Category: Spirituality

Introduction

Interreligious interactions are quite common and in spite of the numerous challenges that religion present against dialogue, nonetheless, certain individuals have pioneered in the aspect of spiritual exchange. Dialogue requires circumventing an obstacle at the spiritual stage to ensure that it becomes possible on a large scale at the same time is motivated by official channels.

This has been attained in the recent past, even though this effort is yet to take root among a majority of believers. Nonetheless, individuals are still in a position to reflect on the spiritual impact of such development (Bethune par. 1).

Dialogue has increasingly appeared challenging in terms of its depth from the previous time until now. There has been various exchanges within a neighbourly setting or at the educational level although a strong fear consume the parties, immediately the dialogue touched on more in-depth issues regarding the rationale for personal belief or experience of prayer.

To Westerners, such fear is tantamount to actual terror. Engagement in the counterpart’s prayer and communing in the sacred was regarded as the “abomination of desolation.” Nevertheless, attitudes developed timidly initially but this became radically with time (Bethune par. 2).

Attitudes developed within experiences of interreligious interactions clearly indicate that exchanges at the spiritual perspective were practical and astonishingly life-giving (Bethune par. 3).

Impact of interreligious exchanges

From anin-depth point of view, persons absorbed in their respective religious customs have the opportunity to share their experiences of faith and dedication, prayer meditation, methods and expression in their quest for the truth.

Interreligious dialogue usually drives individuals to share their rationale for their faith, and is limited by the existence of disparities, which can at times be prominent, but eventually, they yield to humility and trust to God. Thus, Christians are presented with a chance to present to others the opportunity to know the Gospel principles (Bethune par. 2).

Prayers and religion

Prayer and theology are expressed in different perspectives in the spiritual lives of both Christians and Buddhists. To begin with, mediation inclines towards Theravada Buddhism relative to rituality. It is a component of the noble eight-fold course and is crucial for spiritual growth.

On the other hand, Christianity involves an inverse arrangement the actual significance conferred customarily to communal worship and the sacraments. The restoration in Christian meditation, commonly via eastern influence, ignores the lack of certain things like the prayer of the heart found in the New Testament (Cowdell 193).

During the sixteenth century Carmelite reform, the greatest development of the Christian religion customs was remarkably mundane at times. With respect to Teresa of Avila within The Interior Castle the experience of meditation and the measure of the ideal spiritualist was not on the basis of a person’s psychophysiological position, but on the other hand, there is need to consider an individual’s humility, acceptance of toil, and appropriateness for community existence.

Worth noting, meditation within countries practicing Theravada has declined and most monks have stopped the practice altogether. Such event echoes Christian circumstances in which those practices have failed to involve the majority of the believers (Cowdell 194).

However, both Buddhists and Christians share many similarities. Any credible work on theology will describe the similarities of Buddhist and Christian modalities, while stressing on various aspect including; (a) the experiences of personal dissolution, (b) the residence of everything, (c) the Nihil, (d) the sense of need for moral change, (e) the trend towards a suppression of the body and its desires in preference for celibacy and asceticism, (f) the support of communal existence as a means of purgation, (g) the association of humans difficulties with ignorance and the consequent quest for knowledge, and (h) the awkwardness that commonly the association of spiritualists with the orthodox (Cowdell 194).

With regard to the theme of revelation, Christianity and Buddhism have become increasingly consistent in recent years. The Buddha together with Buddhism derived from an assessment of the dynamic human conditions, although customarily Christianity pursued a higher level since it was religion of revelation.

However, because what was successfully a final argument on this matter by Karl Barth and alongside his ‘positivism of revelation’, Christian philosophers have been increasingly ready to compromise a theological preliminary point from down, as opposed to maintaining on that from up like in the previous times (Cowdell, 194).

Both Christianity and Buddhism appreciate the aspiration embedded in the human form. In this case Christianity regards it from an elevated perspective. On the other hand, Buddhism holds that human problems stems from ignorance similar with the Gnostic and hermetic version of Christianity. Still differently analysed, Christianity relies on ‘the fall’ mainstream manner of approaching the whole person and the conditions associated with him or her.

Nevertheless it is quite evident from the point of view of both religions’ anthropology that the human being is incomplete. The reactions to such awareness obviously are different. With regard to Christianity, the purpose of the spiritual existence has been to achieve the status of the fullness of the stature of the saviour.

The Orthodox churches in this regard consider it to imply deification, particularly in the Eucharist. Buddhism, on the other hand, has addressed the discharge from the needs and cravings, through the karmic wheel. However, this cannot be attained through repentance from whatever conception of sin, but rather through patient aspiration to achieve personal humility, the absence of any basis of the five skandhas, and hence advancing to the extinction cessation of nirvana (Cowdell 196).

The religions distinguish from one another on the materials available for spiritual progression. The Christian program concerns seeking for the sustenance of God or rather for the assistance of a collection of episodes and ordinances in which the transgressor can experience the Christ (radical Christians), while that of the Buddhist deals with a fight for spiritual freedom within just the limits of human resources.

According to Dubarle (71), whereas human assets in Buddhism are at a premium, it is nevertheless far from atheistic humanism converse to the common understanding. It minimally sustains the sense of harmony with everything that impedes the coming out of a promethean spirit. It also identifies the existence of ‘the other shore,’ although in the Lesser Vehicle it qualifies as a shoreline studded with a track of God (Cowdell, 196).

Conclusion

Buddhism besides being agnostic to in various perspective of God, including the Buddha’s plain scepticism to the ‘inferior’ Gods of a seemingly polytheistic Mahayana pantheon, it is also agnostic concerning the human person and its existence. At this point Buddhism is most divergent from its counterpart Christianity. However, Christians should not boast of their apparently superiority with regard to matter of religious believe. This paper focuses on those Christians who are God’s vociferous believers and seeming confidantes.

Works Cited

Cowdell, Scott. Buddhism and Christianity. Pp.190-198. 1989. Web.

de Bethune, Pierre-Francois. Christian-Buddhist Dialogue as Spiritual Experience.

Monastic Dialogue; translated by Sr. GilChrist Lavigne. Bulletin 52, January 1995. Web.

Dubarle, Daniel. Buddhist Spirituality and the Christian Idea of God. Concilium 116(1079): 71.

Introduction

The New Testament (NT) surveys are imperative in religious studies. The lessons play a significant role in assisting people in interpreting various scriptures in the Bible effectively. Moreover, NT analysis improves one’s ability to understand the major concepts in the Bible. The NT surveys are necessary since they introduce learners to the new covenants. NT assessments have been of great significance to me since I have enjoyed reading various scriptures and improved my understanding of the themes. Moreover, I have benefited from the analyses since they have impacted my spiritual, intellectual, and social development.

Spiritual Development

One of the essential aspects of the NT surveys is that they help learners understand the meaning of spiritual development. Students are encouraged to read various books in the NT to ensure that they improve their relationship with God. One of the verses that I analyzed was Matthew 26:27-29, which involves a new convent with the disciples. The scripture is vital since it helps people to understand the importance of maintaining their agreement with God. The verse also contributed significantly to my relationship with God since it encouraged me to emulate Jesus’s holy acts. In many cases, humans fail to understand God’s love due to their focus on material gain (DeSilva 648). Thus, this survey has enabled me to learn that God’s love is sufficient for us, and individuals should create an excellent relationship with their maker. Being mindful is another critical approach that enables people to improve their relationship with God. Consequently, the NT survey has allowed me to appreciate ways of being careful in everything I do. For instance, I have learned about the prominence of viewing everyone as God’s creature irrespective of the differences. Therefore, spiritual development is an essential aspect that people should consider.

