"에서 "많은 영적 위협이 될 것"이라고 썼다 [29] [30 ] . 복음주의 편집자 Elliot Miller는 코스에서 기독교 용어가 뉴에이지 사상과 비슷한 것으로 "완전히 재정의"되었다고 말했다. 또 다른 기독교인 평론가는 코스가 기독교와 일치하지 않는 "강력한 안티 성경"이며 창조주와 피조물의 구별을 모호하게 만들고 신비 와 뉴 에이지의 세계관을 강하게 지원한다고 말합니다. [31 ] .

로버트 캐롤 은 코스는 지나치게 상품화되어 ‘개량된 기독교’라는 특징을 지닌 ‘마이너 산업’이라고 비평했다. 캐롤은 그 가르침이 오리지널이 아니라고 말하고, "동서의 다양한 출처"에서 벗어난 것임을 시사했다 [21] .

각주 편집 ]

  1. t Bradby, 미야자카 세이역 2009 , pp. 484–486.
  2. f 크리모, 프라부다 번역 1991 , pp. 74–75.
  3. 기적에 있는 과정 . 내면의 평화를 위한 재단. 소개 , 페이지 1. 2017년 12월 29일에 액세스함.
  4. b 기적의 강의 2017 , p. 19.
  5. b 크리모, 프라부다 번역 1991 , p. 73.
  6. https://facim.org/foundation-course-miracles/about-us/our-vision/
  7. https://www.acim.org/welcome.html
  8. ↑ 에밀리 베닝턴(2017). "기적의 과정에 관하여". 작동하는 기적: 내부 지침을 외부 영향으로 전환 . 사실로 들립니다. ISBN 1622037243
  9. ↑ c 크리모, 프라부다 번역 1991 , pp. 76–77.
  10. ↑ 멜튼, 고든 J. (1990). 뉴에이지 백과 사전 1판 게일 리서치, Inc. 피. 93. ISBN 0-8103-7159-6
  11. ↑ c 크리모, 프라부다 번역 1991 , pp. 80–81.
  12. b 크리모, 프라부다 번역 1991 , p. 78.
  13. ↑ 캐롤 하우(2009). 웃음을 잊지 마십시오: 기적의 과정의 공동 저술가인 Bill Thetford의 개인적인 회상 . 워터프론트 디지털 프레스. 피. 101. ISBN 978-1-889642-21-5
  14. b William N. Thetford 박사와의 새로운 현실 인터뷰 내면의 평화를 위한 기초
  15. ↑ Climo, Prabudda 번역 1991 , p. 74.
  16. ↑ 케네스 와프닉(1989). 사랑은 정죄하지 않는다: 플라톤주의, 기독교, 영지주의, 그리고 '기적의 행로'에 따른 세상과 육신과 마귀기적 과정의 기초. ISBN 0933291183
  17. http://www.jacim.com/acim/
  18. ↑ Boa, Kenneth; Bowman, Robert M. (1997). An Unchanging Faith in a Changing World: Understanding and Responding to Critical Issues that Christians Face Today . Oliver Nelson. ISBN 9780785273523 2018년 1월 조회. 
  19. ↑ Miller, D. Patrick (23 November 2011). Understanding A Course in Miracles: The History, Message, and Legacy of a Spiritual Path for Today . Berkeley, CA : Celestial Arts . ISBN 9780307807793 2018 년 11일 
  20. ↑ Climo, Prabudda 번역 1991 , pp. 77–81.
  21. 캐롤 , 로버트 토드(2003). 회의론자의 사전: 이상한 믿음, 재미있는 속임수, 위험한 망상 모음 . 존 와일리와 선즈. ISBN 978-0-471-27242-7 
  22. ↑ c 크리모, 프라부다 번역 1991 , pp. 77–78.
  23. ↑ Climo, Prabudda 번역 1991 , pp. 77.
  24. b 크리모, 프라 부다 번역 1991 , pp. 77-79.
  25. ↑ “ ACIM Translations ”. Foundation for Inner Peace. 2009년 9월 28일에 확인함.
  26. ^ Bradby, Ruth, "아일랜드의 기적 과정". 147 - 162(Olivia Cosgrove et al.) (eds), 아일랜드의 새로운 종교 운동. 캠브리지 학자, 2011
  27. Gary.R.Renard. Love Has Forgotten No One(방역 『사랑은 아무도 잊지 않는다』) . HAY HOUSE
  28.  딘 C. 할버슨, “자신을 죄가 없다고 생각하는 것”, SCP 저널 7, no. 1(1987): 23.
  29.  Groeschel, Benedict J., A Still Small Voice (San Francisco: Ignatius Press, 1993) 80
  30.  Groeschel, Benedict J., A Still Small Voice (San Francisco: Ignatius Press, 1993) 82
  31. ↑ 존 P. 뉴포트(1998). 뉴에이지 운동과 성경적 세계관: 갈등과 대화 . 음. B. Eerdmans 출판. ISBN 978-0-8028-4430-9 

