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Paschasius Radbertus and the Song of Songs
chapter 6 “Love’s Lament”: Paschasius Radbertus and the Song of Songs The Song of Songs was understood by many Carolingian exegetes as the great- est, highest, and most obscure of Solomon’s three books of wisdom. But these Carolingian exegetes would also have understood the Song as a dialogue, a sung exchange between Christ and his church: in fact, as the quintessential spiritual song. Like the liturgy of the Eucharist and the divine office, the Song of Songs would have served as a window into heavenly realities, offering glimpses of a triumphant, spotless Bride and a resurrected, glorified Bridegroom that ninth- century reformers’ grim views of the church in their day would have found all the more tantalizing. For Paschasius Radbertus, abbot of the great Carolingian monastery of Corbie and as warm and passionate a personality as Alcuin, the Song became more than simply a treasury of imagery. In this chapter, I will be examining Paschasius’s use of the Song of Songs throughout his body of work. Although this is necessarily only a preliminary effort in understanding many of the underlying themes at work in Paschasius’s biblical exegesis, I argue that the Song of Songs played a central, formative role in his exegetical imagina- tion and a structural role in many of his major exegetical works. If Paschasius wrote a Song commentary, it has not survived; nevertheless, the Song of Songs is ubiquitous in the rest of his exegesis, and I would suggest that Paschasius’s love for the Song and its rich imagery formed a prism through which the rest of his work was refracted. -
Using the Concept of Reditus, As Explicated in Benedict XVI#S The
The Eucharistic Exercises: Using the concept of reditus, as explicated in Benedict XVI#s The Spirit of the Liturgy, to understand the central movement and eucharistic context of Ignatius Loyola#s Spiritual Exercises Author: Joseph Laramie Persistent link: http://hdl.handle.net/2345/bc-ir:104990 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2012 Copyright is held by the author, with all rights reserved, unless otherwise noted. THE EUCHARISTIC EXERCISES: Using the Concept of Reditus, as Explicated in Benedict XVI’s The Spirit of the Liturgy, to Understand the Central Movement and Eucharistic Context of Ignatius Loyola’s Spiritual Exercises Thesis Submitted in Partial Fulfillment Of the Requirements for the S.T.L. Degree From the Boston College School of Theology and Ministry (Weston Jesuit) By: Joseph Laramie, SJ Co-mentor: Thomas Stegman, SJ Co-mentor: Robert Imbelli Submitted: January 27, 2012 1 Introduction to the thesis…………………………………………………………………….….4 Chapter 1: Benedict’s Christology………………………………………………………..…….7 A. The Son in the Immanent Trinity: Only begotten Logos, Son………………………..…..7 B. The Son in Creation………………………….…………………………………..………11 B.1. God’s plan for creation/humanity; covenant, revelation, freedom, sin…..…11 C. Incarnation………………………….………………………….…………………..…….17 C.1. Jesus’ Di vinity………………………………………………………………17 C.2. Jesus’ Humanity…………………………………………………………….20 C.3. Jesus’ Cross, Death, Resurrection…………………………………………..22 D. Conclusion………………………….………………………….…………………………30 Chapter 2. Benedict’s Eucharistic theology, as outlined in The Spirit of the Liturgy………31 A. First Stage: the Eternal is Embodied in What is Once-for-All…………………………..33 B. Second Stage: the Entry of the Eternal into Our Present Moment in the Liturgy…..…...36 B.1. -
The Notre Dame Scholastic
