DOCSLIB.ORG

Ignatian Spirituality and Anglican Ethos: a ‘Family Resemblance’

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ignatian Spirituality and Anglican Ethos: a ‘Family Resemblance’ ONE IN CHRIST CONTENTS VOLUME 49 (2015) NUMBER 1 ARTICLES Ignatian Spirituality and Anglican Ethos: a ‘family resemblance’. Paolo Gamberini SJ 2 Maria Hodegetria: She Who Shows the Way. Martin Browne OSB 22 Night Prayer. John F. Deane 39 The Legacy of Ecumenism in the Armenian Orthodox Church. Vrej Nerses Nersessian 41 An Ordinariate Contribution to Ecumenism. Mark Langham 60 Rowan Williams and the Possibility of Dialogue: Part 2. Philip Ind 74 The Seal of the Spirit and Christian Initiation: a source of ecumenical embarrassment? Eric Bodson 94 No Turning Back: The Testament of Margaret O’Gara (1947-2012). Catherine E. Clifford 114 REPORTS Spiritual Guidance on Mount Athos. Stefan Reynolds 124 General Assembly of the World Student Christian Federation, Bogota, Colombia, 2015. W. Salters Sterling 129 A New Monastic Reality. Stuart Burns OSB 136 DOCUMENT Response to the 2015 Synod on the Family from the Interchurch Families International Network 142 REVIEWS 161 1 ONE IN CHRIST VOL.49 NO.1 EDITORIAL Our review of a new on-line journal (Schwanda, ‘Journal for the History of Reformed Pietism’) reflects that ‘while there was indeed doctrinal discontinuity [in the Reformation period] between the Protestants and Roman Catholics there were also some forms of devotional continuity between these divergent traditions’; the particular example is the ‘Protestant retrieval and adaption’ of the Jesuit Herman Hugo’s emblem book. Our opening article traces ‘the resemblances between Ignatian Spirituality and an Anglican ethos, grounded on their common focus on a theology of Incarnation’. So ‘we are reminded that God’s loving Spirit is present far beyond one single spirituality or one denomination’ (Gamberini). Incarnation is further- more the raison d’être of the icons of the Eastern Churches: ‘the icon transmits visually the realisation of the patristic formula: “God became Man so that man should become god”‘ (Browne quoting Ouspensky). Hence our reflection on the icon of Mary Hodegetria, complemented by John F. Deane’s meditation on Rembrandt’s Landscape with the Rest on the Flight into Egypt. This journal’s historic concern for the gifts of the Eastern Churches is further exemplified by an account of the Armenian Orthodox Church’s ecumenical legacy (Nersessian). This is especially appropriate in the year that saw Pope Francis declare St Gregory of Narek a doctor of the universal church. St Gregory was a tenth century Armenian monk: his book of prayers (‘Book of Lamentations’) is a definitive work of Armenian religious thought and spirituality, and a gift awaiting further reception by Western Christians. Similarly, we rejoice at the canonization in May of four women, including Sister Mariam Baourdy: St Mary of Jesus Crucified. An account of this young Palestinian Carmelite’s charismatic life, now recognised as an in-spiration for the universal church, may be found in an earlier issue of this journal.1 1 Avril M. Makhlouf, ‘Three Christian Women of the Arab Orient: Rafqa, Mariam, Hindiyya’, One in Christ, 44/2 (2010): 3-28. 2 IGNATIAN SPIRITUALITY AND ANGLICAN ETHOS: A ‘FAMILY RESEMBLANCE’ Paolo Gamberini SJ* Ignatian Spirituality has inspired through the centuries many individuals and religious communities on their way to conversion and apostolic mission within the Catholic Church and beyond her visible boundaries. The scope of this article is to show the resemblances between Ignatian Spirituality and an Anglican ethos, grounded on their common focus on a theology of Incarnation. The shared attention to this central truth of Christian faith activates some of the traits which an Anglican ethos and Ignatian Spirituality have in common: comprehensiveness and probabilism, indifference and an apophatic sense of mystery. The ecumenical movement enhanced by the Second Vatican Council has brought churches and Christian traditions to a closer dialogue. The basic assumption is that we all share as Christians a common spirituality, though expressed in a variety of ways. Gifts from one tradition have been and are still given and shared by other Christian traditions. Speaking of Ignatian Spirituality and Anglicanism, in particular, we may realize how vivid and concrete receptive ecumenism is alive and flourishing between these two major traditions. ‘Receptive Ecumenism is not simply a matter of structural adjustments or doctrinal refinement but is an encounter of people—a “conversation” between two horizons that inevitably changes both. The very process of engagement and conversation is revelatory in that we come to * Paolo Gamberini is an Italian Jesuit priest, born 1960 in Ravenna. He is Associate professor at the University of San Francisco. His major interests are in systematic theology, ecumenical theology and interreligious dialogue. He has been involved since 1988 in the ecumenical dialogue between the Roman Catholic Church and the Anglican Communion. He attended the past three Lambeth Conferences (1988, 1998 and 2008) as a journalist for La Civiltà Cattolica. 