참고 문헌 편집 ]

  • Ruth Bradby 글쓰기 「기적의 학습 코스」 「현대 세계 종교사전—현대의 신종교, 섹트, 대체 영성」크리스토퍼・파트릿지 영어판 ) 편, 이노우에 준효 감역, 이노우에 준효・이노우에 마도카・후미자와 가나・미야자카 청역, 유서관 , 2009년.
  • 존 크리모 「현대의 채널링」 「채널링Ⅰ」프라부다 번역, VOICE, 1991년.

관련 문헌 편집 ]

  • 헬렌 샤크맨 『기적 강좌 카미마키(텍스트 보급판)』 카토 미요코, 사와이 미코 번역, 중앙 아트 출판사, 2017년.

외부 링크 편집 ]

일본어

  • JACIM - FACIM 공인 ACIM 학습 지원 사이트. 와프닉 박사의 ACIM 이론, 용어집)

영어


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2022/10/21

Is "Spiritual Intelligence" a Valid Concept? | Psychology Today Australia

Is "Spiritual Intelligence" a Valid Concept? | Psychology Today Australia





Scott A. McGreal MSc.
Unique—Like Everybody Else

Is "Spiritual Intelligence" a Valid Concept?
"Spiritual Intelligence" has become a popular idea, but is it scientific?

Posted August 30, 2017

Inspired by Gardner’s concept of multiple intelligences, the concept of “spiritual intelligence” has gained popularity in recent years, and is the subject of several books and websites. Although limited empirical research has been performed to validate the concept, a great deal of nonsense has been written about this topic (e.g. this paper in an actual academic journal) that goes way beyond any empirical evidence. Despite this, I think it is possible to study experiences of a “spiritual” nature from a scientific standpoint without necessarily endorsing spiritual beliefs that are not evidence-based. So, rather than dismissing the concept of “spiritual intelligence” out of hand, I think it would be interesting to consider with an open mind whether spirituality and intelligence can be meaningfully combined and attempt to draw something of substance from the topic. Although several models of spiritual intelligence have been proposed, in this article I will critically examine the concept as developed by Robert Emmons and considers what it might represent if it were a real ability. That is, from a scientific perspective, could there be a genuine form of ability going by the name spiritual intelligence? And if so, what would its nature be?
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Claims about spiritual intelligence using scientific-sounding jargon, as illustrated in this diagram, have been popularized but are not based on empirical evidence
Source: Spiritual Intelligence Training website

Emmons (2000a, 2000b) defines spiritual intelligence “as the adaptive use of spiritual information to facilitate everyday problem solving and goal attainment.” This is distinct from the broader concept of spirituality, which he refers to as a “search for the sacred,” that is, an experience that is meaningful in itself. Emmons argues that spiritual intelligence can be used to improve the overall quality of one’s life, and enhance one’s well-being. More specifically, he regarded it as applicable to problems related to meaning, and to solving problems in the spiritual domain. Emmons claims that spiritual intelligence can bring about personality integration, i.e. “bringing about unity in the person, rescuing the psyche from inner turmoil and conflict.” What Emmons seems to be talking about is something that provides a unifying framework for one’s whole life, especially one’s inner life. In particular, the aim seems to be to bring about a state of functioning characterised by harmony as opposed to conflict, presumably where all a person’s strivings and impulses are coordinated in service of an overarching purpose that is perceived as having deep personal meaning.


