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Course Description: Goals: Books and Readings
Syllabus THEO 60655: The Moral Theology of Pope Francis University of Notre Dame, Summer Session 2017. Instructor: Anselma Dolcich-Ashley, Ph.D. [email protected] Office: 309 O’Shaughnessy (inside the Glynn Family Honors Program lounge) Office hours: 11:30 am-12:00 noon, and 3:00-4:00 pm Syllabus subject to updates, alterations, new bright ideas, and changes. Course Description: Pope Francis has emerged as one of the most well known of the world’s personalities because of his simplicity, his closeness to the vulnerable and poor, his defense of the earth and the environment, and his advocacy for reforms within the Catholic Church. This course will examine Pope Francis’ unique contributions to and applications of Catholic moral theology which themselves draw on traditions of Christian spirituality, his participation in the modern Latin American context, and his discernment of moral concerns throughout the Catholic Church globally. We will study official papal (2013- present) and episcopal statements (1992-2013) and compare them with analogues from Popes Benedict XVI and St John Paul II. In addition we will understand Pope Francis’ place in the trajectory of Catholic moral theology of the post-Vatican II period. Goals: 1. To think like moral theologians, and to become better moral theologians by means of engaging theoretically and practically with Vatican II’s urging that moral theology connect closely with Scripture and the Christian life. 2. To understand and articulate Pope Francis’ unique contributions to moral theology in the context of the Catholic Church in the modern world. Books and Readings: 1. Our textbook is: William Spohn, Go and Do Likewise: Jesus and Ethics (Bloomsbury, 2000). -
Techno-Science, Integral Thought, and the Reality of Limits in Laudato Si’ Lisa Sideris
Document generated on 09/27/2021 3:06 a.m. The Trumpeter Journal of Ecosophy Techno-Science, Integral Thought, and the Reality of Limits in Laudato Si’ Lisa Sideris Focus on Laudato Si' Article abstract Volume 34, Number 1, 2018 "Reality" is a term that appears dozens of times in Pope Francis’s Laudato Si’. The term is not directly defined, but appears to signal for Francis a mysterious, URI: https://id.erudit.org/iderudit/1060947ar relational, created order that imposes limits on humans while also evoking DOI: https://doi.org/10.7202/1060947ar positive feelings like wonder and peace. Francis contrasts this vision of reality with perspectives on the world that are human-centered, fragmented, or See table of contents reductionist. In this way, his account of reality grounds his sharp critique of narrow, techno-scientific perspectives on life and the world that entail a will to mastery and control. Francis’s critique of reductive, fragmentary perspectives is also connected to his concern with a category of humans and nonhuman Publisher(s) others whom Francis designates “the excluded” in Laudato Si’. Distorted views Athabasca University Press of reality perpetuate neglect of these excluded others and prevent us from grasping the integral functioning of human, ecological, and social realms. I conclude by contrasting Francis’s version of integral ecology with other forms ISSN of integral thought that express naïve enthusiasm for technology, and suggest a 1705-9429 (digital) denial of human and natural limits. Explore this journal Cite this article Sideris, L. (2018). Techno-Science, Integral Thought, and the Reality of Limits in Laudato Si’. -
Monasticism” and the Vocabulary of Religious Life
What Do We Call IT? New “Monasticism” and the Vocabulary of Religious Life “The letter of the Rule was killing, and the large number of applicants and the high rate of their subsequent leaving shows the dichotomy: men were attracted by what Merton saw in monasticism and what he wrote about it, and turned away by the life as it was dictated by the abbot.” (Edward Rice, The Man in the Sycamore Tree: The good times and hard life of Thomas Merton, p. 77) “Fourth, the new monasticism will be undergirded by deep theological reflection and commitment. by saying that the new monasticism must be undergirded by theological commitment and reflection, I am not saying that right theology will of itself produce a faithful church. A faithful church is marked by the faithful carrying out of the mission given to the church by Jesus Christ, but that mission can be identified only by faithful theology. So, in the new monasticism we must strive simultaneously for a recovery of right belief and right practice.” (Jonathan R. Wilson, Living Faithfully in a Fragmented World: Lessons for the Church from MacIntyre’s After Virtue [1997], pp. 75-76 in a chapter titled “The New Monasticism”) Whether we like the term or not, it is here, probably to stay. “Monasticism.” Is that what it is, new “monasticism”? Is that what we should call it? The problem begins when you try to choose a textbook that covers the history of things. Histories of monasticism only cover the enclosed life. Celtic monasticism prior to Roman adoption is seldom covered. -
