Christ in the Classroom Local Retreat
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John Henry Newman and the Significance of Theistic Proof
University of Rhode Island DigitalCommons@URI Open Access Master's Theses 1983 John Henry Newman and the Significance of Theistic Proof Mary Susan Glasson University of Rhode Island Follow this and additional works at: https://digitalcommons.uri.edu/theses Recommended Citation Glasson, Mary Susan, "John Henry Newman and the Significance of Theistic Proof" (1983). Open Access Master's Theses. Paper 1530. https://digitalcommons.uri.edu/theses/1530 This Thesis is brought to you for free and open access by DigitalCommons@URI. It has been accepted for inclusion in Open Access Master's Theses by an authorized administrator of DigitalCommons@URI. For more information, please contact [email protected]. - JOHNHENRY NEWMAN ANDTHE SIGNIFICANCE OF THEISTICPROOF BY MARYSUSAN GLASSON A THESISSUBMITTED IN PARTIALFULFILLMENT OF THE REQUIREMENTSFOR THE DEGREEOF MASTEROF ARTS IN PHILOSOPHY UNIVERSITYOF RHODEISLAND 1983 ABSTRACT The central problem of this paper is to decide the significance of formal argument for God's existence, in light of John Henry Newman's distinction between notional and real assent. If God in fact exists, then only real assent to the proposition asserting his existence is adequate. Notional assent is inadequate because it is assent to a notion or abstraction, and not to a present reality. But on Newman's view it is notional assent which normally follows on a formal inference, therefore the significance of traditional formal arguments is thrown into question. Newman has claimed that our attitude toward a proposition may be one of three; we may doubt it, infer it, or assent to it, and to assent to it is to hold it unconditionally. -
CH 527 COURSE SYLLABUS the MEDIEVAL CHURCH and the REFORMATION from the Rise of Charlemagne to the Council of Trent Fall, 2020
CH 527 COURSE SYLLABUS THE MEDIEVAL CHURCH and THE REFORMATION From the Rise of Charlemagne to The Council of Trent Fall, 2020. Instructor: Fr. Luke Dysinger, OSB. Email: [email protected]. Phone: 805 482-2755: office ext 1045; room ext. 1068. Office Hours (St. Katharine 318) by arrangement, COURSE WEBSITE: through Sonis, or http://ldysinger.stjohnsem.edu DESCRIPTION: This course will introduce the history, theology, and spirituality of the Christian Church from the rise of Charlemagne (c. 800) to the Council of Trent (1563). This course will provide an overview of both the theological and spiritual traditions of the Medieval Church through the time of the Catholic Reformation, culminating in the Council of Trent. The rich ethnic and cultural diversity of Christian thought during this period will be highlighted through study of primary sources from the Jewish, Roman, Greek, Celtic, Anglo- European, Slavic, Middle-Eastern (Syriac), and Egyptian (Coptic) traditions. In order to profit from the cultural and ethnic diversity of the student body, students are encouraged to bring to classroom discussion the early and medieval origins of their cultural traditions: including, for example, the theological, liturgical, and spiritual emphases that distinguish Western Catholicism from Eastern traditions such as the Maronite, Chaldean, Melchite, Malabar, and Ruthenian churches. During each class selected primary and secondary texts will be studied and discussed. A large proportion of the primary texts will be taken from the Office of Readings. In this way students’ ongoing prayerful study of these texts in the liturgy will provide a deepening re-acquaintance with patristic and early medieval sources of Christian spirituality and doctrine. -
University Microfilms International T U T T L E , V Ir G in Ia G R a C E
INFORMATION TO USERS This was produced from a copy of a document sent to us for microfilming. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the material subm itted. The following explanation of techniques is provided to help you understand markings or notations which may appear on this reproduction. 1. The sign or “target” for pages apparently lacking from the document photographed is “Missing Page(s)”. If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting through an image and duplicating adjacent pages to assure you of complete continuity. 2. When an image on the film is obliterated with a round black mark it is an indication that the film inspector noticed either blurred copy because of movement during exposure, or duplicate copy. Unless we meant to delete copyrighted materials that should not have been filmed, you will find a good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., is part of the material being photo graphed the photographer has followed a definite method in “sectioning” the material. It is customary to begin filming at the upper left hand corner of a large sheet and to continue from left to right in equal sections with small overlaps. If necessary, sectioning is continued again-beginning below the first row and continuing on until complete. 4. For any illustrations that cannot be reproduced satisfactorily by xerography, photographic prints can be purchased at additional cost and tipped into your xerographic copy. -