Emmons claimed that spiritual intelligence consists of several components: capacity to transcend the physical and material, ability to experience heightened states of consciousness, ability to sanctify everyday experience, and ability to utilize spiritual resources to solve problems. Originally, he also include the capacity to be virtuous, but withdrew this (Emmons, 2000b) in response to criticism (Mayer, 2000) that virtues are non-cognitive components of personality and not really features of intelligence. This criticism could be applied to the other components, but Emmons defended their inclusion. Emmons explained that the first two components relate to a person’s capacity for experiencing transcendental and mystical states of consciousness, such as experiencing a sense of oneness with all things. He argued that spiritually intelligent individuals would be highly skilled in entering such states. The third component, sanctification, refers to be being able to imbue activities of everyday life with spiritual meaning, such as being able to identify a high purpose in one’s daily goal strivings. The fourth component involves religious and spiritual coping, such as revising one’s priorities in life or finding meaning in traumatic experiences.


Emmons justifies the concept of spiritual intelligence using Gardner’s framework of multiple intelligences. I have critiqued Gardner’s theory in some detail in a previous article. Briefly, Gardner proposed that many kinds of abilities deserve to be called intelligences in their own right as opposed to the idea of there being a single general intelligence that can be measured with IQ tests. Although this is a popular idea with considerable intuitive appeal, it has not been supported by empirical evidence and is not scientifically respected (Waterhouse, 2006). One of the problems with theories involving “multiple intelligences’ is that if the theory is correct, then the various kinds of “intelligences” should be statistically distinct from each other and from general intelligence or IQ. That is, it should be common for people to have high ability in some kinds of intelligence, and not in others. However, research to date has overwhelmingly found that diverse abilities involving cognition are strongly positively interrelated. Hence, people who are high in certain abilities, more often than not, tend to be high in others. There are always individual exceptions, but exceptions are what they are, which is the opposite of what Gardner’s theory predicts. This also applies to “emotional intelligence,” another “alternative” intelligence, that has (wrongly) been touted as more important for success in life then IQ. Attempts to assess emotional intelligence have used both “trait” (self-assessment) and “ability” (tests with correct and incorrect answers) approaches. Research has found that trait emotional intelligence is substantially correlated with personality traits (Van der Linden, Tsaousis, & Petrides, 2012), whereas ability emotional intelligence is moderately positively correlated with general intelligence (Van Rooy & Viswesvaran, 2004). This suggests, that emotional intelligence is most likely not a completely distinct type of intelligence, but to some extent the application of general intelligence to the domain of emotions. Similarly, I think it is highly likely that Emmons’ concept of spiritual intelligence would turn out to be correlated with personality and general intelligence as well, depending on how it was measured. Hence, rather than being a completely separate form of intelligence, along Gardner’s lines, it might, if it exists, involve applying general intelligence to the domain of spiritual concerns. Looking at it this way means that the concept can be considered on its own merits without any commitment to some version of Gardner’s claim that there are multiple intelligences that are unrelated to general intelligence (which is not supported by evidence).


Interestingly, although Gardner (2000) is open-minded about the possible existence of “existential intelligence,” the ability to think deeply the nature of reality and one’s place in it, he considered but finally rejected the idea of spiritual intelligence, because spirituality involves phenomenological experiences, which he does not consider intrinsic to the core feature of intelligence, i.e. the ability to carry out computations. John Mayer (2000), who is famously associated with the concept of emotional intelligence, expressed similar concerns that spirituality mainly involves states of consciousness, whereas intelligence is usually defined in terms of abstract reasoning. Emmons (2000b) replied that he believed that the ability to use spiritual information to solve problems justifies considering this ability an intelligence. An alternative that avoids these problems is to consider spiritual intelligence as an ability to reason about and apply insights from “spiritual” experiences.
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Source: Free image from Pixabay

