In the New Testament (1 Corinthians 15:44), the apostle Paul developed the notion of the spiritual body (sma pneumatikos), characterizing the resurrection body as “spiritual” (Greek “pneumatikos”), as opposed to the natural (Greek “psychikos”) body:
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15:42-44 in 1 Corinthians
The same is true of the dead's resurrection. What is sown perishes, but what is raised lasts forever. It is sown in disgrace and raised in majesty. It is seeded in a state of weakness and raised in a state of strength. It is born with a physical body and raised with a spiritual body. There is a spiritual body as well as a bodily body.
According to Christian tradition, Paul compares the resurrection body to the mortal body, stating that it would be a different kind of body; a “spiritual body,” which refers to an immortal or incorruptible body (15:5354).
What is a spiritual person in the Bible?
We can deduce from this that to be a spiritual person means to be a person who lives and walks, that is, acts and does things, in accordance with the Spirit in our spirit. We could talk and ponder about God, but our dead spirit couldn't do anything. Order a free study Bible to assist you in comprehending God's Word.
What the Bible Says About Spirit soul and body?
A. The Bible teaches that we are made up of three parts: body, soul, and spirit: “May your complete spirit, soul, and body be preserved spotless at our Lord Jesus' coming” (I Thessalonians 5:23). Our physical bodies are visible, but our souls and spirits are more difficult to identify.
How do I know if I am a spiritual person?
Speaking ill of others or spreading gossip about them provides no comfort or security to a spiritual person. A healthy mind is one that does not speak evil of others. Spiritual individuals keep their heads down and concentrate on their own journey, embracing others for who they are. They do not pass judgment or criticism on other people's life experiences. When spiritual people don't have anything good to say about others, they don't say anything at all. They halt bad conversations by either refusing to engage or retrieving.
What are the characteristics of a spiritual person?
The Latin words “spiritus” (meaning breath, courage, strength, or soul) and “spirare” (meaning to breathe) are combined to get the term “spirit” (1). Meaning, worth, transcendence, connecting (with oneself, others, God/supreme power, and the environment), and becoming (life's growth and progress) are five qualities of spirituality (2).
Since the inception of spiritual health and its different definitions, it has been five decades. Spiritual health is concerned with one's relationship with one's own self (personal dimension), people (social dimension), nature (environment), and God (transcendental dimension) (3). The following are the main qualities of spiritual health: a healthy lifestyle, social connections, inquiring about the meaning and purpose of life, and transcendence (4). For many academics, spiritual health is so crucial that it is considered one of the most significant components of health (5). Spiritual health leads to improved mental health (6) and is favorably associated to physical health, for example, it may assist patients experience less pain, according to multiple research conducted on diverse patients (7).
Scientists and academics have looked at spiritual health from numerous perspectives and presented several definitions, but they have yet to come up with a comprehensive description. Providing a complete definition for spiritual health, identifying the components and markers of spiritual health, and its impact on other areas of health are all major obstacles in treating spiritual health issues. Despite the fact that a number of studies have been undertaken in Iran on the subject of spiritual health (5, 7), experts believe there are not enough studies on the definition of the term. Because of the relevance of the topic, the paucity of literature, and the necessity to include multiple perspectives on spiritual health, this study was undertaken in Iran to investigate the definition, components, and indicators of spiritual health from the perspective of specialists.
What spirituality means?
Spirituality is defined as the awareness of a feeling, sense, or belief that there is something more to being human than sensory experience, and that the greater total of which we are a part is cosmic or divine in nature. True spirituality necessitates the opening of one's heart.
Type 2 diabetes affects approximately 25.8 million people in the United States, or 8.3 percent of the population.