3 ONE IN CHRIST VOL.49 NO.1 realize that God speaks not simply in my tradition but in the very conversation and interaction that we share.’1 One way to develop conversation among Christian denominations is through spiritual acquaintance: to know each other better in order to understand how much we share and participate in the same Christian heritage. By doing this churches may discover that they reflect the same image of the incarnate God. In three steps I will highlight how we may find consonances, similarities and common traits between Ignatian Spirituality and Anglicanism. Firstly I will highlight the main traits of Ignatius’ way of proceeding; in the second part I will point to the leading characteristics of an Anglican ethos; and in the third part I will show how these two traditions have similarities and consonances, because of their common approach to Christian faith through the lens of the mystery of Incarnation. From this common interest originate those distinctive traits that both traditions share: comprehensiveness, indifference, probabilism and an apophatic sense of mystery. Therefore I argue that both traditions have ‘family resemblances,’ according to the terminology of Ludwig Wittgenstein. What is Ignatian Spirituality? Ignatian Spirituality is rooted in the experiences of Ignatius of Loyola (1491–1556), the founder of the Society of Jesus, and in his book of the Exercises. ‘The world is charged with the grandeur of God.’2 This line from a poem by the Jesuit Gerard Manley Hopkins captures a central theme of Ignatian Spirituality: the awareness that God is at work everywhere. Ignatian Spirituality places great emphasis on discerning God’s presence in the everyday activities of ordinary life: work, relationships, culture, the arts, intellectual life and creation itself. This kind of spirituality develops a spiritual ‘radar,’ since it enables us to find God in all things and attunes us to the presence of the Holy everywhere. It sees God as an active God, always at work, inviting us to an ever-deeper exploration. Its focus on God at work here and now 1 Philip Sheldrake, ‘Becoming Catholic Persons and Learning to Be a Catholic People,’ in P. D. Murray, ed., Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism (London: Oxford University, 2010), 55. 2 Gerard Manley Hopkins, The Poetical Works of Gerard Manley Hopkins (Oxford: Clarendon Press, 1985), 139. GAMBERINI Ignatian Spirituality & Anglican Ethos 4 fosters an active attentiveness to the ineffable and ever greater presence of God (Deus semper maior) in reality and history. ‘The basic element of Ignatian Spirituality is its incarnational character [...] This prompts us to reflect on the relevance and importance of the Incarnation in Ignatian Spirituality as a means of living an authentic and incarnated faith in the world today.’1 Ignatian Spirituality is firmly based on the concrete incarnation of human history. Ignatius’ conviction was that the Creator can act directly on the loved creature in the most intimate way dealing with his/her interior motions (consolation and desolation).2 The subject with his passions, personal characteristics and freedom is the key in order to initiate an experience with God. Ignatian Spirituality focuses more on the heart than the intellect. The use of imagination in prayer, discernment and interpretation of feelings, cultivation of fundamental desires, and generous service, are the major features of the Spiritual Exercises. Ignatian Spirituality focuses more on the heart than the intellect and leads to a prompt responsiveness to God which is the fruit of discernment and decision making. It emphasizes interior freedom and indifference. Usually, the word ‘indifference’ has two meanings: a negative one suggesting not caring for, not being interested in something. It has also a neutral one: having no inclination either for or against something. Ignatius uses the word indifference (indifferencia) in the neutral sense; namely, we have to bring ourselves as far as possible to the point of not having an inclination either for or against any created thing. Ignatian understanding of ‘indifference’ overlaps with ‘equanimity.’ This interior disposition is essential to understand Ignatian mysticism. Indifference is not an end in itself, but it leads to choosing what is better in the world and in reality. It means recognizing that there is no disjunction between God and the world: God is fully present in the world and it is up to us to make sure that the world is fully in God. We announce the incarnation of God by incarnating ourselves in the lives of other people, through our presence, service, listening and sharing. We announce the incarnation by incarnating ourselves in society, culture, politics, economics, in 1 Emmanuel da Silva e Araujo, ‘Ignatian Spirituality as a Spirituality of Incarnation,’ in The Way, 47 (2008): 67-80, at 67. 2 da Silva e Araujo, ‘Ignatian Spirituality,’ 73. 5 ONE IN CHRIST VOL.49 NO.1 order to be the salt of the earth and the light of the world (Matthew 6:13–16).1 Ignatian mysticism leads a person to be enfleshed in the world and in reality.