Emmons defines spirituality as a search for the sacred, for experience that is meaningful in and of itself. He defines intelligence as “the implementation of a set of tools to arrive at a more productive, effective, happier, and ultimately more meaningful life.” Therefore, “spiritual intelligence” puts these together to solve problems in the spiritual domain and improve one’s overall quality of life. Note that this is a value-laden definition of intelligence, as more traditional definitions are more value-neutral, e.g. being intelligent in the more conventional sense does not necessarily make one happier, and people who are not highly intelligent can be very happy, such as by being content with what they have. However, being intelligent is advantageous in solving many kinds of problems. Perhaps “spiritually intelligent” people are better at solving problems specifically related to their quality of life? There is evidence that experiences of a "spiritual" nature, such as feeling connected to a larger reality, or having a sense that one’s life is meaningful can have a positive effect on one’s well-being. For example, one famous study on psilocybin found that many of the participants had a profound mystical experience involving a sense of unity with all things, intense positive emotion, and ineffability, that they considered one of the most significant experiences of their lives more than a year later (Griffiths, Richards, McCann, & Jesse, 2006). (I discuss this study in a previous post.) However, Emmons notes that it is possible for spirituality to produce problems as well, stating “spirituality may promote healthy functioning in some realms of life while straining functioning in others.” For example, a person might become preoccupied with spiritual concerns to the point that they neglect more mundane pursuits, or they might experience conflict between how much time and energy they devote to spiritual strivings compared with their other desires, such as pursuing work and relationships. Perhaps, this is where the intelligence part becomes important. That is, having the ability to make use of spiritual experiences in an adaptive and balanced way as opposed to developing some form of spiritual pathology. Hence if one is spiritually intelligent, presumably one can make good use of whatever insights one has gained from one’s experiences, rather than simply feeling good about them, or withdrawing from everyday life into one’s inner world.


In the next part of this article, I will consider what this “spiritual intelligence” might consist of in terms of personality, general intelligence, and why altered states of consciousness might be important for the construct. In the final part, I will consider further criticisms of the concept.

© Scott McGreal. Please do not reproduce without permission. Brief excerpts may be quoted as long as a link to the original article is provided.


Related posts

The Illusory Theory of Multiple Intelligences

Emotional Intelligence and Understanding Psychopathy - a critique



References


Emmons, R. A. (2000a). Is Spirituality an Intelligence? Motivation, Cognition, and the Psychology of Ultimate Concern. International Journal for the Psychology of Religion, 10(1), 3-26. doi:10.1207/s15327582ijpr1001_2

Emmons, R. A. (2000b). Spirituality and Intelligence: Problems and Prospects. International Journal for the Psychology of Religion, 10(1), 57-64. doi:10.1207/s15327582ijpr1001_6

Gardner, H. (2000). A Case Against Spiritual Intelligence. International Journal for the Psychology of Religion, 10(1), 27-34. doi:10.1207/s15327582ijpr1001_3

Griffiths, R. R., Richards, W. A., McCann, U., & Jesse, R. (2006). Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance. Psychopharmacology, 187(3), 268-283. doi:10.1007/s00213-006-0457-5

Mayer, J. D. (2000). Spiritual Intelligence or Spiritual Consciousness? International Journal for the Psychology of Religion, 10(1), 47-56. doi:10.1207/s15327582ijpr1001_5

Van der Linden, D., Tsaousis, I., & Petrides, K. V. (2012). Overlap between General Factors of Personality in the Big Five, Giant Three, and trait emotional intelligence. Personality and Individual Differences, 53(3), 175-179. doi:https://doi.org/10.1016/j.paid.2012.03.001

Van Rooy, D. L., & Viswesvaran, C. (2004). Emotional intelligence: A meta-analytic investigation of predictive validity and nomological net. Journal of Vocational Behavior, 65(1), 71-95. doi:http://dx.doi.org/10.1016/S0001-8791(03)00076-9

Waterhouse, L. (2006). Multiple Intelligences, the Mozart Effect, and Emotional Intelligence: A Critical Review. Educational Psychologist, 41(4), 207-225. doi:10.1207/s15326985ep4104_1

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"Three dimensions of intelligence" - Spiritual Intelligence Training website. (Posting this image here does not in any way imply endorsement by or of this organization.)Morereferences


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Scott McGreal is a psychology researcher with a particular interest in individual differences, especially in personality and intelligence.