Notre Dame ^cholasHc ^iscz'-Q^Q^i^Szmp(^-Victuvx\e'''VxvZ' Quasi- Cray- MoriJuru^ A Literary — News Weekly MARCH 4, 1927 No. 20 1872-1927 < Philosophy Number en o en o -v=^-<^-«i-5'-:Vj,.~^-=;,:.-.—-A-- THE NOTRE DAME SCHOLASTIC WELL DRESSED MEN PREFER MAX ADLER CLOTHES Hickey-Frcemin OMtonuMd Ootbct The LONDON A two-button young men's style, tailored by Hickey- Freeman—and that means it reflects a needled skill as fine as the best custom tailors can achieve—at a price at which they can't afford to do it. For the London costs little more than you would ex pect to pay for a good ready-made suit that wouldn't boast half the custom-made characteristics of Hickey- Freeman clothes. New Spring Topcoats MAX ADLER COM P A N Y ON THE CORNER MICHIGAN AND WASHINGTON THE NOTRE DAME SCHOLASTIC 609 ,ow/ GIFTS IT'S A GIFTS LtAPBURV GIFTS Hate to go gift shopping? You wouldn't if you shopped at. Wyman's. Toys for young relatives in Toyland. Home gifts GET THAT (wedding presents) on the third floor. Mother, Sister and Best Girl birthday - SPRING SUIT gifts all over the store—and dozens of New patterns, new shades in obliging salespeople to help you. stripes, plaids, Scotch weaves, Oxford grays. Come and See Us This stuff is collegiate—well- GEORGE WYMAN made, moderately priced. & COMPANY You'll see Spring Learburys on sJ the campus every day now— lots of them. Come in Mon LOOK WELL— day for yours. AND SUCCEED LEARBURY HE OLIVER HOTEL Authentic-Styled BARBER SHOP : : : : COLLEGE CLOTHES T CATERING TO N. -
SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G. -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-89754-9 - An Introduction to Medieval Theology Rik Van Nieuwenhove Index More information Index Abelard, Peter, 82, 84, 99–111, 116, 120 beatific vision, 41, 62, 191 Alain of Lille, 71 beatitude, 172, 195–96 Albert the Great, 171, 264 Beatrijs van Nazareth, 170 Alexander of Hales, 147, 211, 227 beguine movement, 170 allegory, 15, 43, 45, 47, 177 Benedict XII, Pope, 265 Amaury of Bène, 71 Benedict, St., 28–29, 42 Ambrose, 7, 10, 149 Berengar of Tours, 60, 83, 129, 160, see also amor ipse notitia est 51, 117, see love and knowledge Eucharist anagogy, 47 Bernard of Clairvaux, 79, 82, 100, 104, 110, 112–15, analogy, see univocity 147, 251 analogy in Aquinas, 182–85, 234, 235 critique of Abelard, 110–11 Anselm of Canterbury, 16, 30, 71, 78, 81, 83–98, on loving God, 112–14 204, 236 Boccaccio, Giovanni, 251 Anselm of Laon, 72, 99 Boethius, 29–33, 125, 137 Anthony, St., 27 Bonaventure, 34, 47, 123, 141, 146, 148, 170, 173, apophaticism, 8, 34, 271 176, 179, 211–24, 227, 228, 230, 232, 242, 243, Aquinas, 182–83 245, 254 Aquinas, 22, 24, 34, 47, 51, 72, 87, 89, 90, 133, 146, Boniface, Pope, 249 148, 151, 154, 164, 169, 171–210, 214, 225, 227, 230, 235, 236, 237, 238, 240, 241, 244, 246, Calvin, 14 254, 255, 257, 266 Carabine, Deirdre, 65 Arianism, 20, 21 Carthusians, 79 Aristotle, 9, 20, 29, 78, 84, 179, 181, 192, 195, 212, Cassian, John, 27–29, 47 213, 216, 223, 225, 226, 227, 229, 237, 254, Cassidorius, 124 267, 268 cathedral schools, 82, 169 Arts, 124, 222 Catherine of Siena, 251 and pedagogy (Hugh), 124–28 -
The Well-Trained Theologian
THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity. -
The Catholic Doctrine of Transubstantiation Is Perhaps the Most Well Received Teaching When It Comes to the Application of Greek Philosophy
Bucknell University Bucknell Digital Commons Honors Theses Student Theses 2010 The aC tholic Doctrine of Transubstantiation: An Exposition and Defense Pat Selwood Bucknell University Follow this and additional works at: https://digitalcommons.bucknell.edu/honors_theses Part of the Religion Commons Recommended Citation Selwood, Pat, "The aC tholic Doctrine of Transubstantiation: An Exposition and Defense" (2010). Honors Theses. 11. https://digitalcommons.bucknell.edu/honors_theses/11 This Honors Thesis is brought to you for free and open access by the Student Theses at Bucknell Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. ACKNOWLEDGMENTS My deepest appreciation and gratitude goes out to those people who have given their support to the completion of this thesis and my undergraduate degree on the whole. To my close friends, Carolyn, Joseph and Andrew, for their great friendship and encouragement. To my advisor Professor Paul Macdonald, for his direction, and the unyielding passion and spirit that he brings to teaching. To the Heights, for the guidance and inspiration they have brought to my faith: Crescite . And lastly, to my parents, whose love, support, and sacrifice have given me every opportunity to follow my dreams. TABLE OF CONTENTS Introduction………………………………..………………………………………………1 Preface: Explanation of Terms………………...………………………………………......5 Chapter One: Historical Analysis of the Doctrine…………………………………...……9 -