Archbishop's Visit of Reconciliation
Catholic January 2019 FREE East Anglia Newspaper of the Diocese of East Anglia www.rcdea.org.uk Stained glass Faith restored Deep sorrow brings new after chalice for hurt is colour to church is stolen expressed – page 3 – page 5 – page 3 Welby visit is historic first for cathedral A Christmas message from Bishop Alan I In the Gospel for Mass on Christmas Day, St John the Evangelist describes the coming of Christ in the Nativity as a battle between light and darkness: a battle in which there is only one victor: “The Word was the true light that enlightens all men and women… A light that shines in the darkness, a light that darkness could not overpower.” As we journey through Advent, the Archbishop Justin Welby speaks at St John’s Cathedral, nights draw in and the days grow alongside Bishop Alan Hopes and Bishop Graham James. darker. It may seem to us, too, that the world around us is darkened and clouded by uncertainty and dissension. Deep divisions seem to shadow our soci - ety; divisions too about our nature and identity as a country and its place in the world, with no clear path visible where those who have disagreed might learn to walk forward together. Archbishop’s visit By way of contrast, our television and our computer screens are full of bright but garish and deceptive lights: the lights of celebrity culture, and of consumerism, that lead us into blind of reconciliation alleys and cul-de-sacs, where Christmas The Archbishop of Canter - that unity of the Body of Christ which cis said: ‘We must be more urgent in the is valued only in terms of what we buy is in accordance with his will and of ecumenism of action, proclaim the good and spend and consume. -
Newsletter of the Centre of Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2009 Issue 4 CoJS Newsletter • March 2009 • Issue 4 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion ASSOCIATE MEMBERS and law; South Asian diaspora. John Guy Professor Lawrence A. Babb (Metropolitan Mueum of Art) Dr Daud Ali (Amherst College) History of medieval South India; Chola Professor Phyllis Granoff courtly culture in early medieval India Professor Nalini Balbir (Yale University) (Sorbonne Nouvelle) Dr Crispin Branfoot Dr Julia Hegewald Hindu, Buddhist and Jain Architecture, Dr Piotr Balcerowicz (University of Manchester) Sculpture and Painting; Pilgrimage and (University of Warsaw) Sacred Geography, Archaeology and Professor Rishabh Chandra Jain Material Religion; South India Nick Barnard (Muzaffarpur University) (Victoria and Albert Museum) Professor Ian Brown Professor Padmanabh S. Jaini The modern economic and political Professor Satya Ranjan Banerjee (UC Berkeley) history of South East Asia; the economic (University of Kolkata) -
The Emergence of a Lay Esprit De Corps: Inspirations, Tensions, Horizons
Jesuit Higher Education: A Journal Volume 8 Number 2 Article 3 2019 The Emergence of a Lay Esprit de Corps: Inspirations, Tensions, Horizons Christopher Pramuk Regis University, [email protected] Follow this and additional works at: https://epublications.regis.edu/jhe Part of the Catholic Studies Commons, Practical Theology Commons, Religious Education Commons, Religious Thought, Theology and Philosophy of Religion Commons, and the Scholarship of Teaching and Learning Commons Recommended Citation Pramuk, Christopher (2019) "The Emergence of a Lay Esprit de Corps: Inspirations, Tensions, Horizons," Jesuit Higher Education: A Journal: Vol. 8 : No. 2 , Article 3. Available at: https://epublications.regis.edu/jhe/vol8/iss2/3 This Scholarship is brought to you for free and open access by ePublications at Regis University. It has been accepted for inclusion in Jesuit Higher Education: A Journal by an authorized administrator of ePublications at Regis University. For more information, please contact [email protected]. The Emergence of a Lay Esprit de Corps: Inspirations, Tensions, Horizons Cover Page Footnote This essay is dedicated in memoriam to Fr. Howard Gray, SJ, whom I never had the good fortune to meet, but whose impact on me and so many in the realm of Jesuit education and Ignatian spirituality continues to be immense. This scholarship is available in Jesuit Higher Education: A Journal: https://epublications.regis.edu/jhe/vol8/iss2/3 Pramuk: The Emergence of a Lay Esprit de Corps The Emergence of a Lay Esprit de Corps: Inspirations, Tensions, Horizons Christopher Pramuk University Chair of Ignatian Thought and Imagination Associate Professor of Theology Regis University [email protected] Abstract Likening the Ignatian tradition as embodied at Jesuit universities to a family photo album with many pages yet to be added, the author locates the “heart” of the Ignatian sensibility in the movements of freedom and spirit (inspiration) in the life of the community. -