People are encouraged to ensure that they search for meaning in life. Thus, spiritual development is one way to help humans understand their purpose in society. Moreover, Christians are motivated to have a sense of connection to something bigger than themselves. The survey has allowed me to learn about God and become more attached to him. The scriptures that I have read during the study have enabled me to have a great connection with the Spirit. Understanding that the Lord has control over all humans and nature is another crucial aspect that improves one’s spiritual life. Conversely, I have learned in the survey that my connection with God can be improved by reading more scriptures.

This course has primarily enhanced my love for God since I have analyzed various scriptures. For instance, John 3:16 is one of the books that has helped me learn about God’s grace. The reading shows that God gave his only son to save the lives of those who believe in him. Thus, God has a great love for his people, and humans should also guarantee that they enhance their gratitude to the creator. The survey has also allowed me to learn that God is love as depicted in the Bible.

Intellectual Development

Intellectual development is encouraged as it allows individuals to understand the Bible and the Christian faith. In this case, the surveys have helped me learn the literature, themes, and NT’s settings. The theme of the new convent is one of the concepts that I have primarily analyzed in NT. I used to read my Bible without having in-depth research about the concepts being discussed. Nonetheless, the NT survey has enabled me to critically analyze the scriptures and guarantee that I understand their messages. Furthermore, Jesus used parables on some occasions, making it hard for some people to interpret his works. Consequently, the course has facilitated me in gaining skills in interpreting such verses.

Understanding the Christian faith is one of my most outstanding achievements in this course. I have learned about various aspects of Christianity using the NT. Before this survey, I thought the Christian faith only involves reading the Bible and worshiping God. However, the assessment has enabled me to learn that Christianity entails different acts that have been encouraged in the Bible. For instance, individuals are motivated to love their neighbors and help the needy (DeSilva 397). The appraisal has also helped me change the way I used to think about the NT. Previously, I viewed the NT as just a book that guides Christians. Nonetheless, the study has been of significant influence since I have learned that there are different books in the NT. I have discovered that there are the Gospels, the Epistles, and the Book of Revelation. I have also learned the major themes about the ministry, death, resurrection, and ascension of Jesus.

Learning helps individuals improve their understanding of a particular topic. Moreover, the main aim of education is growth. Hence, the survey has allowed me to learn the importance of gospel education. Typically, education helps people acquire skills to interact with different characters in the community. Consequently, the NT course has been of great significance since I have learned how to live according to God’s will. I have also gained more love for learning since I want to acquire more knowledge about the NT and other topics in my studies.

Social Development

Social development is an essential factor that has been encouraged in many institutions. Typically, it involves improving the well-being of every individual in society so that each can reach the full potential. In this case, the NT survey has played a significant role in enhancing my social growth. For instance, I have learned how to minister and ensure that people understand different Biblical concepts. Interacting with persons of different beliefs is difficult for many persons. Thus, this course has improved how I relate with other characters in the community. The world is diverse, and people have varied cultural values and practices. Therefore, the survey has helped me gain an understanding of other people’s attitudes and behaviors.

Many organizations have experienced workplace conflicts due to issues such as religious discrimination and racism. Cases of people who have lost their jobs due to prejudice have also been encountered in many institutions. Hence, this survey has allowed me to learn about the different ways that individuals can improve their relationships with their colleagues. For instance, the Bible encourages people to love their neighbors, which can be applied in the workplace and back home. Modern society is full of wicked acts such as terror attacks and violence. Moreover, people radicals are attacking worshippers in their sacred places. Hence, this NT survey is vital since it enables individuals to spread love and limit society’s immorality. Moreover, the study helps learners to gain more knowledge about socializing, allowing them to interact with persons from different countries with ease.

Christian service, ministry, and witness are practices that people can use to spread their message about God’s gospel. Thus, this NT survey played a significant role in equipping me with adequate knowledge about Christian services. For instance, I have learned about the importance of helping those in need in the community. Ministering the gospel is another essential aspect that I have acquired. I can interact with different people and teach them about God’s word as depicted in the NT. Many people have witnessed God’s grace in their lives. However, they lack skills on how to spread their message about God’s sufficient love and deeds. Consequently, this survey encouraged me to be a witness of God’s great endeavors. Additionally, I have learned that I should love my neighbor as it is one of the Lord’s teaching. The scriptures I have analyzed in the survey show that people should live in unity and care. Moreover, Jesus encouraged his followers to spread love since it is one way of gaining blessings.

Conclusion

The NT survey is a critical approach that should be encouraged in learning institutions. The course plays a significant role in helping individuals learn more about the scriptures. Furthermore, it helps in advancing a person’s relationship with the creator. NT survey involves analyzing different scriptures and understanding their message. Thus, the course is essential as it allows spiritual development. Intellectual development is also achieved using the NT survey since it contributes to a character’s knowledge and understanding of the NT and the Christian faith. Social development is another vital aspect that people should exercise. The course is used to ensure that learners can improve their social skills, enabling them to interact with others in society. In essence, the NT survey is necessary as it helps people to learn more and comprehend the NT concepts.

Work Cited

DeSilva, David A. An Introduction to the New Testament: Contexts, Methods & Ministry Formation. InterVarsity Press, 2018.

Definition of a youth ministry

It is a grouping that is age restrictive and has a common objective in its operations. The youth ministry is guided by a common faith upon which its believers source their togetherness. The sole aim for the formation of the youth ministry is to encourage the young people to learn more about their faith and engage themselves in spirituality. It is also aimed at reaching out to the big population which has never had an opportunity to hear the gospel. The organization also enhances youth integration where open activities in recreational avenues are enjoyed by the participating members. All these objectives are entitled to the creation of strong bonding among the young people in society.

The ministry has a difference in meaning depending on the denomination it falls into. The protestant churches regard the ministry as the service extended by the ordained ministers or pastors. Ordained clergy, lay leader, or a volunteer person can also initiate the ministry’s operations in the case of youth. On the other hand, the Roman Catholic Church believes that youth ministry is not a clergy membership but a function of the church. Therefore, the term youth ministry leaders are more exhibited other than the youth minister. This difference in leadership terms gives the extent of the church’s control over the ministry.

In unitary universalism, youth ministry involves a large congregation formed by members from a vast region. For instance, we have the young religious Unitarian Universalists (YRUU) which is ranked as one of the largest youth ministries in the world. The objective of such ministries changes with time to suit the prevailing issues in the youth departments. Some of the core objectives include youth empowerment, partnership, and the implementation of educational programs.

The purpose of youth ministries

The ministry objective can therefore be generalized to be an educative one. This is because it is through such ministries that the young generation acquires spiritual and personal growth. The already acquired knowledge is further used in the advancement of Christianity among the people of the world.

The participation of the youth ministries in the extra curriculum activities assists in the realization of talents among the youth. This is because they give the young people a chance to show what they are capable of delivering, which is later cultivated into a career. A good example of such is the promotion of the upcoming musicians who later tend to be very prominent in the music world.

The ministry advocates for integration among different communities in the world. Different ideas from different people are therefore exchanged in the process. It is, therefore, true to say that the establishment of the youth ministries encourages diversity amongst people.

Youth Ministry also provides the parental role; this is where support programs are initiated to ensure a morally upright upbringing of the young generation. This role is aimed at ensuring prosperous and well-disciplined individuals in the future. The ministry also contributes to medical and financial aids to needy people in society. The move is directed towards alleviating poverty amongst the communities.

Who are the youth leaders?

Youth leaders are persons who regulate and coordinate the activities within the youth ministry. In most cases, such persons act as role models to the rest of the young people in the group. A youth minister is held accountable for the actions and the activities of the group as he or she is assumed and also mandated to be in charge. In the case of protestant churches, such leaders may consist of ordained clergy or members of the church while in the case of the Roman Catholic Church, the leaders ought to be just members of the church but not the clergy.