Doctrinal Controversies of the Carolingian Renaissance: Gottschalk of Orbais’ Teachings on Predestination*
ROCZNIKI FILOZOFICZNE Tom LXV, numer 3 – 2017 DOI: http://dx.doi.org/10.18290/rf.2017.65.3-3 ANDRZEJ P. STEFAŃCZYK * DOCTRINAL CONTROVERSIES OF THE CAROLINGIAN RENAISSANCE: GOTTSCHALK OF ORBAIS’ TEACHINGS ON PREDESTINATION* This paper is intended to outline the main areas of controversy in the dispute over predestination in the 9th century, which shook up or electrified the whole world of contemporary Western Christianity and was the most se- rious doctrinal crisis since Christian antiquity. In the first part I will sketch out the consequences of the writings of St. Augustine and the revival of sci- entific life and theological and philosophical reflection, which resulted in the emergence of new solutions and aporias in Christian doctrine—the dispute over the Eucharist and the controversy about trina deitas. In the second part, which constitutes the main body of the article, I will focus on the presenta- tion of four sources of controversies in the dispute over predestination, whose inventor and proponent was Gottschalk of Orbais, namely: (i) the concept of God, (ii) the meaning of grace, nature and free will, (iii) the rela- tion of foreknowledge to predestination, and (iv) the doctrine of redemption, i.e., in particular, the relation of justice to mercy. The article is mainly an attempt at an interpretation of the texts of the epoch, mainly by Gottschalk of Orbais1 and his adversary, Hincmar of Reims.2 I will point out the dif- Dr ANDRZEJ P. STEFAŃCZYK — Katedra Historii Filozofii Starożytnej i Średniowiecznej, Wy- dział Filozofii Katolickiego Uniwersytetu Lubelskiego Jana Pawła II; adres do korespondencji: Al. -
Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse
Journal of Moral Theology, Vol. 10, No. 2 (2021): 60–89 Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse Kenneth Parker The whole Church, laity and hierarchy together, bears responsi- bility for and mediates in history the revelation which is contained in the holy Scriptures and in the living apostolic Tradition … [A]ll believers [play a vital role] in the articulation and development of the faith …. “Sensus fidei in the life of the Church,” 3.1, 67 International Theological Commission of the Catholic Church Rome, July 2014 N 2014, THE INTERNATIONAL THEOLOGICAL Commission pub- lished “Sensus fidei in the life of the Church,” which highlighted two critically important theological concepts: development and I sensus fidelium. Drawing inspiration directly from the works of John Henry Newman, this document not only affirmed the insights found in his Essay on the Development of Christian Doctrine (1845), which church authorities embraced during the first decade of New- man’s life as a Catholic, but also his provocative Rambler article, “On Consulting the Faithful in Matters of Doctrine” (1859), which resulted in episcopal accusations of heresy and Newman’s delation to Rome. The tension between Newman’s theory of development and his appeal for the hierarchy to consider the experience of the “faithful” ultimately centers on the “seat” of authority, and whose voices matter. As a his- torical theologian, I recognize in the 175 year reception of Newman’s theory of development, the controversial character of this historio- graphical assumption—or “metanarrative”—which privileges the hi- erarchy’s authority to teach, but paradoxically acknowledges the ca- pacity of the “faithful” to receive—and at times reject—propositions presented to them as authoritative truth claims.1 1 Maurice Blondel, in his History and Dogma (1904), emphasized that historians always act on metaphysical assumptions when applying facts to the historical St. -
Commentary of Rabanus Maurus on the Book of Esther
Draft version 1.1. (c) 2015 The Herzl Institute, Jerusalem All rights reserved Commentary of Rabanus Maurus On the Book of Esther Published 836 Translated from Latin by Peter Wyetzner FOREWORD TO THE EMPRESS JUDITH The Book of Esther, which the Hebrews count among the Writings, contains in the form of mysteries many of the hidden truths of Christ and of the Church—that is, Esther herself, in a prefiguration of the Church, frees the people from danger; and after Haman—whose name is interpreted as wickedness—is killed, she assigns future generations a part in the feast and the festival day. In fact, the translator of the biblical narrative claims that he has copied this book from the documents of the Hebrews, and rendered it straightforwardly and word for word; and yet he did not omit entirely what he found in the Vulgate edition, rather after translating with complete fidelity the Hebrew original he added as an appendix to the end of the book the rest of the passages he found outside it. We have, moreover, explained in an allegorical fashion the material that has been drawn from the Hebrew source; while we have chosen to not to comment upon all the other passages that have been added to it in accordance with the language and the literature of the Greeks, and marked by an obel. But any serious reader can understand well enough the sense of these passages once he has carefully scrutinized the previous ones. And since you, noblest of queens, perceive so well the divine mysteries contained in the interpreted passages, you will no doubt arrive at a proper 1 understanding of the others. -