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Influence of Spiritual Intelligence on human psychology- a review

(PDF) Influence of Spiritual Intelligence on human psychology- a review


Influence of Spiritual Intelligence on human psychology- a review
February 2020
Sasmita Samanta
Tanmoy Kumar Satpathy

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Abstract
Spiritual Intelligence is one of the most interesting areas in research to understand modern human psychology. The concept of Spiritual Intelligence is an extensive intrinsic development (either in preparation to face day to day problems or just simply achieving mental peace through self-discovery) which helps human beings to tackle the modern-day challenges. Spiritual intelligence helps to achieve healthy work-life balance resulting in professional as well as personal satisfaction. Through the present papers the authors will try to decode how the spiritual intelligence influences the human behavior and to undertake the empirical study on the current topic. For the purpose of the study secondary data is being considered and the observation were very interesting and helps to identify the various researchable variables which will help to contribute a new dimensions to the existing literature. Keywords-Spiritual intelligence, human psychology and human mind and decision making

Process Theology and Philosophy

https://www.qcc.cuny.edu/socialsciences/ppecorino/phil_of_religion_text/CHAPTER_6_PROBLEM_of_EVIL/Process_Theology.htm

Philosophy of Religion
Chapter 6. The Problem of Evil



Section 6. Process Theology and Philosophy


There is an approach to the problem of evil which changes the concept of the deity. This approach has found more people willing to consider it and some to accept it in a post modern world. The concept of the deity is not in conformity to the dogmas of the established religions of the West. There are theologians in the religious traditions of the West who are willing to consider and some even accept that the traditional notion of the deity as a Supreme Being and an All Perfect being may not be the conception that is most consistent with the demands of reasoning.

Although the idea can be traced back to the Greek philosopher Heraclitus (lived around 500 BC), the idea again became popular in the nineteenth century with the advent of the theory of evolution. The idea influence both philosophers and theologians. One group of such theologians is in a tradition of thought known as Process Philosophy. Associated with this approach are philosophers such as Alfred North Whitehead and Charles Hartshorne.

Process philosophy and Open Theism--From Wikipedia, the free encyclopedia.

Process theology is a school of thought influenced by the metaphysical process philosophy of Alfred North Whitehead (1861-1947).
Open theism, a theological movement that began in the 1990s, is similar, but not identical, to Process theology.

In both views, God is not omnipotent in the classical sense of a coercive being. Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature. The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God and creatures co-create. God cannot force anything to happen, but rather only influence the exercise of this universal free will by offering possibilities. See the entries on Process theology, Panentheism, and Open theism.

Process theology--From Wikipedia, the free encyclopedia.

Process theology (also known as Neoclassical theology) is a school of thought influenced by the metaphysical process philosophy of Alfred North Whitehead (1861 - 1947).

The concepts of process theology include:God is not omnipotent in the sense of being coercive. The divine has a power of persuasion rather than force. Process theologians have often seen the classical doctrine of omnipotence as involving coercion (arguably mistakenly), and themselves claim something more restricted than the classical doctrine.
Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature.
The universe is characterized by process and change carried out by the agents of free will. Self-determination characterizes everything in the universe, not just human beings. God cannot force anything to happen, but rather only influence the exercise of this universal free will by offering possibilities.
God contains the universe but is not identical with it (panentheism)
Because God contains a changing universe, God is changeable (that is to say, God is affected by the actions that take place in the universe) over the course of time. However, the abstract elements of God (goodness, wisdom, etc.) remain eternally solid.
People do not experience a subjective (or personal) immortality, but they do have an objective immortality in that their experiences live on forever in God, who contains all that was.
Dipolar theism, or the idea that our idea of a perfect God cannot be limited to a particular set of characteristics, because perfection can be embodied in opposite characteristics; For instance, for God to be perfect, he cannot have absolute control over all beings, because then he would not be as good as a being who moved by persuasion, rather than brute force. Thus, for God to be perfect, he must be both powerful and leave other beings some power to resist his persuasion.