Who are youth ministry learners

Youth ministry learners are all people under the age prescribed by the ministry’s constitution. To be more specific, the youth learners are all the subscribed members of the youth organization. However, it also includes everyone else who falls under such categories because the youth ministry is entitled to ensuring effective and productive life among the young generations regardless of their registration status. Since the activities of the youth ministries touch the hearts of all people regardless of their age, it can be concluded that a youth ministry learner can be everyone in society.

Qualities of a youth minister

For a person to qualify as a youth leader there are certain leadership characters or qualities he or she needs to possess. The first quality of a youth leader is that he or she should have a God-centered heart. This is because he or she will be obligated to lead people from different origins and of different behaviors. It does not mean that one has to possess a lot of knowledge to be a leader, but it is important to have a basic understanding of the faith he or she believes in. Such faith will enable him or her to demonstrate a close relationship with God as it will be practically impossible and to guide others on what he/she, as a leader, is not capable of doing. As a leader, more time should be devoted to reading the bible since it is the source of wisdom (DeVries, 2008 p.12).

A leader should have a servant’s heart; this character enables a leader to devote more time to serving the people below him or her. The extra time will also be directed towards ensuring a smooth flow of activities in the ministry. A big shoulder is also an important character that a youth leader should possess. This is because; very many young people will come over to seek help from him or her. Leading a young generation of people who are faced with a lot of difficulties in their daily activities requires him or her to have empathy for the followers. The availability of the youth leader should be guaranteed at all times since he or she might be needed at any time and hour of the day.

A great sense of responsibility and authority should be a requirement for a youth leader. Considering the diversified operations of the organizations, i.e. in the entrepreneurship and investment activities, accountability and responsibility will be highly valued in his or her duties. As a leader, exercising authority should be obvious while the followers are also supposed to adhere to their leader’s decisions. Wise and responsible decisions therefore ought to cultivate from this youth leader. It is also significant for a leader to have a positive attitude towards life because many people will come seeking motivational encouragement, otherwise, it would lead to frustration. Moreover, the youth leader should therefore give hope whenever one of the followers needs it.

Purpose of a youth minister

The most essential function of the youth minister is to coordinate the activities of the ministry. A youth minister should also act as an example, both in behavior and character. This is because he or she will be the ministry representative and his character will portray what is required from the group. A youth minister will also chair the meetings within the ministry and will also need to be fully equipped with all the relevant information concerning the group and the scriptures.

Who are youth ministers?

Youth ministers are all selected leaders in the youth ministries who may comprise the clergy, lay leaders, senior pastors, youth coordinators, and other youth workers. A youth minister can also consist of any other person who assists in the delivery of the ministry’s agenda to the members or the general public. The youth minister though is required to possess the youth interests at heart. This is because all the actions that he or she might extend should be aimed at improving the welfare of young people.

How are Youth Ministers responsible for attending to personal spiritual development? Acting, as an example for his or her followers, will greatly contribute to the growth and development of the followers. Since they have the authority over their subjects, they should advance corrections and proper advice to the followers thus assisting them to grow spiritually.

What should the Youth Ministry Learners, learn

The youth ministry learners should learn all the positive attributes which will help them to develop spiritually, mentally, psychologically, and physically. The learner should also learn more about his or her faith and should undergo theological training where the bible and philosophy will be exhaustively tackled. The learners should learn and understand the purpose and reason for their creation by God (Fields, 1998 p.12).

What is the method for teaching and learning

Group discussions where each group will handle a specific topic should be encouraged to include the diverse members’ contributions. The internet or website question and answers technique can be used to educate the interested parties.

What kind of environment is conducive to Youth Ministry

A comfortable environment should be created, for instance, such meetings should be held in the learning institutions and areas of work. This is because such places possess high concentrations of the young population which the group targets. The ministry should take its message closer to the target group. The use of information technology in the ministry’s activities like website and internet facilities will greatly boost its operations as many people will be reached through such modes (Robbins, 2004 p.276).

How is this environment created?

Such an environment is created through proper coordination with the institution’s and firm’s management. Proper time coordination should also be emphasized be done to enhance high attendance.

References

DeVries, M. (2008). Sustainable Youth Ministry: Why Most Youth Ministry Doesn’t Last and What Your Church Can Do About It. New York, Intervarsity Press. Web.

Fields, D. (1998). Purpose-driven youth ministry: 9 essential foundations for healthy growth. New York, Zondervan. Web.

Robbins, D. (2004). This Way to Youth Ministry: An Introduction to the Adventure. New York, Zondervan. Web.

Spiritual gifts are abilities given by God to human beings the moment they receive salvation and become Christians. The spiritual gifts are supernatural and are to be used to give glory to God. Moreover, the gifts may also entail natural abilities but they are enabled by the Holy Spirit.

The bible says in that”… let him do it as of the ability which God giveth: that God in all things may be glorified…” (1 Peter 4:11). God gives the spiritual gifts to individual Christians in church so that they can use them to build the church. Therefore, the spiritual gifts are not for personal edification but for the common good of the whole church or the body of Christ.

Every Christian is important in the body of Christ because they have different gifts and each is very important. Paul says in 1 Corinthians 12:15 that every member of the church is important as he compares the church with the body and says that each part of the body is important because once it stops function the whole body hurts.

On the other hand is the fruit of the Holy Spirit and they include “peace, joy, goodness, patience, love, self control, faithfulness and gentleness” Galatians 5:22-23. The fruits of the Holy Spirit are a sign of the presence of the Holy Spirit in a Christian. The fruits help a Christian to live Christ-like life because they change one’s life and work against fruits of the flesh. The difference between spiritual gifts and the fruits of the Holy Spirit is that the former are given to edify the body of Christ and the later to edify an individual.

The spiritual gifts shows spiritual concepts when they are used for the common good of the church and the gifts’ bearers do not boast and use them for selfish gains. Furthermore, maturity is exhibited through spiritual gifts when all the members are treated as equal in spite of how insignificant their gift may look because each member of the body of Christ has a role to play to build the Church.

Speaking in tongues is the ability bestowed upon a believer by the Holy Spirit and given to whomever the Holy Spirit desires. It involves uttering words in foreign languages that the person did not previously speak. The purpose of speaking in tongues was to act as sign to the non-believers (1 Corinthians 14: 21).

Moreover, baptism in the Holy Spirit refers to the filling of a believer with the Holy Spirit. The evidence in the bible shows that Jesus Christ would baptize his people in the Holy Spirit and he told his disciples after his ascension to wait in the temple in Jerusalem for the baptism in Holy Spirit¹. They were baptized and given the ability to speak in tongues during the day of Pentecost (Acts 1:2). People filled with the Holy Spirit have power given to them in order to make Disciples of Christ through the preaching of the gospel.

Speaking in tongues is not a necessary sign of baptism in the Holy Spirit. It is not a sign because every believer is filled with the Holy Spirit the moment they confess Jesus Christ as personal saviour and the fruits of the Holy Spirit begin working in them to transform them from their sinful nature. Speaking in Tongue is a gift given to believers that God wishes to act as a sign to the non-believers of the existence of the messiah².

Finally, speaking in tongues today is still valid because some non-believers still need a sign in order to believe in the messiah. The bible says in 1 Corinthians 13:8-10 that tongues will be stilled, prophecies and knowledge will go away because we know them in part but we shall know known them fully when perfection comes³ (Feeney 2004). The perfection has not yet come and so speaking in tongues as still valid today.

Bibliography

Dunn, James. “Forty years on: An appreciation and assessment of baptism in the holy spirit.” Journal of Pentecostal Theology 19, no. 19 (2010), 2-11.

Feeney, Jim “The spiritual gifts of the holy spirit are for today.” Home of Pentecostal Sermons and Bible Studies) 2004. Web.

Hudson, Neil, “Dealing with the Fire: Early Pentecostal Responses to the practices of speaking in tongues and spoken prophecy.” Journal of the European Pentecostal Theological Association 28, no. 2 (2008), 145-157.

