Florence Nightingale’s Spiritual Journey: Biblical Annotations, Sermons and Journal Notes: Collected Works of Florence Nightingale, Volume 2Lynn McDonald Wilfrid Laurier Univ. Press, 01 հնվ, 2006 թ. - 598 էջ Florence Nightingale (1820-1910) is widely known as the heroine of the Crimean War and the founder of the modern profession of nursing. She was also a scholar and political activist who wrote and worked assiduously on many reform causes for more than forty years. This series will confirm Nightingale as an important and significant nineteenth-century scholar and illustrate how she integrated her scholarship with political activism. Indispensable to scholars, and accessible and revealing to the general reader, it will show there is much more to know about Florence Nightingale than the “lady with the lamp.” Although a life-long member of the Church of England, Nightingale has been described as both a Unitarian and a significan nineteenth-century mystic. Volume 2 begins with an introduction to the beliefs, influences and practices of this complex person. The second and largest part of this volume consists of Nightingale’s biblical annotations, made at various stages of her life (some dated, some not). The third part of volume 2 contains her journal notes, including her diary for 1877, which is published here for the first time. Much of this material is highly personal, even confessional in nature. Some of it is profoundly moving and will serve to show the complexity and power of Nightingale’s faith. Currently, Volumes 1 to 11 are available in e-book version by subscription or from university and college libraries through the following vendors: Canadian Electronic Library, Ebrary, MyiLibrary, and Netlibrary. |
From inside the book
Արդյունքներ 76–ի 6-ից 10-ը:
... God's anger had been bought off—as if God had been bribed into giving us heaven—a fancy place which we had done nothing to create—by sufferings merely 'to satisfy God's justice.''' Rather ''the whole structure of this doctrine seems to ...
... God's laws.''37 Nightingale's theodicy was nowhere more original than in her conceptualization of the purpose and scope of evil. Like Leibniz's belief that this is the best of all possible worlds, hers permitted only the least possible ...
... God's plan. I will (not ask pardon for them but) take them in conformity with God's purpose and strive to learn His purpose'' (2:90). She likened God's permitting sin to occur to a mother letting her child stumble so that it would learn ...
... God's laws.'' This involved ''suffering and sin.'' Paradoxically, ''God (Goodness) Himself is the author of evil, not for eternity, that makes all the difference. But the curious thing is that people recoil from thinking that God is the ...
... God bringing all of us to perfection in eternity logically requires an afterlife, when each individual shall come to understand and share God's will for true happiness.48 She did not give specifics as to how this might happen; certainly ...