1 Non-Hispanic Blacks aged 20 and up account for 4.9 million (18.7%) of the total. 1 Complications of type 2 diabetes, such as cerebrovascular illness, renal failure, and amputations, are substantially more common among African Americans than in non-Hispanic Whites.1
With proper diabetic self-care, these problems can be decreased or avoided. Diabetes therapy relies heavily on self-care knowledge, skills, and activities. The intricacy of sustaining and managing daily self-care activities, such as exercise, food change, and medication adherence, makes diabetic self-care difficult. The American Association of Diabetes Educators2 lists seven diabetes self-care behaviors: being active (physical activity and exercise); eating healthy (diet composition and caloric content); taking medications; monitoring (e.g., blood glucose, weight, blood pressure); problem solving, particularly for blood glucose (high and low levels, sick days); reducing risks (to reduce diabetes complications; smoking cessation); and healthy coping (psychosocial adaptation). These behaviors have been recognized as measurable results of effective diabetes education and should be practiced at both the individual and population level to accomplish the targeted outcomes of diabetes complications prevention and physical and psychological well-being.
Spiritual and religious beliefs and activities can either help people cope with a chronic illness by providing support, confidence, and hope, or they might obstruct successful coping by causing them to ignore self-care activities in favor of prayer and/or meditation.
3 While there is evidence of a link between spirituality and hypertension self-management4, few research have looked at the impact of spirituality on diabetes self-management.
5 As a result, less is known about how spiritual beliefs and practices, as well as social support, influence diabetic self-care among African American adults. 6 Spirituality is an important source of emotional support; God is perceived as central in providing strength to deal with daily challenges; God is frequently called upon for help in controlling diabetes; and a strong belief in God, prayer, meditation, and support from church members were all sources of support in previous studies concerning spirituality, religion, and diabetes in African Americans. 3, 5, and 8 Religion and spirituality were linked to better glycemic control in Black women with type 2 diabetes in one study,9 while religion and spirituality were linked to a lower likelihood of lifelong smoking among African Americans in another. 10
Because of the foregoing findings and a gap in the literature, we decided to look into the possibilities of incorporating spiritual and religious views into diabetic self-management. Spiritual views encompass a connection to a higher being as well as an existential outlook on life, death, and the nature of reality. 11 Religious practices/rituals such as prayer or meditation, as well as interaction with religious community members, are examples of religious beliefs. While spiritual and religious views have a lot in common, the authors decided to look into both of them because they are commonly brought up when dealing with disease. It's also necessary to look into both of these concepts because some people consider themselves spiritual but don't necessarily believe in religion. While religious beliefs and practices are more easily measured, the authors intended to look at the larger context of people's belief systems, specifically their perspectives on life's meaning, disease, and existential concerns. 13 The Systems of Belief Inventory (SBI) was chosen to measure these constructs due to the requirement to examine both spiritual and religious beliefs and practices in the process of coping with an illness.
The researchers wanted to see if there was a link between (a) spiritual and religious beliefs and practices and social support, and (b) diabetic self-care activities in African Americans with type 2 diabetes. Because African Americans have numerous diabetes inequities, this is an essential topic (i.e., highest rates of diabetes, diabetes complications, and diabetes-related mortality rates). 14
Because little is known about how spiritual and religious beliefs and practices affect diabetes self-care in African American adults, this study looked at the relationship between spirituality, religion, and diabetes self-care activities in this population, such as diet, physical activity, blood glucose self-testing, and foot care behaviors. Because some evidence suggests a link between spirituality and religion and lifetime smoking in African Americans10, a negative link between spirituality and religion and smoking was hypothesized. It was expected, in particular, that those who scored higher on spiritual and religious beliefs and practices, as well as social support, would engage in more diabetes self-care activities and smoke less.
What is the spiritual man?
Watchman Nee, a Chinese preacher, theologian, and author who wrote significantly in the subjects of psychology and spirituality, lived from 1903 to 1972. The Spiritual Man1 is a book on human nature and the psychology of spiritual experience, and it is considered his greatest literary achievement. Nee emphasizes mankind's physical, intellectual, and spiritual abilities, implying that humans are an oneness of body, soul, and spirit as an organizing principle.
