The Art of 'Naming Grace.'  Nurturing everyday mysticism in the life of the contemporary Christian.

Gerardine Ann Doherty Sr M.A.

Etd

The Art of 'Naming Grace.' Nurturing everyday mysticism in the life of the contemporary Christian.

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MLA citation style (9th ed.)

Gerardine Ann Doherty Sr M.A. The Art of 'naming Grace.' Nurturing Everyday Mysticism In the Life of the Contemporary Christian. rim.ir.atla.com/concern/etds/68de11eb-2e5a-41c4-b532-7577608e11fd?locale=pt-BR.

APA citation style (7th ed.)

G. A. D. S. M.a. The Art of 'Naming Grace.' Nurturing everyday mysticism in the life of the contemporary Christian. https://rim.ir.atla.com/concern/etds/68de11eb-2e5a-41c4-b532-7577608e11fd?locale=pt-BR

Chicago citation style (CMOS 17, author-date)

Gerardine Ann Doherty Sr M.A. The Art of 'naming Grace.' Nurturing Everyday Mysticism In the Life of the Contemporary Christian. https://rim.ir.atla.com/concern/etds/68de11eb-2e5a-41c4-b532-7577608e11fd?locale=pt-BR.

Note: These citations are programmatically generated and may be incomplete.

O Criador

Gerardine Ann Doherty Sr M.A.

Declaração de Direitos

In Copyright

Abstrato

Is the Holy Spirit alive among God’s people today? Does the Catholic Church recognize the potential of such a reality? Do ministers nurture, encourage, uphold this gift of God’s extravagance ~ grace operative and dynamic in each member?The core of this thesis-project explores the ‘instinctive hunch’ that God’s Spirit is present and moving among God’s people, be it often yearning recognition, deliverance and liberation. The potential for all the baptized to fully embrace their already-God-given giftedness, is something not yet fully conceived. By briefly presenting the experience of mysticism through historical interpretation, acknowledging contemporary spiritual authors and gathering current spiritual experience of ‘ordinary’ people, the stage is set to introduce Karl Rahner’s notion of everyday mysticism. Then, convinced of the extravagance of God, a final question is surveyed: Should existing theological, spiritual and psychological ministerial assumptions be challenged, in order for the fullness of Vatican II’s “universal call to holiness” to be a reality?

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