Load more

Recommended publications
  • UNIVERSITY of CALIFORNIA Los Angeles Byzantine Liturgy and The
    UNIVERSITY OF CALIFORNIA Los Angeles Byzantine Liturgy and the Primary Chronicle A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Sean Delaine Griffin 2014 ABSTRACT OF THE DISSERTATION Byzantine Liturgy and the Primary Chronicle by Sean Delaine Griffin Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2014 Professor Gail Lenhoff, Chair The monastic chroniclers of medieval Rus’ lived in a liturgical world. Morning, evening and night they prayed the “divine services” of the Byzantine Church, and this study is the first to examine how these rituals shaped the way they wrote and compiled the Povest’ vremennykh let (Primary Chronicle, ca. 12th century), the earliest surviving East Slavic historical record. My principal argument is that several foundational accounts of East Slavic history—including the tales of the baptism of Princess Ol’ga and her burial, Prince Vladimir’s conversion, the mass baptism of Rus’, and the martyrdom of Princes Boris and Gleb—have their source in the feasts of the liturgical year. The liturgy of the Eastern Church proclaimed a distinctively Byzantine myth of Christian origins: a sacred narrative about the conversion of the Roman Empire, the glorification of the emperor Constantine and empress Helen, and the victory of Christianity over paganism. In the decades following the conversion of Rus’, the chroniclers in Kiev learned these narratives from the church services and patterned their own tales of Christianization after them. The ii result was a myth of Christian origins for Rus’—a myth promulgated even today by the Russian Orthodox Church—that reproduced the myth of Christian origins for the Eastern Roman Empire articulated in the Byzantine rite.
    [Show full text]
  • Christianity Unveiled; Being an Examination of the Principles and Effects of the Christian Religion
    Christianity Unveiled; Being An Examination Of The Principles And Effects Of The Christian Religion by Paul Henri d’Holbach - 1761 [1819 translation by W. M. Johnson] CONTENTS. A LETTER from the Author to a Friend. CHAPTER I. - Of the necessity of an Inquiry respecting Religion, and the Obstacles which are met in pursuing this Inquiry. CHAPTER II. - Sketch of the History of the Jews. CHAPTER III. - Sketch of the History of the Christian Religion. CHAPTER IV. - Of the Christian Mythology, or the Ideas of God and his Conduct, given us by the Christian Religion. CHAPTER V. - Of Revelation. CHAPTER VI. - Of the Proofs of the Christian Religion, Miracles, Prophecies, and Martyrs. CHAPTER VII. - Of the Mysteries of the Christian Religion. CHAPTER VIII. - Mysteries and Dogmas of Christianity. CHAPTER IX. - Of the Rites and Ceremonies or Theurgy of the Christians. CHAPTER X. - Of the inspired Writings of the Christians. CHAPTER XI. - Of Christian Morality. CHAPTER XII. - Of the Christian Virtues. CHAPTER XIII. - Of the Practice and Duties of the Christian Religion. CHAPTER XIV. - Of the Political Effects of the Christian Religion. CHAPTER XV. - Of the Christian Church or Priesthood. CHAPTER XVI. - Conclusions. A LETTER FROM THE AUTHOR TO A FRIEND I RECEIVE, Sir, with gratitude, the remarks which you send me upon my work. If I am sensible to the praises you condescend to give it, I am too fond of truth to be displeased with the frankness with which you propose your objections. I find them sufficiently weighty to merit all my attention. He but ill deserves the title of philosopher, who has not the courage to hear his opinions contradicted.
