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Naked holy men denying sexuality and feeling; elderly people basking in the warmth and security provided by devoted and attentive family members; fastidious priests concerned solely with rules of purity and the minutiae of ritual practice; puritanical moralists concealing women and sexuality behind purdah's veils—these are familiar Western stereotypes of India. The essays in Divine Passions, however, paint other, more colorful and emotionally alive pictures of India: ecstatic religious devotees rolling in temple dust; gray-haired elders worrying about neglect and mistreatment by family members; priests pursuing a lusty, carefree ideal of the good life; and jokers reviling one another with bawdy, sexual insults at marriages. Drawing on rich ethnographic data from emotion-charged scenarios, these essays question Western academic theories of emotion, particularly those that reduce emotions to physiological sensations or to an individual's private feelings. Presenting an alternative view of emotions as culturally constructed and morally evaluative concepts grounded in the bodily self, the contributors to Divine Passions help dispel some of the West's persistent misconceptions of Indian emotional experience. Moreover, the edition as a whole argues for a new and different understanding of India based on field research and an understanding of the devotional (bhakti) tradition. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1990.
Naked holy men denying sexuality and feeling; elderly people basking in the warmth and security provided by devoted and attentive family members; fastidious priests concerned solely with rules of purity and minutiae of ritual practice; puritanical moralists concealing women and sexuality behind purdah's veils--these are familiar Western stereotypes of India. The essays in Divine Passions, however, paint other, more colorful and emotionally alive pictures of India: ecstatic religious devotees rolling in temple dust; gray-haired elders worrying about neglect and mistreatment by family members; priests pursuing a lusty, carefree ideal of the good life; and jokers reviling one another with bawdy, sexual insults at marriages. Drawing on rich ethnographic data from emotion-charged scenarios, these essays question Western academic theories of emotion, particularly those that reduce emotions to physiological sensations or to an individual's private feelings. Presenting an alternative view of emotions as culturally constructed and morally evaluative concepts grounded in the bodily self, the contributors to Divine Passions help dispel some of the West's persistent misconceptions of Indian emotional experience. Moreover, the edition as a whole argues for a new and different understanding of India based on field research and an understanding of the devotional (bhakti) tradition. Naked holy men denying sexuality and feeling; elderly people basking in the warmth and security provided by devoted and attentive family members; fastidious priests concerned solely with rules of purity and minutiae of ritual practice; puritanical moralists concealing women and sexuality behind purdah's veils--these are familiar Western stereotypes of India. The essays in Divine Passions, however, paint other, more colorful and emotionally alive pictures of India: ecstatic religious devotees rolling in temple dust; gray-haired elders worrying about neglect and mistreatment by family members; priests pursuing a lusty, carefree ideal of the good life; and jokers reviling one another with bawdy, sexual insults at marriages. Drawing on rich ethnographic data from emotion-charged scenarios, these essays question Western academic theories of emotion, particularly those that reduce emotions to physiological sensations or to an individual's private feelings. Presenting an alternative view of emotions as culturally constructed and morally evaluative concepts grounded in the bodily self, the contributors to Divine Passions help dispel some of the West's persistent misconceptions of Indian emotional experience. Moreover, the edition as a whole argues for a new and different understanding of India based on field research and an understanding of the devotional (bhakti) tradition.
The work of composer Manuel de Falla (1876-1946) ranges from late-romantic salon pieces to evocations of flamenco to stark neoclassicism. Yet his music has met with conflicting reactions, depending on the audience. In his native Spain, Falla is considered the most innovative composer of the first half of the twentieth century. Likewise, in the United States, Falla enjoyed a strong following in the concert hall. But many of his works, especially some of the "colorful" or "exotic" dances from The Three-Cornered Hat and El Amor Brujo, were taken up during the Latin music craze of the 1930s and 40s and appeared in everything from jazz and pop arrangements to MGM musicals. Similarly enigmatic are the details of Falla's life. He never sustained a lasting, intimate relationship with a woman, yet he created compelling female roles for the lyric stage. Although he became incensed when publishers altered his music, he more than once tinkered with Chopin and Debussy. Despite insisting that he was apolitical, Falla ultimately took sides in the Spanish Civil War, initially allying himself rather half-heartedly with Franco's Nationalists but later rejecting the honors they proffered. All his life, his rigorous brand of Roman Catholicism brought him both solace and agony in his quest for spiritual and artistic perfection. In Sacred Passions: The Life and Music of Manuel de Falla, Carol A. Hess explores these contradictions and offers a fresh understanding of this fascinating composer. Building on over a decade of research, Hess examines Falla's work in terms of musical style and explores the cultural milieus in which he worked. During a seven-year sojourn to Paris just pior to World War I, Falla associated with composers Dukas, Stravinsky, Ravel, and the rest of the group known as les Apaches. Later, back in Spain, he played a pivotal role in the remarkable cultural renaissance known as the "Silver Age," during which Lorca, Buñuel, Dalí, Unamuno-and of course Falla himself-made some of their boldest artistic statements. Hess also explores a number of myths cultivated in earlier biographies, including Falla's supposed misogynistic tendencies and accusations of homosexuality, which have led some biographers to consider him a saint-like ascetic. She offers a balanced view of his behavior during the Spanish Civil War, a wrenching event for a Spaniard of his generation, and one that Falla biographers have left largely untouched. With superb analysis of his music and enlightening detail about its critical reception, Hess also examines Falla's status in some circles as little more than a high-class pop composer, given the mass appeal of much of his music. She incorporates recent research on Falla, draws upon untapped sources in the Falla archives, and reevaluates his work in terms of current issues in musicology. Ultimately, Hess places Falla's variegated ouevre, which straddles popular and serious idioms, securely among the best of his better-known European contemporaries. What emerges is a gracefully written, balanced portrait of a man whose lofty spiritual values inspired singular musical utterances but were often at odds with the decidedly imperfect world he inhabited.