Footnotes

1. Neil Hudson. “Dealing with the Fire: Early Pentecostal Responses to the practices of speaking in tongues and spoken prophecy.” Journal of the European Pentecostal Theological Association 28, no. 2 (2008), 145-157
2. James Dunn. “Forty years on: An appreciation and assessment of baptism in the holy spirit.” Journal of Pentecostal Theology 19, no. 19 (2010), 2-11.
3. Jim Feeney. “The spiritual gifts of the holy spirit are for today.” (Home of Pentecostal Sermons and Bible Studies) 2004.

Introduction

Any person with the zeal to succeed in life has to make sound decisions on issues that concern his or her life. Decision-making is an important process that involves selecting among available alternatives the best factors that will have a great impact in one’s life. People have to face decisions on the careers to pursue, relationships, and work coupled with how they are going to spend their time effectively doing the right thing.

These are just some of the issues that call for decision-making skills. Having emphasized on the importance of the decision making process, a person needs to gather relevant information that will aid in discerning the right path to avoid doing anything absurd or wicked and not pleasing to the eyes of God. The decisions that we make in life should be aimed at deepening our bond with God as this aspect underscores the ultimate goal in life.

At this point, spiritual discernment comes in as it underlines the decision-making process that Christians can use since it helps them to overcome their own personal will in life (Liebert, 2008) and make great decisions that are in line with the will of the almighty God.

Spiritual discernment is the ultimate secret weapon that can be used by Christians who are interested in drawing closer to the Lord as they progress in life as it guides them to make the most informed decisions that align them with the will of God.

Personal position

Making a decision on the career that you are going to take is very critical as this move determines the kind of life that you are going to live on earth before going to meet with your maker. Unfortunately, in the society we live in, most people have not been taught on decision making especially on issues concerning vocational calling (Bieber, 2010). From my point of view, when making career decisions, Christians should be guided by certain factors with the main one being prayerful.

In the decision-making process, sparing some time to invite God through prayer affects the outcome of the decisions that you make. By telling God your greatest desires and showing that you need Him in making decisions, He enlightens you on the best decisions that you can make, as the Lord is interested in every aspect of our life. God may not speak to us directly, but through circumstances that will guide us in making good decisions (Horton, 2009).

Praying helps us in getting closer to the Lord, which enables us to discern different ways in which He communicates to us and this aspect is the perfect guide in making the appropriate decision when choosing a career path. The importance of prayer is undisputable as it also helps in defeating the devil that can lure Christians to career choices that will lead them to committing sins which is against the will of God (Wilkie & Cannon, 2006).

Another aspect that needs to be put into consideration in making decisions on a career is the person’s interest. There is a need to identify your interest and compare them with the available careers. Having sought for God’s guidance in selecting your career, His will leads you to the right career that is aligned to His will.

Discernment involves making decisions and God’s purpose for us is to bless us abundantly though He does not have a definite plan for each person, as He wants us to make our own decisions on the kind of life that we want to live. Therefore, there is a need to know what interests you as an individual as it will guide you in making the most important decisions in life. In addition to your interests, finding out your strengths and weaknesses will play a pivotal role in making a decision concerning your career.

By knowing your personal interests, strengths, and weaknesses, it is easier to know the career that will draw you either closer or further to serving the Lord. These are factors that many Christians ignore when making decisions on the career path they are going to take.

As a Christian, one is supposed to associate with people who believe in the word of God and can offer good advice. God had a reason for bringing such people in your life and you should utilize this opportunity. Young people tend to think that they are more knowledgeable than elders are; hence, they end up making poor decisions in the career choice. This trap can be easily avoided by seeking some advice from elders as they may have a better experience in life.

Ask them on the best available careers that you can join and continue to serve the Lord faithfully. Seeking wise council from elderly people around empowers the youth with useful information on the competition in a certain field. Based on the new information acquired, they can make the right career choice.

However, as a Christian, you should not let other people’s guidance together with their opinions and philosophies about certain careers solely guide you in making your decision, as you are the custodian of your own destiny. At this point, you should rely on sound judgment, as God wants us to be good decision makers so that we can have some impact in the world.

Another factor that should be put into consideration when making a career choice decision is the bible. This life guide is so far the best book that has been written in the history of humanity. Christians can rely upon the bible when making career decisions as it guides them to know the will of God.

By knowing what is important to God, the process of choosing a career becomes less tedious as the light of the scriptures guides it. The Holy Spirit helps us to understand God’s revealed will in the scriptures and thus Christians can reach the ultimate goal of spiritual discernment.

Based on the factors stated above, the spiritual discernment approach I am likely to follow is the wisdom approach rather than the bull’s eye approach. The school of thought of wisdom approach is the most relevant as it shows that we should utilize whatever talents that God has given us. God love for humankind is unconditional and this assertion was demonstrated when He sacrificed His only beloved son Jesus who came to save us from sin.

However, He gives us the opportunity to make decisions on our own as making decisions in a Christian life leads to spiritual maturity and getting closer to God. Even in the bible, Jesus’ disciples were tasked with making life-changing decisions that would affect their livelihoods for the rest of their lives. Jesus asked them to decide whether to follow Him or to stay back and continue living with their families. Deciding to follow Jesus was a turning point, as they became fishers of men rather than fishers of fish.

By being thoughtful and prayerful, the disciples helped to convert many non-believers to believe in Christ and they are reserved a place in heaven. On the other hand, one of the disciples made a bad decision by becoming greedy and thus he betrayed Jesus by accepting money.

In addition, there is the parable of a man in Mathew 25:14 who called his servants, put his wealth on them, and asked them to utilize their talents to make more money. Each one of them made his decision and when the master returned, they were rewarded depending on how they had they had utilized their talents.

These examples are not in line with the school of thought of bull’s eye approach, which speculates that God has a perfect plan for all of us. God is powerful and can use His supernatural powers to make decisions for us, but instead He allows Christians to make their own personal decisions for them to grow spiritually and make the best choices. This aspect explains why even being saved and deciding to serve the Lord is a personal decision.

Wisdom approach encourages Christians to utilize the talents, strengths, and wise council that God has blessed them with, as such are the guiding factors that can help one in making the right kind of decisions. God provides us with these gifts for He wants us to make informed decisions that will be of great benefit to us in the future. In Jeremiah 29: 11, the Holy Scriptures record that God has great plans to make us prosper and that is reason why He blesses us with various gifts.

As wisdom approach school of thought is further divided into two categories, viz. Pragmatic Christian Wisdom Emphasis and biblical Wisdom Emphasis, I tend to agree more with the biblical wisdom emphasis.

The wisdom that is contained in the bible cannot be replaced by any other source as it is the guiding factor and it enlarges the reasoning of Christians on knowing the will of God and putting biblical principles into practice. As the biblical wisdom emphasis suggests, no sound decision can be made without either the teachings of the bible or our own critical thinking.

Past and present influences

Having come from a Christian family, I was taught on Christianity and the importance of reading the bible as it is the book of life. Being a Christian, as I grew up I discovered many situations in life that called for responsible decision-making.

At one point, I even wondered how the Bible could be a guiding factor for me in making a career choice, as no verse indicates careers that I could take to be prosperous. After struggling for some time with this problem, I decided to seek spiritual guidance from my parents though I was not sure if it could help. The kind of advice that I got from my parents was my turning point, as it pushed me to read the bible and pray for revelation of the scriptures from the Holy Spirit.

That is when I realized my purpose in life was not merely to choose a career that would make me super rich, but to choose a career in line with the will of God. The Bible was my guiding factor as it helped to realize that God had blessed me with various gifts that I could to determine the right career to choose. By listening to the wise counsel of my folks and regularly reading the bible, I realized that in the past, I had been praying to God and craving to hear immediate response from Him.