The original ideas of process theology were developed by Charles Hartshorne (1897-2000), and were later expounded upon by John B. Cobb and David Ray Griffin.

Process theology soon influenced a number of Jewish theologians including British philosopher Samuel Alexander (1859-1938), and Rabbis Max Kaddushin, Milton Steinberg and Levi A. Olan, Harry Slominsky and to a lesser degree, Abraham Joshua Heschel. Today some rabbis who advocate some form of process theology include Donald B. Rossoff, William E. Kaufman, Harold Kushner, Anton Laytner, Gilbert S. Rosenthal, Lawrence Troster and Nahum Ward.


Alan Anderson and Deb Whitehouse have attempted to integrate process theology with the New Thought variant of Christianity.

Thomas Jay Oord integrates process theology with evangelical, openness, and Wesleyan theologies.



In their view the deity or "god' is seen less as an entity than as a process. The reality of the deity has not been fixed and the being is still developing. The deity and its creations have a bipolar nature. All existent entities have a mental pole or nature and a physical pole or nature as well.

For these philosophers traditional theism does not work, particularly when considering the discoveries of modern physics, so they conclude that a new concept of God, is needed along with the view of the world we experience .

As they see it there are a number of problems with traditional theismGod’s determination of the future (or knowledge of it) conflicts with human freedom
Infinite goodness is incompatible with evil
Problems with a spiritual being as the cause of anything material
Science and the Theory of Evolution has proven the account in Genesis wrong
Creation of the entire universe from nothingness ( ex nihilo) is incoherent because it is thought to be metaphysically impossible to get something from nothing
“beginning of time” is a self-contradictory notion
God’s consciousness cannot change if it is of all infinity at once - but consciousness must change
Why would a deity want its creations to do anything if doing so does not bring about any change in an eternal deity?

The principle problem is that as the traditional concept of God is considered as incoherent or beset with problems, the traditional conception of deity has led to atheism: first the dualistic nature of the concept of god led to a materialistic science and secondly, there was no longer room for God or divine causation.

Dualism is the view that humans are composed of matter or physical substance (body) and spiritual substance (soul) . But where is the soul to be located in the dualist view? Is the soul in the body, or is the body in the soul? How do two such dissimilar substances relate to one another or interact? Materialism is the view that only matter exists - no non-physical substances exist. Thus, if the non-physical or spiritual mind cannot influence the body (as there is no mind located in the physical body), then neither could a spiritual entity or deity (god) influence the material world. There is also no way to explain how the physical universe or world could be in a spiritual being or entity such as a deity or god.

With materialism our knowledge is limited to what is empirically verifiable, what we can detect with our senses, perhaps aided by physical devices and mathematical analyses. The non-physical or spiritual realm is not available to physical detection and so all claims about spiritual beings are beyond verification because they cannot be empirically detected or proven. We cannot sense the deity (god) and so for materialism there is no such being.

So the metaphysical traditions of dualism and monism-materialism each present significant problems for the traditional conception of a deity.

With Process Metaphysics there is a different view of what is real. There are no “substances” or static independent realities. Instead, there are “actual entities” seen as a dynamic collection of events. With this view because all is in causal motion, there is also creativity. There are in addition to the actual entities “eternal objects” –patterns of events which permeate all reality. Some philosophers called these the “universals”. Within the Process view nature itself is comprised of creative, experiential events.

So how is the deity viewed by Process Theology? The deity is thought of as the everlasting eternal entity. The “god” is a dynamic collection of events, the pattern of which permeates all of reality.

How does such a deity enable the Process Theologians to respond to the Problem of Evil? Well to begin with the eternal process can only “create” a world with multiple finite freedom and any world with multiple finite freedom must contain the possibility of evil. While no particular evil is necessary, the possibility of there being some evil is necessary. The deity can influence all events, but only as persuasion. Unfortunately in this view humans suffer more, because there are more possibilities open to them.

