By Philip Sheldrake
A short historical past of Spirituality tells the tale of Christian spirituality from its origins within the New testomony to the current day.
- Charts the most figures, principles, pictures and old classes, exhibiting how and why spirituality has replaced and constructed over the centuries
- Draws out the unique topics of Christian spirituality, exploring the ancient and cultural occasions and reports that modified people’s attitudes and practices
- Coverage extends correct as much as the fashionable day, exploring the massive adjustments in spirituality in recent times and how it's these days usually contrasted with ‘religion’
- Written by means of a number one commentator on spirituality, and released within the renowned Brief Histories of Religion series
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130–200), ‘‘The Word of God . . did . . ’’8 At an early stage, Christianity had to contend with what came to be called Gnosticism. This was a tendency that took a variety of forms rather than a coherent movement. The title itself reflects the Greek word gnosis, knowledge. The implication was that true knowledge of God was reserved to some special band of initiates. In addition there were suggestions that material existence was a result of sin and that humans have a spiritual element that is trapped in the material body but really belongs to another world.
Yet, concrete spiritualities grow out of the actual practice of the Christian life rather than out of intellectual concepts conceived in isolation from experience and from reflection on experience. In other words, spiritualities arise from human existence and are not merely second order practices logically derived from pre-existing belief systems and doctrines. The characteristic Christian beliefs in God as Trinity and of Jesus Christ as the incarnation of God did not arise in the first instance from a change of intellectual horizons.
1 The Gospel of John stands apart from the other three gospels. Its emphasis moves in more developed theological directions (which is not to say that the other gospels are not also theological). That is to say that the relationship of Jesus to God – especially the identification of Jesus with a pre-existent Son of God – is more to the foreground than the content of his Foundations: Scriptures and Early Church 19 preaching of the Kingdom. There is a much greater sense of top-down Christology – that is, Jesus is presented as the one sent from heaven by the Father as the definitive expression of God’s love and desire for humanity and creation.