This article proposes to interpret the appearance of the risen Jesus to the community of the disciples on Easter evening in terms of a Johannine theology and spirituality and as integral to the Johannine resurrection narrative as a whole. The scene is a narrative exploration of Johannine ecclesiology, that is, the establishment of the New Covenant with the New Israel and the raising of the New Temple, the body of Jesus, in it midst.

This article combines historical, literary, theological, and feminist criticism to inquire into the identity of the Beloved Disciple (BD) in the Fourth Gospel attempting to mediate between the theory of the BD as pure literary construct and the BD as a single historical individual. It proposes that the BD is a textual paradigm of ideal discipleship which is realized diversely in several characters in the text. This has ramifications for the textual identity of the evangelist and of the foundational Easter witness of the Johannine community. It suggests that women were more significant in leadership of the Johannine community than has been recognised in the past.

We performed a retrospective review of the charts of 252 adult, non-traumatic, prehospital cardiac arrest patients treated over a one-year period in order to assess the effectiveness of intravenous (IV) and endotracheal (ET) administration of epinephrine (0.5–1.0 mg) (EPI) in assisting restoration of a spontaneous pulse. Patients initially receiving IV-EPI were more likely to develop a spontaneous pulse earlier than those receiving a similar dose ET (7.3% vs 0.9%; p<0.01. In those patients who received a second dose of EPI, six (2.9%) regained a spontaneous pulse; each had been treated previously with IV-EPI. None who required a third dose of EPI regained a spontaneous pulse. In total, only five (2%) patients survived to discharge. We conclude that, in our system, patients who receive the currently recommended dose of EPI to treat cardiac arrest have a poor prognosis, and that IV-EPI is associated with a higher incidence of return of a spontaneous pulse compared to those treated ET.

After tracing the history of the term “spirituality” and the discipline of spirituality up to the mid-twentieth century, this article describes the contemporary understanding of spirituality as lived religious experience and of the academic discipline which studies this subject. This phenomenology of the discipline grounds a position on the relationship between lived spirituality and theology on the one hand, and the academic disciplines of spirituality and theology on the other.

When I undertook to teach a course on spiritual direction in 1976 I discovered that there were practically no books in English available on the subject. John McNeill's classic work in comparative history had been reprinted. Merton's little essay, already fifteen years old and more monastic in approach than was suitable for my students was still available. Jean Laplace's substantively excellent, but somewhat old-fashioned and clerical, treatment of the subject had just been translated from the French. With these exceptions, almost all useful material on the topic of spiritual direction was in the form of articles on specific aspects of this ministry appearing with increasing frequency in periodicals devoted to spirituality and religious life.

With the appearance the following year of Kenneth Leech's very fine study, Soul Friend, perhaps still the best overall treatment available, a veritable publishing phenomenon began. In the last five years dozens of full-length books and a number of long essays as well as various collections of articles on spiritual direction have appeared. In what follows I will attempt to describe and evaluate this phenomenon by briefly commenting on a number of recent books on the subject of spiritual direction.