Therefore, I failed to notice that the Lord was actively involved in every aspect of my life and He wanted me to make the right decision concerning my future. This revelation made me to realize the benefits of combining biblical principles with spiritual guidance from the elderly members of the society as they had more experience compared to me.

From my experiences over the past few years, I have discovered that in the spiritual world, there is a battle going on and Satan is actively involved in misleading me into making the wrong decisions. However, by communicating to the lord through prayer, I have emerged a winner by avoiding making the wrong decisions.

To me, prayer has been very effective in my decision making process as I get wisdom from God to know that the basic tools of spiritual discernment are my head and heart. Being prayerful and reading the bible has also aided me in growing spiritually a situation that has entirely enhanced my decision making process fulfilling my purpose on earth.

Practical application

My advice as a counselor would greatly help one in making a decision on choosing the right major to pursue. Firstly, I would make it clearly known to her that God’s purpose for us is to show us the right choice among the many available options. God had a reason for guiding her to the university to pursue the course she is undertaking. He is with us in every step of our life with the main reason being to help us in making free personal decisions.

After this assurance to her, I would seek to find out what inspired her to change her mind coupled with the feeling that pursuing the major was not the will of God. If it were just a feeling or intuition that by pursuing the major it would not be the will of God, then I would tell her to reconsider her decision.

Our intuition cannot be the guiding factor in determining whether the decision we make is in line with the will of God as our inner thoughts can misguide us if we are not careful for such thoughts are informed by fear and doubt or emotions. I would also seek to know whether somebody had advised her on the same.

If someone had advised her, I would seek to know how well he or she knows the field to convince her that it was not the will of God for her to pursue that major. It is important to know that even elders and spiritual advisors can mislead people in making the wrong decisions in life. Further, I would advise her to read the bible and pray for wisdom from God, as the situation could still need some spiritual view.

My personal position would be to aid the client in making her decision, as I would be more informed than the client is on decisions that concern choosing careers that are in line with the will of God. By sharing what I know and times when I had to make critical decisions, I would be in a better position to convince the client to make an informed decision.

Reference List

Bieber, N. (2010). Decision Making and Spiritual Discernment: The Sacred Art of Finding Your Way. Woodstock, VT: Skylight Paths Publishers.

Horton, D. (2009). Discerning spiritual discernment: Assessing current approaches for understanding God’s will. The Journal of Youth Ministry, 7(2), 7-31.

Liebert, E. (2008).The Way of Discernment: Spiritual Practices for Decision Making. Louisville, KY: Westminster John Knox Press.

Wilkie, A., & Cannon, N. (2006). The Discerning Heart: Exploring the Christian Path. Mahwah, NJ: Paulist Press.

Introduction

Spiritual gifts are given to people by the Trinity. Spiritual gifts cannot be exercised without the help of the Trinity because it defines these spiritual gifts right from their divine origin through their miraculous manifestation and supernatural operation. The spiritual gifts are meant to help Christians serve God better and understand the essence of serving Him.

Trinity

Theological Definition

The Trinity is the name used to refer to the complex nature of God; He is three combined in one. He is God the father, God the son, and God the Holy Spirit. All these elements of the Trinity are meant to guide mankind in following the right path and abiding by the laws of God. The Trinity is a simplified symbol of God’s love and compassion for His creation.

Biblical Foundation

God the Father is the one who is generally recognized in the Bible as the creator and the ruler of the earth. He redeemed the world when He gave up His only son to save mankind. God the Father is deemed to be a spiritual being worshipped in spirit and in truth^[1]. God the Father coordinates the activities of the Son and the Holy Spirit.

God the son is the reason why creation came into being and later He became its Savior. The Son is associated with the New Testament emergence and became the head of the church. The Son was sent to set an example to people, and help them renew and increase their faith in God. It is the Spirit who created the mankind. The Holy Spirit guides, comforts and teaches mankind every day so that people choose the right way and stay on the right path.

Practical Application

The existence of the Trinity helps Christians to increase their faith because they associate their actions with those which please God and the ones that are encouraged by Him. As a result, it often leads to people’s engaging in good deeds that promote harmony and unity among God’s creatures.

Spiritual Gifts

Theological Definition

Charisma is used to denote spiritual gifts because of the meaning associated with this word, namely, “I show favor”. There are a number of spiritual gifts, and thus different people have different spiritual gifts.

Prophesy, for example, as discussed in the earlier module, is a gift, and people possessing such gift have the ability to forecast various events. Even if people have a similar gift, for example, that of prophesy, one’s prophetic gift is different from another’s indicating the variety of gifts, which makes unity vibrant. The unity of various but similar gifts results in a beautiful outlook.

Biblical Foundation

The variety in spiritual gifts is meant to ensure that one’s gift complements another’s gift resulting in a unified whole. This is what Christianity is trying to claim. It is a world where each person is part of the larger world, and if the world is to become one, people have to complement one another through their spiritual gifts. The spiritual gifts are aimed at building the body of Christ. The level of faith that each person possesses determines the type and the amount of gift that he or she gets^[2].

Practical Application

Spiritual gifts have a symbolic role of bringing people together to help in serving God better. Just like the body is made up of many parts, so is the church which calls for different gifts.

Conclusion

Different gifts have been given to Christians to help build the church and bring all people closer to the Trinity. The Trinity directs Christians’ lives. Spiritual gifts are meant to help Christians understand Christianity better. Christians, therefore, should accept their spiritual gifts and use them to spread the gospel and act godly to all people.

Bibliography

Farley, John. “Spiritual Gifts part 137: All three members of the Trinity are behind spiritual gifts”. Web.

Power of Change. “Spiritual gifts from the trinity.” Web.

Footnotes

1. Power of Change, “Spiritual gifts from the trinity”.
2. John Farley, “Spiritual Gifts part 137: All three members of the Trinity are behind spiritual gifts”.

The Holy Spirit is the part of the Holy Trinity responsible for one’s conversion to Christ. The Holy Spirit bestows spiritual gifts, protects the Christian faithful from sin and inspires the fruits of the Spirit. The Holy Spirit also enhances Christian understanding of the Scripture and confers the gifts on certain faithful. This paper looks at the gift of speaking in tongues and its relevance today.

Distinction between Gifts of the Spirit and Fruits of the Spirit

Spiritual Gifts are conferred on Christians by God to empower them to finish the tasks which He has identified them to execute. Spiritual gifts are different from the fruits of the Spirit.

While the Fruits of the Spirit can be found in anyone, Spiritual gifts are conferred by God on special faithful in correspondence with their service to the body of Christ (Towns 307). Spiritual gifts can increase or shift as a Christian matures in faith. On the other hand, the Fruits of the Sprit concern Christian spiritual nature as conveyed and demonstrated by Jesus Christ (Exodus 20).

Fruits of the Spirit include mercy, love, faithfulness, self-control, compassion and justice, and are part of Christians’ spiritual principles (Gal. 5: 22-23). Spiritual gifts, on the other hand, include apostleship, healing, discernment and teaching.

The fruits of the Spirit such as kindness and love indicate some level of maturity in the faithful and cannot be attained by rudimentary devotion. Spiritual gifts, on the other hand, are bestowed on Christians irrespective of their level of maturity in the Christian faith. Spiritual maturity is achieved through the prosperity of the Fruits of the Spirit and by making use of the spiritual gifts to serve the Lord.

The Gift of Speaking in Tongues

In its biblical definition, the gift of speaking in tongues (glossolalia) is compared to the gift of prophecy. Several theologians postulate that the gift of speaking in tongues and other gifts including healing, apostleship and interpretation of tongues are no longer relevant into modern Christian ministry (Elwell 1209).

During its inception, the early Church relied considerably on the gifts of the Spirit to convert new followers and spread the Word (1 Cor. 22). Though there were manuscripts in distribution during the era of the early Church, there was no recognized Canon before the Vulgate of the Fourth Century (Towns 256). The gifts were, therefore, useful in communicating the word of God and spreading the message of Christ.