The Unsettled Church: the Search for Identity and Relevance in the Ecclesiologies of Nicholas Healy, Ephraim Radner, and Darrell Guder
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects The Unsettled Church: The Search for Identity and Relevance in the Ecclesiologies of Nicholas Healy, Ephraim Radner, and Darrell Guder Emanuel D. Naydenov Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Christian Denominations and Sects Commons, and the Comparative Methodologies and Theories Commons Recommended Citation Naydenov, Emanuel D., "The Unsettled Church: The Search for Identity and Relevance in the Ecclesiologies of Nicholas Healy, Ephraim Radner, and Darrell Guder" (2015). Dissertations (1934 -). 527. https://epublications.marquette.edu/dissertations_mu/527 THE UNSETTLED CHURCH: THE SEARCH FOR IDENTITY AND RELEVANCE IN THE ECCLESIOLOGIES OF NICHOLAS HEALY, EPHRAIM RADNER, AND DARRELL GUDER by Emanuel D. Naydenov, MDiv. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2015 ABSTRACT THE UNSETTLED CHURCH: THE SEARCH FOR IDENTITY AND RELEVANCE IN THE ECCLESIOLOGIES OF NICHOLAS HEALY, EPHRAIM RADNER, AND DARRELL GUDER Emanuel D. Naydenov, MDiv. Marquette University, 2014 This dissertation examines the efforts of three contemporary theologians whose work is a part of the search for a new methodology for doing ecclesiology located on the continuum between the Church’s identity and relevance. They are the Catholic theologian Nicholas Healy, Anglican theologian Ephraim Radner, and Presbyterian theologian Darrell Guder. They come to the subject matter from different ecclesiological backgrounds, and, as such, their work can be taken as representative in as much as it stands for their unique efforts to theologize within their own traditions and contexts. -
Pope Francis' Reparative Vision: a Postmodern Hermeneutic of Catholic Uncertainty
Durham E-Theses POPE FRANCIS' REPARATIVE VISION: A POSTMODERN HERMENEUTIC OF CATHOLIC UNCERTAINTY BURBACH, NICOLETE,MARGARET,NATALYA How to cite: BURBACH, NICOLETE,MARGARET,NATALYA (2020) POPE FRANCIS' REPARATIVE VISION: A POSTMODERN HERMENEUTIC OF CATHOLIC UNCERTAINTY, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/13509/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 POPE FRANCIS’ REPARATIVE VISION: A POSTMODERN HERMENEUTIC OF CATHOLIC UNCERTAINTY Nicolete Burbach ABSTRACT Various readers of Pope Francis identify in his papal texts a striking openness to uncertainty, embodied in a rejection of fear and an embracing of alterity. These themes are united to a program of reform touching on doctrinal, ecclesiological, and pastoral matters; as well as attendant wider theological, philosophical, and affective issues. However, the general unsystematicity of both these readings and Francis’ texts themselves makes it difficult to receive those texts in a way that integrates these various themes. -
Introducing New Monasticism
AAR October 2, 2008 Christian Spirituality Group “The New Monasticism” Evan Howard, presiding Introducing New Monasticism Welcome to the Christian Spirituality Group of the American Academy of Religion. This afternoon our topic of discussion is “the new monasticism.” We have a delightful set of contributions to our discussion provided by our three presenters, Brian Campbell, Philip Harrold, and Martha McAfee. My name is Evan Howard, and I will, by way of introduction, provide an overview of new monastic phenomena. So, just what is “new monasticism”? The answer to that question depends on where you draw your circle. The fact of the matter is intentional communities and ascetical or alternative expressions are forming all the time. There is the global spread of the French-born Community of the Beatitudes. There are the groups connected with the Northumbria Community in the UK--who commit to a set of common values and practices and who maintain mutual accountability and encouragement largely through email contact. We could discuss the shifts in the character of quasi-Anarchist collectives in the West. And so on. As with the history of religious life more generally, the forms of new experiments in Christian living vary greatly. There are “new friars,” small teams of missionaries sharing Christ in deed and word among the poor of the world. There are “new siblings of the common life,” drawing from the heritage of monasticism to form communities of solidarity and influence. There are “new solitaries,” experimenting with the life and ministry of the hermit. Once again, many expressions could be explored. In light of the summary presented in your program book, I will focus my attention on those groups recently comprehended under the labels “new monasticism,” and “new friars.” The historical development of new monasticism can be divided into three seasons. -