CTR EDITORIAL (1000 Words)
CTR n.s.16/2 (Spring 2019) 49–66 Sola Scriptura, the Fathers, and the Church: Arguments from the Lutheran Reformers Carl L. Beckwith Beeson Divinity School Samford University, Birmingham, AL I. INTRODUCTION I learned to show this reverence and respect only to those books of the scriptures that are now called canonical so that I most firmly believe that none of their authors erred in writing anything. And if I come upon something in those writings that seems contrary to the truth, I have no doubt that either the manuscript is defective or the translator did not follow what was said or that I did not understand it. I, however, read other authors in such a way that, no matter how much they excel in holiness and learning, I do not suppose that something is true by reason of the fact that they thought so, but because they were able to convince me either through those canonical authors or by plausible reason that it does not depart from the truth.1 Augustine to Jerome, Letter 82 Martin Luther and his reforming colleagues maintained that Scripture alone determines the articles of faith. All that the church believes, teaches, and confesses rests upon the authority of the canonical scriptures, upon the unique revelation of God himself through his prophets and apostles. Luther declares, “It will not do to make articles of faith out of 1Augustine, Letter 82.3 in Letters 1–99, trans. Roland Teske (Hyde Park, NY: New City Press, 2001), 316. 50 Criswell Theological Review the holy Fathers’ words or works. -
Ex. Sol. of Corpus Christi 6.23.19.Pub
Institute of Christ the King Sovereign Priest Saint Anthony of Padua Oratory Latin Mass Apostolate in the Archdiocese of Newark Extraordinary Form of the Roman Rite Website: www.institute-christ- king.org/westorange-home Address: Email: 1360 Pleasant Valley Way saint.anthonys@institute- West Orange, N.J. 07052 christ-king.org Phone: Stay Connected to the Institute 973-325-2233 Text "Institute" to 84576 Fax: Receive news, event notifica- tions, Spiritual reflections & 973-325-3081 more via email or text. External Solemnity of Corpus Christi June 23, 2019 JUNE: MONTH OF THE SACRED HEART Holy Mass Schedule: Baptism: Please contact the Oratory in advance. Sunday: 7:30AM, 9:00AM & 11:00AM (High Mass) Marriage: Please contact the Rectory in advance of pro- Weekdays: Monday - Saturday 9:00AM posed marriage date. except Tuesday 7:00PM Benediction of the Most Blessed Sacrament: 2nd Sunday First Friday : Additional Mass at 7:00PM followed of the month following the 9:00AM Holy Mass by Benediction of the Blessed Sacrament Holy Hour of Adoration: Thurs. 7:00PM Holy Days of Obligation: 9:00AM & 7:00PM (Please confirm with current bulletin or website) Novenas after Holy Mass Tuesday: St. Anthony 25th of the month (Infant of Prague): 7:00PM Mass followed by devotions (not on Sat. or Sun.) Wednesday: St. Joseph Confession: Saturday: Our Lady of the Miraculous Medal Monthly from the 17th to 25th: Infant of Prague 30 minutes before each Mass & upon request. Please reference the weekly bulletins (also available on the website) for any temporary changes to the Mass schedule. Very Rev. Msgr. -
Aquinas and the Cry of Rachel John F