The body, according to Nee, is the organ of “world-consciousness,” informing the individual of pleasures found in the external world through its corporeal senses of sight, sound, smell, taste, and touch. According to Nee, bodily sensation is the lowest form of consciousness and should be subordinated to the desires of the spirit; however, in unstable people, this hierarchy is disrupted, and the body persuades the higher faculties to consent to gratification of its impulses.
The soul is the organ of “self-consciousness,” and it is where a person's personality and identity are found. Mind, will, and emotion are the soul's faculties. The mind is thought to be a psychological entity that arises from the brain. The instrument of cognition manifests the individual's intellectual powers within the mind. The soul is structured in such a way that the intellectual and emotional capabilities compete for control of the will, which is the decision-making entity. Behavior is ultimately determined by the will. The will of a “soulical” man is oriented to self-satisfaction, whereas the will of a “spiritual” man is tuned to spirit-satisfaction.
The spiritual man is one whose thoughts, feelings, and behaviors are under the control of the spirit. Theoretically, recovery from such a situation entails resolving spiritual distortions by realigning with divine truth.
In the realm of psychiatry, Nee's idea of a possible relationship between spirituality and mental health is no longer controversial. New practice guidelines have been issued to encourage health care professionals to consider a patient's spiritual/religious ideals in routine psychiatric assessments.3 Psychiatric trainees are now expected to demonstrate competence in identifying and addressing spiritual, social, and cultural issues that may influence treatment.4
The fact that there is no universally accepted method for taking a spiritual history is still a problem. Furthermore, determining what is clinically meaningful in a patient's experience might be difficult (eg, church attendance versus private meditation). It has been argued that therapists should at the very least inquire about a patient's religious affiliation.5
Nee might advise asking patients open-ended questions on the importance of God/spirituality in their lives when taking a spiritual history. Toward the end of an intake interview, I usually question about a patient's spiritual history. “Do you have any spiritual or religious beliefs that are important to you?” I ask. This is an open-ended question that tends to include those who may not identify with a particular religion but still value spiritual principles, as well as those who have no connection with either spirituality or religion.
If a patient's response to my question is positive, I usually ask if/how spiritual involvement has influenced his or her symptoms. Many patients have felt comfortable sharing how spirituality is a powerful coping tool that helps them cope with mental illness, while others have admitted to spiritual conflict that exacerbates their mental anguish.
Numerous instruments have been developed to assist with spirituality assessment and intervention when needed, especially in patients with strong religious backgrounds.6 The RCOPE7 is a popular self-report measure that may approximate the psychological impact of spiritual involvement. It includes a 7-item negative religious coping subscale, which may approximate spiritual distress and may be helpful in treatment planning.
The clinical rationale for addressing spirituality in psychiatric settings may be enhanced by Nee's tri-partite analysis of human nature as a unity of body, mind, and spirit. Not knowing how to engage patients around their spiritual beliefs should no longer be a barrier, as there are validated assessment tools to assist the clinician with this process.
What is the difference between body and spirit?
The physical structure of the body is made up of flesh, bones, and blood. The human body is made up of various components, including the head, neck, trunk, arms, legs, hands, and feet. The body is palpable. Because a body is tangible, you can burn it with fire, blow it away with a strong wind, wet it with water, or chop it into pieces with a weapon such as a knife or a sword. We can even get rid of the body if we want to. This demonstrates that the body is not everlasting. To put it another way, the body is not eternal. Even if a body is not damaged to the point of death, it has an expiration date. Even if no harm is done, the body gradually deteriorates over time, and when the time comes, death occurs, removing the body's ability to operate. As a result, once the corpse has lost its life, it can be cremated or buried according to the religious practices of the individual who has died. The voyage of the body comes to an end with death. As a result, the body is not subject to the reincarnation notion.