The Beguine Option: a Persistent Past and a Promising Future of Christian Monasticism
religions Article The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism Evan B. Howard Department of Ministry, Fuller Theological Seminary 62421 Rabbit Trail, Montrose, CO 81403, USA; [email protected] Received: 1 June 2019; Accepted: 3 August 2019; Published: 21 August 2019 Abstract: Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world. Keywords: monasticism; Beguine; spiritual formation; intentional community; spirituality; religious life 1. Introduction What might the future of monasticism look like? I start with three examples: two from the present and one from the past. -
New Monasticism
A publication of the INTERCOMMUNITY PEACE & JUSTICE CENTER NO. 117 / WINTER 2018 New Monasticism The topic of this issue of A Matter of Spirit is the “New Monasticism.” What do you Living Monasticism think of when you hear the By Christine Valters Paintner journeying with others who are also strug- word “monastic?” Do you gling against busyness, debt and divisive- picture a solitary monk in a Over the last twenty years there has been ness. hermitage far from town? a great renewal of interest in the monastic The root of the word monk is monachos, Do you think of a medieval life, but this time from those who find them- which means single-hearted. To become a community reciting prayers in Latin? Or do you think of selves wanting to live outside the walls of the monk in the world means to keep one’s focus a group of millennials living cloister. It was this desire that led me fifteen on the love at the heart of everything. This is and working together today? years ago to become a Benedictine oblate. available to all of us, regardless of whether Each of these, and more, are Becoming an oblate means making a com- we live celibate and cloistered, partnered and expressions of the monastic mitment to live out the Benedictine charism raising a family or employed in business. impulse, a desire to connect in daily life, at work, in a marriage and fam- The three main sources I draw upon to deeply to a life of prayer and ily, and in all the other ways ordinary people sustain me in this path are the Rule of Bene- service in community with interact with the world on a daily basis. -
Anabaptism: the Beginning of a New Monasticism
[A paper given at “Christian Mission in the Public Square”, a conference of the Australian Association for Mission Studies (AAMS) and the Public and Contextual Theology Research Centre of Charles Sturt University, held at the Australian Centre for Christianity and Culture (ACC&C) in Canberra from 2 to 5 October 2008.] Anabaptism: The Beginning of a New Monasticism by Mark S. Hurst Introduction Wolfgang Capito, a Reformer in Strasbourg, wrote a letter to the Burgermeister and Council at Horb in May 1527 warning about the Anabaptist leader Michael Sattler. He was worried that Sattler was bringing about “the beginning of a new monasticism.” (Yoder, 87) Both Anabaptism and “new monasticism” are being explored today as relevant expressions of the Christian faith in our post-Christendom environment. The connections between these two movements will be examined in a conference sponsored by the Anabaptist Association of Australia and New Zealand in January 2009 as they were in a recent conference in Great Britain called “New Habits for a New Era? Exploring New Monasticism,” co-sponsored by the British Anabaptist Network and the Northumbria Community. (See http://www.anabaptistnetwork.com/node/19 for papers from the conference.) The British gathering raised a number of questions for these movements: “We hear many stories of ‘emerging churches’ and ‘fresh expressions of church’, but Christians in many places are also rediscovering older forms of spirituality and discipleship. Some are drawing on the monastic traditions to find resources for a post- Christendom culture. ‘New monasticism’ is the term many are using to describe these attempts to re-work old rhythms, rules of life and liturgical resources in a new era.