This book deals with something that you may have never even heard of, the doctrine of divine impassibility. Impassibility is not a word often used in sermons. Even when people are studying systematic theology, impassibility tends to receive a small amount of attention. So what is it? And why is this important? Divine impassibility is defined as follows: God does not experience emotional changes either from within or effected by his relationship to creation. This is a scriptural truth, and a very important part of our system of theology. In chapter two of our Confession, "Of God and the Holy Trinity," we read the following in paragraph 1: The Lord our God is but one only living and true God; whose subsistence is in and of himself, infinite in being and perfection; whose essence cannot be comprehended by any but himself; a most pure spirit, invisible, without body, parts, or passions. But is this doctrine important? Yes. This is the doctrine of God. If there is a part of theology about which we should be especially careful and sensitive, it should be the doctrine of God. God is "without . . . passions"? If you are thinking, "I'm not really sure what that phrase means," then you are not alone. It has become increasingly clear that many in our day are lacking study and knowledge in this area. Given these factors, we can conclude that we need teaching on this subject. It would be a mistake to jump straight into asserting the doctrine of divine impassibility and defending it. It is one piece in a system of doctrine. It stands upon and connects to many other facets of the doctrine of God. So what we need to do in our study is to build up to it. By doing so, we will appreciate not only the doctrine itself, but also just why it cannot be tampered with. So, to start from the ground up, we need to go where the doctrines grow, the Holy Scriptures.
The author relates her life experiences to explore the connection between self-expression and personal power and calls on women to reclaim their voices and respect their passions
'I fear we shall never see another Tozer. Men like him are not college-bred but Spirit-taught.' Leonard Ravenhill, 20th century British evangelist. Pastor A. W. Tozer, author of the Christian classics The Pursuit of God and The Knowledge of the Holy, was a complex, intensely private, deeply spiritual man, and a gifted preacher whose impact for the kingdom of God is immeasurable. In this thoughtful biography, bestselling author Lyle Dorsett traces Tozer's life from his humble beginnings as a Pennsylvania farm boy to his heyday as a Chicago pastor- when hundreds of college students would travel to his South Side church to hear him preach and thousands more heard his Sunday broadcasts on WMBI- to his final pastorate in Toronto. From his conversion as a teen to his death in 1963, Tozer remained true to one passion: to know the Father and make Him known, no matter what the cost. The price he paid was loneliness, censure from other, more secular-minded ministers of the times, and even a degree of estrangement from his family. Read the life story of a flawed but gifted saint, whose works are still impacting the world today.
When you speak with someone, you will very soon recognize the things they are ardent about because they speak so fervently about them. If the Scriptures are an intimate dialogue with God, what are the topics He speaks about with irrepressible passion? What things are mentioned with overwhelming desire? Which ones does God name more often, and more emphatically? What does the Word say, specifically, about things that God loves? Through this book you will discover seven areas that burn in the heart of God. These longings will become the goal of your being, a guide to prayer and intercession, an action map, a ministry plan, the itinerary for your life’s journey, a holy zeal to see others also shaping their hearts according His heart.
Does God suffer? Does God experience emotions? Does God change? This Spectrum Multiview volume brings together four theologians who make a case for their own view—ranging from a traditional affirmation of divine impassibility (the idea that God does not suffer) to the position that God is necessarily and intimately affected by creation—and then each contributor responds to the others' views.
Today there is a thriving 'emotions industry' to which philosophers, psychologists and neuroscientists are contributing. Yet until two centuries ago 'the emotions' did not exist. In this path-breaking study Thomas Dixon shows how, during the nineteenth century, the emotions came into being as a distinct psychological category, replacing existing categories such as appetites, passions, sentiments and affections. By examining medieval and eighteenth-century theological psychologies and placing Charles Darwin and William James within a broader and more complex nineteenth-century setting, Thomas Dixon argues that this domination by one single descriptive category is not healthy. Overinclusivity of 'the emotions' hampers attempts to argue with any subtlety about the enormous range of mental states and stances of which humans are capable. This book is an important contribution to the debate about emotion and rationality which has preoccupied western thinkers throughout the eighteenth and nineteenth centuries and has implications for contemporary debates.
In 1914, Luisa writes in a letter to the now Saint, Annibale M. di Francia: “I am finally sending you this handwritten copy of The Hours of the Passion of Our Lord Jesus Christ. May it all be for His greater Glory. I have also enclosed a few pages where I describe the effects and the beautiful promises that Jesus makes to everyone who meditates these Hours of the Passion. I believe that if whoever meditates on them is a sinner, he will convert; if he is imperfect, he will become perfect; if he is holy, he will become holier; if he is tempted, he will find victory; if suffering, he will find strength, medicine, and comfort in these Hours; if weak and poor, he will find a spiritual food and a mirror in which to look at himself continually and so become beautiful and similar to Jesus, our model”.