    [Show full text]
  • Megan Robinson
    MEMOIR AS SIGNPOST: WRITING AT THE INTERSECTION OF ANCIENT FAITH AND CONTEMPORARY CULTURE Research and Analysis Supporting the Creation of BACK TO CANAAN: A PARABLE BY MEGAN J. ROBINSON SENIOR CREATIVE PROJECT submitted to the Individualized Studies Program in fulfillment of the requirements for the degree BACHELOR OF INDIVIDUALIZED STUDIES in RELIGIOUS AND CULTURAL STUDIES COMMITTEE MEMBERS: Dr. Catherine E. Saunders, Faculty Advisor Ms. Andrea B. Ruffner, Reader GEORGE MASON UNIVERSITY FAIRFAX, VIRGINIA DECEMBER 2006 ©2006 MEGAN J. ROBINSON ALL RIGHTS RESERVED PLEASE DIRECT ALL CORRESPONDENCE TO: [email protected] TABLE OF CONTENTS MEMOIR AS SIGNPOST Introduction 5 Rumors 8 Foreshadows: Evangelicalism as Clue Evangelical Publishing: A Blueprint for Faith Glimpses 14 Elements: Seeing a Story Elements: Reaching Into a Story Elements: Transformed By a Story Epiphanies 18 Theology: Foundation and Structure Wonder: The Open Door Narrative: Exploring the Cathedral Parable: Room to Grow Conclusion 28 Works Cited 30 Appendix A: Two Literary Models or Approaches 34 BACK TO CANAAN: A PARABLE Ur – Haran – Egypt 38 Barrenness Illumination Other Gods Altars and Plagues Long Day’s Journey Notes 62 INTRODUCTION Blueprints and cathedrals, at first glance, have little to do with creative writing. Yet, the word “cathedral” evokes spirituality, and thus provides an image that enables a discussion of how to approach writing on spiritual issues. In his analysis of the contemporary evangelical publishing industry, scholar Abram Van Engen explores how a writer should, or can, approach and produce literature from a Christian perspective. He proposes that, in the current market niche occupied by the evangelical publishing industry, audience and market demands have created a narrowly delineated “blueprint” model shaping a specific style and content of acceptable religious/spiritual literature, a model to which others less “mainstream” within the evangelical sub-culture react.
    [Show full text]
  • {DOWNLOAD} Cross
    CROSS PDF, EPUB, EBOOK James Patterson | 464 pages | 29 Apr 2010 | Headline Publishing Group | 9780755349401 | English | London, United Kingdom Cross Pens for Discount & Sales | Last Chance to Buy | Cross The Christian cross , seen as a representation of the instrument of the crucifixion of Jesus , is the best-known symbol of Christianity. For a few centuries the emblem of Christ was a headless T-shaped Tau cross rather than a Latin cross. Elworthy considered this to originate from Pagan Druids who made Tau crosses of oak trees stripped of their branches, with two large limbs fastened at the top to represent a man's arm; this was Thau, or god. John Pearson, Bishop of Chester c. In which there was not only a straight and erected piece of Wood fixed in the Earth, but also a transverse Beam fastened unto that towards the top thereof". There are few extant examples of the cross in 2nd century Christian iconography. It has been argued that Christians were reluctant to use it as it depicts a purposely painful and gruesome method of public execution. The oldest extant depiction of the execution of Jesus in any medium seems to be the second-century or early third-century relief on a jasper gemstone meant for use as an amulet, which is now in the British Museum in London. It portrays a naked bearded man whose arms are tied at the wrists by short strips to the transom of a T-shaped cross. An inscription in Greek on the obverse contains an invocation of the redeeming crucified Christ.