Aquinas and the Cry of Rachel John F. X. Knasas Suffering and Hope Conference University of St. Thomas November 10-13, 2005 I examine Jacques Maritain’s critique of a Thomistic explanation of suffering from his 1942 Marquette Aquinas Lecture, St. Thomas and the Problem of Evil.1 In sum, at Summa Theologiae I, 48, 2c, Aquinas argues that God permits evils for the perfection of the universe. Evils are the concomitant of corruptible things. And corruptible things belong to the perfection of the created order which requires every grade of goodness. Using the Biblical personage of Rachel, who has lost her children to the soldiers of King Herod, Maritain poignantly observes that Aquinas’ reason would never satisfy a mother suffering the loss of her child. What can be the value of the perfection of the universe in comparison to the loss of a young and innocent human being? And so, according to Maritain, one must balance 48, 2, with Summa Contra Gentiles III, 112, in which Aquinas describes the rational creature as a person.2 This description means that the rational creature is more like a whole than a part thereof. Hence, in the perspective of the human as person, Martian concludes that human suffering is “an utter anomaly”3 that is better understood as the unfortunate result of the rational creature’s free refusal of divine love, i.e., as a result of original sin. In my opinion, neither of Maritain’s two reasons hold. First, SCG III, 112, never ascribes to humans the exalted sense of person used by Maritain. -
Sacramental Signification: Eucharistic Poetics from Chaucer to Milton
Sacramental Signification: Eucharistic Poetics from Chaucer to Milton Shaun Ross Department of English McGill University, Montreal August 2016 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of Doctor of Philosophy © Shaun Ross 2016 i Table of Contents Abstract……………………………………………………………………………………………ii Resumé……………………………………………………………………………………………iv Acknowledgements…………………………………………………………………………….....vi Introduction………………………………………………………………………………………..1 Chapter One: Medieval Sacraments: Immanence and Transcendence in The Pearl-poet and Chaucer………...23 Chapter Two: Southwell’s Mass: Sacrament and Self…………………………………………………………..76 Chapter Three: Herbert’s Eucharist: Giving More……………………………………………………………...123 Chapter Four: Donne’s Communions………………………………………………………………………….181 Chapter Five: Communion in Two Kinds: Milton’s Bread and Crashaw’s Wine……………………………. 252 Epilogue: The Future of Presence…………………………………………………………………………325 Works Cited…………………………………………………………………………………….330 ii Abstract This dissertation argues that in early modern England the primary theoretical models by which poets understood how language means what it means were applications of eucharistic theology. The logic of this thesis is twofold, based firstly on the cultural centrality of the theology and practice of the eucharist in early modern England, and secondly on the particular engagement of poets within that social and intellectual context. My study applies this conceptual relationship, what I call “eucharistic poetics,” to English religious and -
Mariology – Part 2
PAUL M. WILLIAMS [09/12/16] IS ROMAN CATHOLICISM TRUE CHRISTIANITY? – PART 11 MARIOLOGY – PART 2 Recap We began in our last teaching part to explore what is termed in the realm of theology, Mariology – which is the study of Mary, the mother of Jesus. We outlined the biblical portrayal of Mary, a righteous women and a humble handmaid of the Lord. She it was who was found with child of the Holy Spirit, who gave birth to Messiah and nursed Him who was called King of the Jews. We looked at the early life of Jesus and how His mother played an integral role in His nativity and in His early childhood. However, we also saw that as Jesus was growing into manhood, a clear transitioning of authority was taking place between that of His submission to his earthly parents and His submission to His Father in heaven. This was brought out most forcefully in two accounts recorded in the gospel of Luke and John – the first being Jesus’ response to Mary when being only twelve in Jerusalem (Luke 2:48-49) and the other when just beginning His ministry at the wedding in Cana of Galilee (John 2:1-5). For Roman Catholics, Mary is not merely and only the biological mother of Jesus, the vehicle used by God to bring His Son into this world. Official Catholic Church dogma teaches that Mary remained a perpetual virgin; that Mary is free from original sin (Immaculate Conception) and at the end of her life on earth, she was taken up into heaven where she continues perpetually to be the mother of God and Queen of Heaven.