A lot of confusion and excitement have surrounded the gift of glossolalia in the recent past. The biblical passages that talk about the gift of tongues ought to be examined in order to establish its application and importance to Christian ministry. The gift of tongues has two main uses in the Church.

The first use is that of initiation aimed at confirming a new bond in the Church (1 Cor. 12:4-11). It is also a special gift bestowed upon certain individuals selected from the Church. Upon contrasting the gifts of tongues and prophecy, Paul concludes that it is better for a believer to have the gift of prophecy for speaking in tongues only serves the person who has the gift unless there is someone to interpret the tongues to the Church. Prophecy, on the contrary, serves to edify the whole church.

Baptism in the Holy Spirit

The first time we come across the idea of baptism by the Holy Spirit in the Bible is when John the Baptist is talking about the coming of Jesus Christ, whom he says will baptize using the Spirit and fire (Matt. 3:11). This kind of baptism can only occur once a person is willing to submit himself completely to Christ (Elwell 137).

However, it is not a substitute to baptism by water, which signifies the death of the old sinful person and the birth of a new Christian. Even Christ himself, who would baptize with the Holy Spirit, was Himself baptized in water. In his letter to the Corinthians, Paul warns that no person can say that Jesus is Lord except by the Holy Spirit. Therefore, one needs to give his life to Christ completely before he can receive the Holy Spirit.

Though all gifts of the Spirit are indications of Christians who have been baptized in the Holy Spirit, the Scriptures caution believers to look out for gifts of false prophets who can mislead them. It is, however, fallacious to imply that there is a necessary relationship between speaking in tongues and baptism by the Holy Spirit. Although a section of Christians possesses the gift of glossolalia, this gift is not an ultimate indication of baptism by the Spirit and should not be used be used to overlook those who do not possess the gift.

Relevance Today

Despite the fact that there are other gifts that seem desirable and relevant, the gift of speaking in tongues is still relevant in the Church today. Some groups of people use Paul’s teachings in 1 Corinthians 13:8-10 to suggest that some gifts such as speaking in tongues and prophecy have become irrelevant today. Paul asserts that spiritual gifts such as speaking in tongues and the gift of prophecy will cease when we no longer have use for them (1 Cor. 13:8-10).

If we take Paul’s teaching in the context of the entire book of 1 Corinthians, we realize that the meaning of Paul’s statement refers to the passing away of spiritual gifts when Christians get to know God as He knows them. The gifts will cease when the Christians get to meet God face-to-face. This means that spiritual gifts, including the gift of tongues, should persist until the second coming of Christ, and should continue being part of daily Christian worship.

Works Cited

Elwell, Walter. Evangelical Dictionary of Theology. 2nd ed. Grand Rapids, MI: Baker, 2001. Print.

Towns, Elmer. Theology of Today, Mason, OH: Thomson Custom Solutions Center, 2001. Print.

The key ideas of the book are those related to the Jungian definition of synchronicity in psychology. Moreover, the concepts discussed in the book serve as a means of adapting Jung’s idea of synchronicity to one’s understanding of religion as such. Jung understood synchronicity as the feeling of significant coincidences that are not originally associated. The famous psychologist’s idea was to employ the term when defending the existence of the paranormal. In his book, Ferrauiola endeavors to explain Jung’s ideas for the readers and to emphasize links between synchronicity and the work of the Holy Spirit. The author argues that synchronicity is “the work of the Holy Spirit tapping us on the shoulder and pointing the way.” Furthermore, Ferrauiola is convinced that spiritual leaders can utilize the Jungian concept of synchronicity to make it easier for their congregations to understand the role of the Holy Spirit in people’s lives.

The idea of understanding the work of the Holy Spirit as a kind of synchronicity was the most interesting to me. The author is a deacon himself, so I believe he did his best to make the book easy to comprehend for everyone, especially individuals with uncertain beliefs or awareness of the Holy Spirit’s role in religion. Even though I consider myself a moderately religious person, the book called me to deeper thought by offering interesting insights and anecdotes. I realized that there was much more to the Holy Spirit than I always used to perceive. Reading the book gave me a feeling of God’s presence in my life through His Spirit. The author made me rethink my spiritual practice ideas to a great extent, and I started reconsidering the things that had happened to me and my close people about synchronicity.

I will use the information from the book in my personal spiritual life. As I have mentioned, I am already using some notions from the book in contemplating various situations and events and analyzing them. It seems that Ferrauiola has opened the door that has always been in front of me, but which I never dared open by myself. Probably I have never understood that the key to that door was always with me, but I did not know where it belonged.

I will also utilize the information from the book to explain to others the notion of synchronicity and the role it plays in our spiritual lives. I know many people who do not believe in the Holy Spirit not just because they reject the concepts related to God’s Spirit but due to their lack of knowledge about the subject. Hence, I will both share the data I got from the book and recommend people to read it. I think that anyone who gets acquainted with Ferrauiola’s work will become more aware of the Holy Spirit’s significance in every person’s life. Also, I believe that my friends will appreciate the opportunity to discuss new ideas.

I cannot say that I have clearly understood all the thoughts expressed by the author. That is probably due to my insufficient knowledge of Jungian works. Therefore, I feel an urge to go deeper into analytical psychology and investigate its notions in detail. Particularly, I am interested in reading some works by Jung and comparing them to the ideas written in Ferrauiola’s Synchronicity as the Work of the Holy Spirit.

Introduction

The Practice of Spiritual Direction is a guide to Catholic leaders on how to help individuals seeking personalized guidance from the church. It covers a wide range of topics, including conceptualizing spiritual direction as a practice to the theological underpinnings of the relationships between God and humans. Authors William Barry and William Connolly draw on their experience as priests and educators within the Catholic Church to offer leadership advice (2009). The book is well written, with clear, approachable language, and is full of practical, real examples from the lives of the authors as well as insights from prominent Catholic thinkers. The handbook’s three-part structure is accessible and guides the reader through the concepts and challenges of spiritual direction. Overall, the text is a valuable book for both clergies struggling with the needs of people and for religious-minded individuals seeking ways to help fellow Christians around them.

Main body

The first chapter of the book explores the fundamental concept of spiritual direction. The authors suggest that the notion of spiritual direction is concerned with allowing individuals to understand and embrace their relationships with God (Barry & Connolly, 2009). The book supports the thesis in various ways; first, the idea presented in the chapter should not be perceived by the readers as authoritarian or controlling. Instead, Barry and Connolly interpret the primary cause of spiritual direction as sacred and informational. Thus, the most fundamental issues that can be resolved by applying the concept of religious orientation are related to comprehending the relationship between one and the Lord.

Furthermore, spiritual direction allows people seeking to communicate with God to find the most appropriate path. Therefore, directors must encourage them to “enter into dialogue with God” (Barry & Connolly, 2009, p. 7). Moreover, the author claims that the spiritual direction does not impose a specific outlook on Christianity but instead attempts to lead directees down a path chosen by them individually. Lastly, the chapter emphasizes the importance of one-on-one cooperation and the subsequent relationship-building with people seeking supervision. The first chapter of the book brings in the essential point that is often being discussed in the contemporary theological setting. The chapter serves as a reassurance to the readers since it suggests that directing others spiritually does not imply control over the directee’s reasoning and decision-making.