    [Show full text]
  • The Christian Mythology of CS Lewis and JRR Tolkien
    Western Kentucky University TopSCHOLAR® Honors College Capstone Experience/Thesis Honors College at WKU Projects 2010 Roads to the Great Eucatastrophie: The hrC istian Mythology of C.S. Lewis and J.R.R. Tolkien Laura Anne Hess Western Kentucky University Follow this and additional works at: http://digitalcommons.wku.edu/stu_hon_theses Part of the Philosophy Commons, and the Religion Commons Recommended Citation Hess, Laura Anne, "Roads to the Great Eucatastrophie: The hrC istian Mythology of C.S. Lewis and J.R.R. Tolkien" (2010). Honors College Capstone Experience/Thesis Projects. Paper 237. http://digitalcommons.wku.edu/stu_hon_theses/237 This Thesis is brought to you for free and open access by TopSCHOLAR®. It has been accepted for inclusion in Honors College Capstone Experience/ Thesis Projects by an authorized administrator of TopSCHOLAR®. For more information, please contact [email protected]. Copyright by Laura Ann Hess 2010 ABSTRACT The purpose of this thesis is to analyze how C.S. Lewis and J.R.R. Tolkien created mythology that is fundamentally Christian but in vastly different ways. This task will be accomplished by examining the childhood and early adult life of both Lewis and Tolkien, as well as the effect their close friendship had on their writing, and by performing a detailed literary analysis of some of their mythological works. After an introduction, the second and third chapters will scrutinize the elements of their childhood and adolescence that shaped their later mythology. The next chapter will look at the importance of their Christian faith in their writing process, with special attention to Tolkien’s writing philosophy as explained in “On Fairy-Stories.” The fifth chapter analyzes the effect that Lewis and Tolkien’s friendship had on their writing, in conjunction with the effect of their literary club, the Inklings.
    [Show full text]
  • Medieval Christian Mythology
    Rachel Fulton Brown Department of History The University of Chicago MEDIEVAL CHRISTIAN MYTHOLOGY Winter 2019 Cambridge, Trinity College, MS R.16.2, “The Trinity Apocalypse” Heaven and hell, angels and demons, the Virgin Mary and the devil battling over the state of human souls, the world on the edge of apocalypse awaiting the coming of the Judge and the resurrection of the dead, the transubstantiation of bread and wine into body and blood, the great adventures of the saints. As Rudolf Bultmann put it in his summary of the “world picture” of the New Testament, “all of this is mythological talk,” arguably unnecessary for Christian theology. And yet, without its mythology, much of Christianity become incomprehensible as a religious or symbolic system. This course is intended as an introduction to the stories that medieval Christians told about God, his Mother, the angels, and the saints, along with the place of the sacraments and miracles in the world picture of the medieval church. Sources will range from Hugh of St. Victor’s summa on the sacraments, Guido of Monte Rochen’s handbook for parish priests and Hildegard of Bingen’s visionary Scivias to the Pseudo-Bonaventuran Meditations on the Life of Christ, Jacobus de Voragine’s Golden Legend, instructions for summoning angels and the York cycle of mystery plays. Emphasis will also be given to the way in which these stories were represented in art. HIST 21903 Medieval Christian Mythology 2 Winter 2019 BOOKS AVAILABLE FOR PURCHASE FROM THE SEMINARY CO-OP BOOKSTORE Anselm of Canterbury, The Prayers and Meditations, with the Proslogion, trans.
    [Show full text]
  • Christian Mythology We Are Living in the Fullness of Time When We Are All Being Forced to Grow Up; the Bible Calls It Maturity Or Perfection
    Piecemakers Country Store 1720 Adams Avenue Costa Mesa, CA 92626 (714) 641-3112 [email protected] Christian Mythology We are living in the fullness of time when we are all being forced to grow up; the Bible calls it maturity or perfection. There are not too many options left — we either grow up or perish. The human race is in the time of the harvest. If you claim to be a Christian you should know that the harvest is the end of the age (world), the coming of Christ. “For none of us liveth to himself, and no man dieth to himself. For whether we live or die, we are the Lord’s.” Romans 14:7 “Say not ye, ‘There are yet four months and then ever get our eyes and ears open to understand the cometh harvest?’ Behold, I say unto you, lift up your reason for God sending His Son into this grave eyes and look on the fields; for they are white already to called hell to rescue us? harvest.” Myth — when we die, we will go to heaven if we Let me give you an analogy so as to understand are good. Now for the truth, the reality. what the spiritual meaning of this verse is. Leprosy Romans 14:13 — “For the Kingdom of God is not starts out with red blotches and when it has run its meat and drink but righteousness, peace and joy in the course it turns white. Our entire civilization has leprosy Holy Ghost.” Only the new creation can experience that is white.