Hrabanus Maurus’ Post-Patristic Renovation of 1 Maccabees 1:1–8
Open Theology 2021; 7: 271–288 Research Article Christian Thrue Djurslev* Hrabanus Maurus’ Post-Patristic Renovation of 1 Maccabees 1:1–8 https://doi.org/10.1515/opth-2020-0160 received April 26, 2021; accepted June 01, 2021 Abstract: In this article, I examine Hrabanus Maurus’ exegesis of the opening verses of 1 Maccabees, which preserves a concise account of Alexander the Great’s career. My main goal is to demonstrate how Hrabanus reinterpreted the representation of the Macedonian king from 1 Maccabees. To this end, I employ transfor- mation theory, which enables me to analyze the ways in which Hrabanus updated the meaning of the biblical text. I argue that Hrabanus turned the negative Maccabean narrative of Alexander into a positive representation that was attractive to contemporary readers. I support this argument by focusing on Hrabanus’ recourse to Latin sources, primarily the late antique authors Jerome, Orosius, and Justin, an epitomist of Roman history. I find that Hrabanus challenged Jerome’s interpretations, neutralized much of Orosius’ negative appraisal of Alexander, and amplified the laudatory passages of Justin, which generated a new image of the ancient king. The present article thus contributes to three fields: medieval exegesis of biblical texts, Carolingian reinterpretation of the patristic heritage, and the reception of Alexander the Great. Keywords: Alexander the Great, biblical scholarship, medieval exegesis, “Carolingian Renaissance”, historio- graphy, historical text reuse, transformation theory 1 Prelude: What is the point of reception? Miriam De Cock, the prime mover behind this special issue of Open Theology, invited contributors to reflect on how and why we conduct research into the “reception history”¹ of biblical and patristic heritage. -
Susan K. Roll
Susan K. Roll Hildegard of Bingen: a Doctor of the Church On October 7, 2012, I was privileged to be present at the outdoor papal Mass at the Vatican in which Hildegard of Bingen was officially declared a Doctor of the Church. On October 26 I was even more privileged to be invited to give the opening address at the First International Conference of the Scivias Institut. As a member of the Scivias Institut from the beginning, I was pleased that this conference took place less than three weeks after Hildegard (finally!) received public recognition of her genius and of her contribution both to the Roman Catholic Church and to human creativity and knowledge, both scientific and mystical. In this article I will give some of the background and significance of the title “Doctor of the Church,” then briefly sketch the steps involved in Hildegard’s case. We will mention briefly the loose ends that remain in ascertaining the exact motive. Finally, to expand the context somewhat, we will take a glance at a sampling of contemporary commentaries that illustrates the rather odd situation today in which a medieval nun seems to have become, if not “all things to all people,” then certainly many very different things to various groups of people who want nothing to do with each other. The first point to note is that “Doctor of the Church” is conferred as an honorary title. It is not based on original research nor on the formal academic achievements equivalent to those of a person who holds a university Doctor title today. -
Agrarian Metaphors 397
396 Agrarian Metaphors 397 The Bible provided homilists with a rich store of "agricultural" metaphors and symbols) The loci classici are passages like Isaiah's "Song of the Vineyard" (Is. 5:1-7), Ezekiel's allegories of the Tree (Ez. 15,17,19:10-14,31) and christ's parables of the Sower (Matt. 13: 3-23, Mark 4:3-20, Luke 8:5-15) ,2 the Good Seed (Matt. 13:24-30, Mark 4:26-29) , the Barren Fig-tree (Luke 13:6-9) , the Labourers in the Vineyard (Matt. 21:33-44, Mark 12:1-11, Luke 20:9-18), and the Mustard Seed (Matt. 13:31-32, Mark 4:30-32, Luke 13:18-19). Commonplace in Scripture, however, are comparisons of God to a gardener or farmer,5 6 of man to a plant or tree, of his soul to a garden, 7and of his works to "fruits of the spirit". 8 Man is called the "husbandry" of God (1 Cor. 3:6-9), and the final doom which awaits him is depicted as a harvest in which the wheat of the blessed will be gathered into God's storehouse and the chaff of the damned cast into eternal fire. Medieval scriptural commentaries and spiritual handbooks helped to standardize the interpretation of such figures and to impress them on the memories of preachers (and their congregations). The allegorical exposition of the res rustica presented in Rabanus Maurus' De Universo (XIX, cap.l, "De cultura agrorum") is a distillation of typical readings: Spiritaliter ... in Scripturis sacris agricultura corda credentium intelliguntur, in quibus fructus virtutuxn germinant: unde Apostolus ad credentes ait [1 Cor. -
University College Dublin, Dublin- Ireland Facts