The second chapter of the text deals with the importance of religious experience in any activities related to spiritual direction and guidance. Barry and Connolly first emphasize the cultural shift that has happened in the United States since the 1960s and identify new elements that any director has to work with (2009). The particularly important idea is that society has become more secular, meaning that each person’s basic religious assumptions begin to differ, implying that no directee will be the same as another. As societal changes begin to happen at a more rapid pace, people will seek security and explicit instruction from figures of authority. Chapter two warns against easy answers or taking on the status of a guru (Barry & Connolly, 2009). Instead, the director should only seek to point the directee towards God and the Bible through relationship building, not specific action. Overall, this chapter is a good set of instructions for any Christian as it reminds the reader of God’s importance over the ideas of humans. Lastly, chapter two sets strong theological boundaries for the authority of any potential director or Christian in general.

Chapter three introduces the part of the text covering the relationship between the director and God, as a spiritually challenged individual is unlikely to help a directee with similar issues. Prayer is presented as first and foremost to any spiritual relationship with God, and the text covers several suggestions regarding worship. Then the handbook veers off on a tangent about the particularities of people who tend to seek spiritual directorship. Those who tend to fail at forming relationships with humans are presented as often also failing to develop a meaningful relationship with God (Barry & Connolly, 2009). This section of the book could benefit from more clarification, as the primary basis for this idea is a result of both authors’ collective experience. However, the following part of the book regarding practical advice to prospective directors about assessing their directees is useful. In general, understanding the background and peculiarities of a person is vital to helping them develop in their relationship with God. Overall, chapter three is an excellent introduction to the second part of the book, particularly regarding sections about interpersonal relationships, though it stumbles at times with extraneous information.

The fourth chapter of the book is focused on describing the most crucial tasks of a spiritual director. The book’s primary ideas include assisting people in paying attention to God’s self-revelations and developing a method of responding to the reactions that originated after communication (Barry & Connolly, 2009). The authors support the thesis of this chapter by exploring ways one can perform the abovementioned tasks effectively. They suggest that both parties should engage in active looking and listening, as these actions are crucial for comprehending God and learning about means of spiritual interactions.

Moreover, the directors should encourage the directee to overcome self-absorbing tendencies if an individual is suffering from the adverse consequences of egotism. The influential director can do so by identifying ways it can hide by appearing as humility and self-knowledge. Furthermore, the chapter suggests that activities with competitive elements are particularly useful in guiding people towards well-developed relationships with God since the method of intense study can appear ineffective and dull (Barry & Connolly, 2009). Lastly, the authors suggest that being in nature and reading the Bible are two of the most privileged places to meet God. Overall, the fourth chapter provides a unique outlook on the way directors can perceive themselves and practices that are especially useful in the context of spiritual teachings. The excellent part of the text is the emphasis on guidance rather than strict supervision. Every individual might have a unique way of responding to God’s revelations that can be enhanced with the spiritual director’s support.

In chapter five, Barry and Connolly examine ways a spiritual director can support directees in describing their relationships with God. The authors share the most impactful means to assist an individual in noticing and communicating within a spiritual realm. The text suggests that the director should help individuals describe their connection with God, their prayer, and how they feel as a result of both. One of the proposed methods of assisting people with the potential questions or uncertainties related to learning about the Lord is through asking directees thought-provoking questions (Barry & Connolly, 2009). However, information-gathering is not crucial for the director as long as the directee discovers approaches allowing them to focus on inner emotions and experiences.

Additionally, unexpressed anger is often the cause of “hitting a prayer wall.” However, sharing feelings is different from reporting feelings, as the process must be voluntary and genuine, which should eventually be beneficial for one’s journey with God. The chapter raises particularly sensitive issues related to ways of communicating with people who can struggle throughout their spiritual experiences. Guiding individuals in a sensitive moment of their encounters with God is one of the most vital stages of one’s path and should be treated by the directors with more outstanding care.

In chapter six, Barry and Connolly explore the matter of resistance in the spiritual context. The text’s central thesis affirms that resistance can be presented in various forms, which must be equally acknowledged. The authors imply that humans are typically resistant to changes occurring in their environment. However, naturally, the relationships between individuals are constantly evolving, “There is something in us that resists change and development, that wants wives or husbands, friends, companions to be the same tomorrow as they are today” (Barry & Connolly, 2009, p. 80). Thus, the novelty incoming from the unique relationships with God can easily be causation for rebellious behavior. Furthermore, the authors discuss ways a resistant-prone person may act, which often might not be explicit. For example, hyper-positive, unemotionally nuanced responses to prayer can also be a manifestation of resistance.

Moreover, resistance can be caused by immaturity, which creates a self-God image, subsequently leading to non-acceptance. Lastly, Barry and Connolly notice that resistance should not be perceived as a sin that needs to be condemned; instead, the director should offer assistance and guidance to a person experiencing such emotions. Notably, directors also must be conscious of their potential for being susceptible to resistance. The chapter is essential in understanding reasons that could lead people to feel antagonistic. It also provides practical approaches that directors can implement to suspect resistance and provide valuable support.

Chapter seven covers some criteria for the director to analyze and interpret the spiritual experiences of their directee. This is in keeping with the previously given recommendation that all directions must be theologically sound. The chapter explores the various ways the directee might report on spiritual experiences that are not actually from God. Specifically, feelings of tranquility and introspection may not always result from God speaking to the person (Barry & Connolly, 2009). Constant tranquility is suspicious, as life is rarely peaceful for an extended period of time. Thereby, only peaceful prayer must be met with some concern as they may reflect a lack of honesty with self (Barry & Connolly, 2009). Additionally, too much humility can sometimes reflect the directee giving away personal responsibility to the director. Chapter seven serves as a good overview for prospective spiritual directors regarding the varied and personalized spiritual experiences different people claim to have. The chapter concludes with poignant yet straightforward criteria for both interpretation and action that Christians should ultimately be imitators of God. This advice makes chapter seven a reliable standalone text to read and contemplate for all Christians.

The next section of the book covers the practicalities of engaging the spiritual life of any directee. Chapter eight describes the qualities and circumstances that affect the effectiveness of any spiritual director’s work. Firstly, the text argues that any potential mentor must be mature, as a childish leader can never help an immature directee. This chapter advises a significant amount of introspection, as all humans are prone to bore and fascinate each other sometimes within a small span of time (Barry & Connolly, 2009). Thereby, the director should be aware of their own ability to do the same and avoid building up inner resistance to the person they are helping. The chapter concludes with practical advice, such as always avoiding conflicts of interest. This includes but is not limited to being a spiritual director for anyone they are dependent on for position or security. Chapter eight serves as a solid introduction to the everyday application of spiritual mentorship. While less insightful than some of the sections proceeding it, this part of the text clarifies some important concepts and has valuable information to any director.

In chapter nine, Barry and Connolly examine the relationship between a director and a directee and suitable ways to cooperate. The authors come to the conclusion that the interactions between the two should be collaborative, private, and motivated by a relationship with God. The chapter begins by suggesting that spiritual teachers should continuously engage in reading non-Christian books. Understanding psychology and nuances of human interactions are crucial, as learning more about the science of how relationships are formed is helpful while working with directees. Moreover, one of the core aspects of the two parties’ associations should be a mutual understanding that the director will continue working with the directee, even when the latter is actively resisting.

Furthermore, privacy and nonintervention are regarded to be essential aspects of the process and must be assured. Lastly, the relationships’ motivation has to be explicitly tied to a connection with God, as additional factors, such as saving a marriage, will be destructive (Barry & Connolly, 2009). Thus, the reasons prompted by self-indulgence will drastically limit the effectiveness of direction. The chapter’s content is useful for both directors and directees, as the transparency of the ties between the two can significantly benefit the process. The clear understanding of the role a director plays in the life of a directee creates room for a more convenient and successful journey to comprehending God’s ways.