    [Show full text]
  • The Warrior Christ and His Gallows Tree
    BACHELOR THESIS ENGLISH LANGUAGE AND CULTURE THE WARRIOR CHRIST AND HIS GALLOWS TREE The Dream of the Rood as an Example of Religious Syncretism ​ MARIUS T. KOELINK SUPERVISED BY DRS. MONIQUE TANGELDER RADBOUD UNIVERSITY NIJMEGEN Abstract The Dream of the Rood is an Old English poem that contains both pagan and ​ Christian elements. This mix has given rise to much debate on the nature of the pagan-Christian relationship in the Dream’s religiosity. The argument ​ ​ here is that Anglo-Saxon Christianity should be understood as a syncretic religion: a unique blend of different cultural and religious traditions that have merged into a seamless whole. Syncretism and inculturation are often used as blanket terms for interreligious phenomena, but Baer’s framework describes syncretism as a specific stage in the conversion process. Using syncretism as a framework, we see that the pagan elements in the Dream are projected onto ​ ​ Christian concepts and even used to strengthen Christian narratives. This is Christianity as experienced through a pagan heritage. There is no exhaustive theoretical framework of syncretism, but the Dream’s religiosity may serve as ​ ​ a case study to expand existing theories. ​ Keywords: syncretism, The Dream of the Rood, Old English, poetry, ​ ​ ​ Anglo-Saxon, Christianity, paganism, inculturation, religion Table of Contents Introduction 1 1. Searching for Anglo-Saxon Paganism 3 1.1 Vanished Paganism 3 1.2 Hidden Paganism 4 1.3 Lost Paganism 5 2. The Shape of Anglo-Saxon Christianity 7 2.1 Syncretism: An Introduction 7 2.2 Anglo-Saxon Christianity as a Syncretic Religion 11 2.3 Remaining Difficulties 15 3.
    [Show full text]
  • The Burning Mirror: a Christian Encounter with Shamanism
    The Burning Mirror: Sandy Yule The Burning Mirror: A Christian Encounter with Shamanism Rev. Dr. Sandy Yule Published in 'Voices from the Edge' Series, No. 3 ISPCK, Delhi 2005 May 2002 The Burning Mirror: Sandy Yule Table of Contents Introduction Conversational Beginnings Shamanism Interlude: Summoning Animal Spirits Christian Europe and Witches Interlude: Witches and Malevolence The Burning Mirror (Story) Interlude: Through the Looking Glass The Image of the Burning Mirror Interlude: Self-awareness Meeting the Aztecs Interlude: Evil and Holocausts Narcissus and Sin Interlude: Discerning the Spirits Exorcism Interlude: Demons The Spirits of the Dead Interlude: Spirit in Humans Australian Aborigines and Shamanism Interlude: Spirits in the Landscape Enlightenment Revisited Interlude: Recognizing Spirit Afterword Select Bibliography The Burning Mirror: Sandy Yule The Burning Mirror Introduction This book is offered as a work of Christian theological reflection. It arises from active listening, by a person committed to Christian faith and life, to another very different faith tradition, that of shamanism. In terms of method, the work occurs in the second person more than in the third. Listening to another tradition cannot be done with proper respect if the basic orientation is towards setting out the facts of the case from the supposedly universal viewpoint of the author. In dialogue, more than one view can be presented in its own terms. This allows for the possibility of meeting the alien tradition at its strongest rather than at its weakest point. This allows us to reflect on what we hear in terms of what it shows us about our own shadow. Active listening leads to active imagining of how to make sense of what we hear.