University College Dublin, Dublin- Ireland Facts • Language of instruction: English • Number of students currently enrolled: 33,000 • Semester 1: Early September – Late December • Semester 2: Mid-January - Late May • Important information: http://www.ucd.ie/international/exchange- programmes/incoming-exchanges/erasmus-exchange-information/ About the University Founded in 1854 by Cardinal John Henry Newman, University College Dublin (UCD) is Ireland’s largest and most richly diversified university. Today UCD is a vibrant, modern university of over 33,000 students situated on a spacious and leafy campus some 5km to the south of Dublin city centre. Located on the east coast of Ireland, Dublin began as a Viking settlement founded over one thousand years ago. In the 21st century, with a population of over one million people, Dublin is the thriving capital of the Republic of Ireland and is the centre of the political, diplomatic, administrative and commercial life of the country. Famous for its literary tradition, Ireland's capital has been home to writers from Jonathan Swift to William Butler Yeats and James Joyce. Dublin allows you to explore both the historical and the modern, from castles and churches to cafés and clubs. Website: http://www.ucd.ie/ What to expect Application process If you are allocated for an exchange at the University College Dublin, you will be officially nominated by the Go Abroad Office and will then be provided with your detailed application instructions. You can ONLY apply if officially nominated. Type of Application: You will receive an email with application instructions. The application form is online. Notes of Guidance for Exchange students University College Dublin Academics Course/ credit load One full year of study should equate to 60 ECTS. -
Come, Holy Ghost
Come, Holy Ghost John Cosin and 17th Century Anglicanism Notes from sabbatical study leave, Summer 2016 Donald Allister Come, Holy Ghost Sabbatical study Copyright © Donald Allister 2017 2 Come, Holy Ghost Sabbatical study Contents Come, Holy Ghost 4 Personal Interest 5 The Legacy of the 16th Century 8 Arminianism and the Durham House Group 10 The Origins of the Civil War 13 Cosin’s Collection of Private Devotions 14 Controversy, Cambridge, Catastrophe 16 Exile, Roman Catholicism, and the Huguenots 18 Breda, Savoy, the Book of Common Prayer, and the Act of Uniformity 22 Cosin’s Other Distinctive Views 25 Reflections 26 Collects written by Cosin and included in the 1662 Prayer Book 29 Cosin’s Last Testament 30 Some key dates 33 Bibliography 35 3 Come, Holy Ghost Sabbatical study Come, Holy Ghost, our souls inspire, and lighten with celestial fire. Thou the anointing Spirit art, who dost thy sevenfold gifts impart. Thy blessed unction from above is comfort, life, and fire of love. Enable with perpetual light the dullness of our blinded sight. Anoint and cheer our soiled face with the abundance of thy grace. Keep far from foes, give peace at home: where thou art guide, no ill can come. Teach us to know the Father, Son, and thee, of both, to be but One, that through the ages all along, this may be our endless song: Praise to thy eternal merit, Father, Son, and Holy Spirit. Amen.1 Original Latin ascribed to Rabanus Maurus (died AD 856), traditionally sung at Pentecost, Confirmations, and Ordinations: Veni, creator Spiritus, / mentes tuorum visita, / imple superna gratia, / quae tu creasti, pectora. -
Saint Anselm, Blessed John Henry Newman, and the Idea of a Benedictine University
Saint Anselm, Blessed John Henry Newman, and the Idea of a Benedictine University Fr. Daniel Patrick Moloney, Ph.D. John Henry Newman's "Benedictine Essays" develop a strong thesis that Benedictine spirituality is necessarily at odds with the methods of the modern university. Benedictine spiritual life encourages the monk to mortify his intellect, not to satisfy it or to stir it up. It is best suited to grammar school, to the study of literature and history and Scripture, while rejecting the value of studying worldly topics that don't prepare a person for union with God in the next life. Newman's account makes the project of a Benedictine university like St. Anselm's College seem deeply problematic, even oxymoronic. St. Anselm of Canterbury, a transitional figure on Newman's account, shows some ways of reconciling a speculative intellectual life with Benedictine spirituality, but Newman's challenge to the project still remains. It’s a great honor to be here. When I was invited to give this lecture, that is to give the Saint Anselm Lecture at Saint Anselm College on the Feast of Saint Anselm, I thought I noticed a theme. I’m an expert on Saint Anselm, having written my dissertation on your patron saint and having been studying him since I was a senior in college more than twenty years ago. So I figured that the topic of my talk was going to be Saint Anselm. But then I read the fine print of the invitation, and realized that because this year is the anniversary of the College, that I was being asked to talk not just about Saint Anselm and his continued significance, but about something I didn’t know anything about, namely “distinctively Benedictine Catholic higher education.” I’m sure that’s a topic of some reflection here, at a Benedictine College, but it’s not something I’ve ever thought about.