Chapter ten covers the various disturbances that may impede the relationship between the director and the directee. Central to this section is the psychological concept of transference, where the directee will project some previous experience on the mentor. This can lead to the directee seeing the director as a harsh boss, caring mother, or close friend, and they will adjust their behavior accordingly. This will hinder the relationship, as it creates dishonesty in communication and action. Chapter ten suggests that directors must avoid being ambiguous, as this leaves room for the individual to fill in with their own projections (Barry & Connolly, 2009). Transference is visible when the directee projects anger, love, and other strong emotions onto their mentor. It is also possible that the director is the cause of the disturbance, as they may be resistant to hearing and understanding others. This is a reminder from chapter nine about the vitalness of maturity. In general, acknowledging the difficulties of such spiritual work is vital as constant, overly positive messages can harm rather than help Christians. Chapter ten identifies obstacles that are relevant for any relationship, not just for spiritual directors.

Chapter eleven examines the topic of supervision within the spiritual direction. The author explores reasons for additional guidance, and ways directors can approach it. Barry and Connolly claim that supervision is exceptionally beneficial and even necessary for all directors, particularly in the setting of group sessions. First, directors can primarily benefit from a supervisor, as their help allows directors to keep their spiritual experiences in check. Additionally, this relationship dynamic helps directors grow as mentors, which is essential for their mission, “the relationship of supervisor to a spiritual director is one of the best means of facilitating the director’s growth as a director” (Barry & Connolly, 2009, p. 176). Second, a spiritual director’s experiences can vary to a great extent; therefore, accepting additional assistance might be necessary.

Thus, the chapter provides pieces of advice to undergo successful supervision sessions. Barry and Connolly mention the importance of sharing feelings in a group setting, which can be helpful in developing trust (2009). Third, a director should attempt to treat each directee as a whole instead of by session, which encourages avoiding aimless speculation from supervisors. Overall, the chapter brings in the vital point of additional guidance that directors should seek to obtain a well-balanced spiritual experience. The normalization of seeking advice and talking about potential issues is one of the central messages presented in the text.

The conclusion of the text mostly provides parting ideas and thoughts about smaller topics related to spiritual mentorship. Of particular importance is seeing the bigger picture outside of the one-on-one relationship with the directee. The book argues that while spiritual life and development are inner, there should be reflections of it in outer living (Barry & Connolly, 2009). Concepts of justice, particularly social justice, are emphasized as necessary to any Catholic. A prayer life with no concern for others must be considered suspicious. Another concept to pay attention to is the idea of a social bubble. Spiritual directors should avoid only working with individuals who are similar to them demographically, particularly regarding economic standings. The conclusion ends with the idea that many venerable Catholic texts deal with people of another era and that modern humans may have different needs and desires.

The conclusion does not contain a significant amount of new ideas or insights. Instead, it seems to be where the authors put all the ideas they could not fit into the preceding chapters. The precise pieces of advice may not always apply to every spiritual director and seem somewhat scattered compared to the book’s highly organized main text. The writing is still clear and engaging; however, this segment of the text could benefit from a more substantial summary of the main points, rather than just being some afterthoughts.

Conclusion

In summary, Barry and Connolly proposed valuable and practical insights into the field related to assisting those who enter the world of prayer. The book suggests ways of communicating and building relationships with individuals experiencing spirituality uniquely, as it might differ from directors’ personal practices. One of the central recommendations proposed by the book is to acknowledge the diversity of religious experiences. The authors suggest that spiritual leaders must be open to the Lord’s ability to interact with people through various encounters, which is a manifestation of an ultimate “sense of wonder” (Barry & Connolly, 2009, p. 133). Overall, the book presents spiritual direction as guidance revealed through companionship on a journey.

Reference

Barry, W. A., & Connolly, W. J. (2009). The practice of spiritual direction. Harper & Row.

Analysis

Looking at the Spiritual Needs Assessment, it should be mentioned that the questions were asked to a child, a girl of 14 years, therefore, some answers seem rather contestable, however, it is clear that religion plays important role in her life. Additionally, she is skeptically directed at medical service as she is sure that if people suffer they are punished by God. However, she does not think about such facts as ecology, various diseases which have been provoked by food and the surrounding environment, unhealthy behavior, and other supportive factors. Having conducted this assessment, it becomes obvious that a girl has much devotion to religion, however, the difference in her spiritual consideration with the religious views of her parents may be the specific period in her life when growing up adolescents want to make everything different from their parents being sure that they know what they do and it is much better.

Considering the very assessment and the way it was conducted, I would like to say that I am satisfied with it. The assessment of spirituality is the assessment of the religious considerations and beliefs (Skalla, & McCoy, 2006). The questions were properly formulated and the answers to them were given with ease, without particular pressure. However, I still have some particular aspects which seem problematic and I would pay more attention to them in the future. I am sure that the staff is to be interested in asking the questions and in this case, patients would answer them with greater desire (Griffin, & Yancey, 2009). I have not noticed much interest in answering questions as the interviewer was not really interested in asking them.

I definitely agree with Oakley, Katz, Sauer, Dent, and Millar (2010) who are sure that “the impact of spirituality and its role in patient care” (p.46). Still, I failed to understand how religious life affects a patient in detail. I could not get whether the support of a pastor is important for a child or staying in a hospital she needs to be alone and to think about her personal problems. I face several barriers while conducting this assessment. It is difficult for me to communicate with children about religion. I am a religious person and I know what my considerations are. Speaking with a girl I felt that I cannot understand her due to differences in religious views. I suppose I need to search for more information about other religious o make sure that I would be able to know the basic information if something like this happens. I would also develop the questionnaire having increased the discussion about the ways of treatment and patient’s desire.

Assessment Questions (Mueller, 2010) and Answers

1. Spiritual belief system. What religion do you pursue?
   Answer: I follow the Christian religion which slightly differs from Orthodox.
2. Personal spirituality. What religion or beliefs does your family support?
   Answer: My family supports Orthodox religious views.
3. Integration with a spiritual community. What role does your religion play in your life? What is your role in the life of your religious community?
   Answer: Religion plays important role in my life as I live in accordance with church canons, I read the Bible and I follow the rules it imposes. I prepare myself for Judgment Day, and I want to live a sinless life. According to my help to the community, I support the church is gathering charity and I myself try to donate to church as much as I can.
4. Ritualized practices and restrictions. Do you have any health care activities forbidden in your family because of faith? Why? Are there any specific health care activities your family supports due to religion? Which are they?
   Answer: Prayer is the main treatment, however, I do not refuse treatment as well as my family does. I also do not consider treatment as something necessary. I suppose that if people suffer if they get ill it is the experience one should perceive, it is a specific suffering one should come through in order to make sure that a person feels has cleansed oneself from sins.
5. Implications for medical care. Are there any recommendations you want us, medical care representatives, to remember while taking care of you?
   Answer: I do not understand simulated support of life. I also do not support euthanasia as if a person suffers at the earth, this is a spiritual necessity. People live on the earth with the purpose to clean themselves and enter God’s kingdom which is going to appear on the earth soon.
6. Terminal events planning. How often do you contact clergy? Do you feel a necessity in it?
   Answer: I usually contact clergy when I feel the necessity in it when I do not know how to act or when I doubt whether my action was sinful or not. I am inclined to think that I am too young to cope with some problems myself, therefore, I attend church about once a week.

References

Griffin, A. T, & Yancey, V. (2009).Spiritual Dimensions of the Perioperative Experience. AORN Journal, 89(5), 875-882.

Mueller, C. R. (2010). Spirituality in Children: Understanding and Developing Interventions. Pediatric Nursing, 34(4), 197-208.

Oakley, E.T., Katz, G., Sauer, K., Dent, B., & Millar, L. (2010). Physical Therapists’ Perception of Spirituality and Patient Care: Beliefs, Practices, and Perceived Barriers. Journal of Physical Therapy Education, 24(2), 45-52.

Skalla, K.A., & McCoy, P. (2006). Spiritual Assessment of Patients with Cancer: the Moral Authority, Vocational, Aesthetic, Social, and Transcendent Model. Oncology Nursing Forum, 33(4), 745-751.