The traditional concept of the deity is further altered in that when considering the idea of a god’s Omniscience in the Process view the deity (god) does not know the future. Since all events exercise some self-determination, the future is not knowable (in principle). However, once something is, then God can know it. How does this change our concept of God? The Process idea of the deity is not one of an all perfect being that is all knowing and all powerful and detached from the physical universe existing in an eternal spiritual realm. Instead the deity is seen as existing both within and beyond the physical universe. This is Panentheism. The deity of process philosophy is viewed a partly in the creation and partly beyond or outside of its creation. There is a relation of the creator to the creation. It is one of cooperation. The deity attempts to entice the creations to work with the deity but the creations (humans) cannot be forced to do so. The deity acts on the creations through the attraction of its values. The deity can influence the conscious creations but does not directly act upon them and does not force cooperation or compliance.

Process Philosophy is now most commonly associated with the English philosopher, Alfred North Whitehead (1861-1947), and his book Process and Reality: an Essay in Cosmology (1929) is considered one of the most important expositions of process philosophy.

The main application of Whitehead's position was put forward by his pupil, the American philosopher Charles Hartshorne (1897-1999), whose main works include The Divine Relativity (1948) and The Logic of Perfection (1962).

http://www.meta-library.net/ghc-hist/proce1-frame.html

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Two particularly good works on Process Theology are these:

Process Theology by John B. Cobb, Jr. (ENTIRE BOOK) An outline of Process Theology, written by one of its creators.

What Is Process Theology? by Robert B. Mellert (ENTIRE BOOK) Dr. Meller writes about Whiteheadian thought, without the jargon and technical intricacies, so that the lay person might have better understanding of the thinking of the founder of process philosophy.

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Consider this manifestation of the reworking of the idea of the deity away from the traditional and toward the post modern by the Roman Catholic priest who is head of the Vatican Observatory is a trained scientist. Dr George Coyne has spoken and written about the relation of Religion to Science. He has expressed his view that there need not be a conflict of religious belief with scientific findings. In the controversy concerning Intelligent Design and Evolution Dr. Coyne has expressed these views concerning the nature of the deity.

" Religious believers who respect the results of modern science must move away from the notion of a God who made the universe as a watch that ticks along regularly. God should be seen more as a parent or one who speaks encouraging and sustaining words. Scripture is very rich in these thoughts. It presents a God who gets angry , who disciplines, a God who nurtures the universe. The universe has a certain vitality like a child does. It has the ability to respond to words of endearment and encouragement...Words that give life arte richer than mere commands of information. In such ways does God deal with the universe. I claim that Intelligent Design diminishes God , makes her/him a designer rather than a lover. "

From "The Pope's Astronomer" in New York Daily News, December 26, 2005, p. 33.

This sort of a deity can coexist with evil and work in subtle ways to counter it through the actions of those who would do such deeds as would be called evil.


Proceed to the first section by clicking here> next


the Jesuit prayer called Daily Examen

Meeting for Learning 

I mentioned the Jesuit Examen a couple of times during the week. This week I have sat with an adaptation, and I have adapted it further so that the language speaks to me. I am attaching it in case any of you are interested. You may like to write one with words that work for you. (This is not a project nor homework - just sharing because I had hoped to have a handout for you during the retreat)

 

Love, and all the best with this year of intention

Jenny


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Practicing being open to the promptings of love and truth in my heart
Adapted from an adaptation of the Jesuit prayer called Daily Examen

Reminder to self 

This practice may increase my sensitivity to the promptings of love and truth in my heart, and support me in my discernment of where I am being led.
Sometimes it can be done mentally. At other times it may be good to write down my response, to record it for future reflection and to note changes.
It can be done any time through the day, after a meeting or conversation, or last thing at night.

Five steps of Daily Examen

After some silence give space for each of the 5 steps below before finishing with silence.

1. I give thanks for the blessings of today
2. I ask myself what were the surprises or unexpected promptings today that showed me the movement of spirit?
3. Was I able to respond to the promptings of love and truth?
4. Was there an area where I was prompted but didn’t respond, somewhere that I am being nudged to focus attention or take acton?
5. I pray for guidance tomorrow to be open to spirit, to celebrate something, to let go, to deal with some issue, to be open to a conversation in some area.