    [Show full text]
  • 200 Religion
    200 200 Religion Beliefs, attitudes, practices of individuals and groups with respect to the ultimate nature of existences and relationships within the context of revelation, deity, worship Including public relations for religion Class here comparative religion; religions other than Christianity; works dealing with various religions, with religious topics not applied to specific religions; syncretistic religious writings of individuals expressing personal views and not claiming to establish a new religion or to represent an old one Class a specific topic in comparative religion, religions other than Christianity in 201–209. Class public relations for a specific religion or aspect of a religion with the religion or aspect, e.g., public relations for a local Christian church 254 For government policy on religion, see 322 See also 306.6 for sociology of religion See Manual at 130 vs. 200; also at 200 vs. 100; also at 201–209 and 292–299 SUMMARY 200.1–.9 Standard subdivisions 201–209 Specific aspects of religion 210 Philosophy and theory of religion 220 Bible 230 Christianity 240 Christian moral and devotional theology 250 Local Christian church and Christian religious orders 260 Christian social and ecclesiastical theology 270 History, geographic treatment, biography of Christianity 280 Denominations and sects of Christian church 290 Other religions > 200.1–200.9 Standard subdivisions Limited to comparative religion, religion in general .1 Systems, scientific principles, psychology of religion Do not use for classification; class in 201.
    [Show full text]
  • Download Download
    Journal of the International Society for Orthodox Church Music Vol. 4 (2), Section II: Conference papers, pp. 243–253 ISSN 2342-1258 https://journal.fi/jisocm Liturgical music as a dynamic system Oleh Vyacheslavovich Harkavyy [email protected] In defining “liturgical music”, one needs to place it in a wider system “Music”. Using a method of oppositions (dichotomia), we can divide music into secular (I) and sacred (II), the latter into non-ecclesiastical (1) and ecclesiastical (2), and further, into non- liturgical (a) and liturgical (b): Music I I I I secular (I) sacred (II) I I I I non-ecclesiastical (1) ecclesiastical (2) I I I I non-liturgical (a) liturgical (b) In this scheme, “liturgical music” has its precise co-ordinates in the system: II-2-b. Thus, the system has three sub-systems of three structural levels: high (I-II), middle (1-2) and low (a-b) with their own differential criteria. Let us consider these. As for the high level (I-II), the question of what the differences between secular and sacred music are is too wide to be considered in this brief article. As regards the middle level (1-2), sacred non-ecclesiastical music is connected with a mythology (which is in the past), while the sacred ecclesiastical music is connected with a religion (which, being in the present, is directed to the future). Thus, our opposition 1-2 can be further detailed: 1 non-ecclesiastical music – mythology (past) sacred (II) { 2 ecclesiastical music – religion (present à future) 243 JISOCM Vol. 4 (2), 243–253 My work Баллады ночи (2011–2016, ca 17’ 50) can be considered as sacred non- ecclesiastical music (II-1).
    [Show full text]
  • The October Revolution As the Passion of Christ: Boris Pasternak's Easter Narrative in Doctor Zhivago and Its Cultural Context
    religions Article The October Revolution as the Passion of Christ: Boris Pasternak’s Easter Narrative in Doctor Zhivago and Its Cultural Contexts Svetlana Efimova Slavic Philology Department, Faculty of Languages and Literatures, Ludwig Maximilian University of Munich, 80539 Munich, Germany; Svetlana.Efi[email protected] Abstract: This article offers a new interpretation of Boris Pasternak’s novel Doctor Zhivago in the cultural and historical context of the first half of the 20th century, with an emphasis on the interre- lationship between religion and philosophy of history in the text. Doctor Zhivago is analysed as a condensed representation of a religious conception of Russian history between 1901 and 1953 and as a cyclical repetition of the Easter narrative. This bipartite narrative consists of the Passion and Resurrection of Christ as symbols of violence and renewal (liberation). The novel cycles through this narrative several times, symbolically connecting the ‘Easter’ revolution (March 1917) and the Thaw (the spring of 1953). The sources of Pasternak’s Easter narrative include the Gospels, Leo Tolstoy’s philosophy of history and pre-Christian mythology. The model of cyclical time in the novel brings together the sacred, natural and historical cycles. This concept of a cyclical renewal of life differs from the linear temporality of the Apocalypse as an expectation of the end of history. Keywords: Orthodox Christianity; philosophy of history; myth; Passion of Christ; Easter; cyclical Citation: Efimova, Svetlana. 2021. time; Boris Pasternak; Doctor Zhivago; Leo Tolstoy The October Revolution as the Passion of Christ: Boris Pasternak’s Easter Narrative in Doctor Zhivago and Its Cultural Contexts.
    [Show full text]