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The Brothers Karamazov in the Prism of Hesychast Anthropology
V. THE UNEVEN PATH OF RUSSIAN SPIRITUALITY 176 The Brothers Karamazov in the Prism of Hesychast Anthropology Sergey Khoruzhy (Institute of Synergetic Anthropology, Moscow) Introduction: The Brothers Karamazov, The Elders and Hesychasm It might seem that everything that can be written on Feodor Dostoevsky’s The Brothers Karamazov has already been written long ago, but nevertheless everywhere in the world this novel continues to be studied and discussed again and again. There is no contradiction in this. We know that people will always turn to The Karamazovs and similar cultural phenomena, not so much for making great new discoveries about these works, as for getting help in discovering and understanding themselves. Such is the role or maybe even definition of truly classical phenomena: they are landmarks in the world of culture, which people of any time use in order to determine their own location in this world. Any time and any cultural community address classical phenomena in their own way. They put their own questions to these phenomena, the questions that are most essential for them and for their self-determination. Choosing my subject, I would like to choose it among these essential questions: What is important in The Karamazovs for our time, for present-day people? The present-day situation, both Russian and global, social and cultural, tells us that the focus of these problems is concentrated in what is happening to the human person: in anthropology. Cardinal changes are taking place, which diverge sharply from classical anthropology. Man shows strong will and irresistible drive to extreme experiences of all kinds, including dangerous, asocial and transgressive ones. -
IMW Journal of Religious Studies Volume 8 Number 1
Intermountain West Journal of Religious Studies Volume 8 Number 1 Fall 2017 Article 6 2017 IMW Journal of Religious Studies Volume 8 Number 1 Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation "IMW Journal of Religious Studies Volume 8 Number 1." Intermountain West Journal of Religious Studies 8, no. 1 (2017). https://digitalcommons.usu.edu/imwjournal/vol8/iss1/6 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Volume 8 Number 1 Winter 2017 The Intermountain West Journal of Religious Studies is designed to promote the academic study of religion at the graduate and undergraduate levels. The journal is a student initiative affiliated with the Religious Studies Program and the College of Humanities and Social Sciences at Utah State University. Our academic review board includes professional scholars specializing in Buddhism, Christianity, Hinduism, Islam, Judaism, and Mormonism, as well as specialists in the fields of History, Philosophy, Psychology, Anthropology, Sociology, and Religion. The journal is housed in the Intermountain West, but gladly accepts submissions from students throughout the United States and around the world. INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Philip Barlow ADVISOR Ravi Gupta ADVISOR Christine Blythe EDITOR Bob Call ASSOCIATE EDITOR Emily Farnsworth ASSOCIATE EDITOR Adam Gifford ASSOCIATE EDITOR Colby Townsend ASSOCIATE EDITOR Logan Broadbent BOOK REVIEW EDITOR Mark Rasmuson JOURNAL DESIGN ACADEMIC REVIEW BOARD Debra Baldwin Utah State University Philip Barlow Utah State University Christopher Blythe Joseph Smith Papers Jeff Cannon University of Edinburgh John Crow Florida State University Matthew Goff Florida State University Ravi Gupta Utah State University Brian Hauglid Brigham Young University Patrick Q. -
Ecumenical Ecclesiology in Its New Contexts: Considering the Transformed Relationship Between Roman Catholic Ecclesiology and Ecumenism
religions Article Ecumenical Ecclesiology in its New Contexts: Considering the Transformed Relationship between Roman Catholic Ecclesiology and Ecumenism Kristin Colberg Department of Theology, College of Saint Benedict, St. John’s School of Theology & Seminary, Collegeville, MN 56321-2000, USA; [email protected] Received: 20 August 2018; Accepted: 25 September 2018; Published: 26 September 2018 Abstract: The quest for Christian unity is entering a new phase amidst the movement’s many voices, perspectives and tensions. Christians are witnessing the advent of an emerging ecumenical paradigm, which, because it is not fully realized, is still realizing its full definition. The paradigm operates in a global context rather than a Eurocentric one, and even as it is more global, it is simultaneously more local. It cultivates shared praxis while being less concerned with the comparison of dogmas. Ecclesiology is also entering a new paradigm which shares many features with its ecumenical counterpart, particularly its global perspective and interest in shared praxis ahead of dogmatic questions. Even though ecumenism and ecclesiology share common trajectories, their journeys are unfolding in largely parallel rather than cooperative and mutually-enriching ways. This raises the question: What opportunities might arise from examining the shifts in ecumenism and ecclesiology together? This article examines how new methodological and practical developments in these two fields can form and inform one another. It studies the shift to synodality in the Catholic Church and the turn towards discernment in the ecumenical sphere as manifestations of similar theological commitments and a common interest in cultivating participatory processes. The seismic changes reshaping the religious landscape are transforming the relationship between ecumenism and ecclesiology; yet a strong connection between them endures and illumines paths forward for the church in the third millennium. -
Our Firm Foundation, Our Refuge, and Our Deliverer Our Firm Foundation, Our Refuge, Amd Our Deliverer
Fall 2018 Orthodox Church in America • Diocese of New York and New Jersey Our Firm Foundation, Our Refuge, and Our Deliverer Our Firm Foundation, Our Refuge, amd Our Deliverer ............3 Making the Gospel Good News Again ............................................4 No Other Foundation: Building an Orthodox Parish ...............7 Ancient Foundations and New Beginnings .................................8 “For the Life of the World”: On the AAC in St. Louis ................11 2018: A Year of Joy and Sadness at Holy Resurrection Church, Wayne .............................................................................Table of Contents11 Youth at the AAC ................................................................................12 OurTheme Diocese and the Orthodox Church in Slovakia ..................13 “GiveFall me this 2018 water, that I may not thirst . .” An Iconographic Journey ................................................................14 John 4:15 What’s Going on in Oneonta ..........................................................17 Celebrating Father Paul and Matushka Mary Shafran .............18 In Memoriam: Fr. Stephen Mack ....................................................20 DiocesanIn Memoriam: Fr. Life John Nehrebecki ...............................................22 St. Olympia Mission - Potsdam, NY ...............................................23 Published with the St. Simon Mission Parish’s Outreach to the Blessing of His Eminence, African-American Community .................................................25 -
The Foundations of Mormon Thought: Church and Praxis
University of Richmond UR Scholarship Repository Bookshelf 2017 Feeding the Flock: The oundF ations of Mormon Thought: Church and Praxis Terryl L. Givens University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/bookshelf Part of the English Language and Literature Commons, and the Mormon Studies Commons Recommended Citation Givens, Terryl L. Feeding the Flock: The Foundations of Mormon Thought: Church and Praxis. Oxford: Oxford University Press, 2017. NOTE: This PDF preview of Feeding the Flock: The oundF ations of Mormon Thought: Church and Praxis includes only the preface and/or introduction. To purchase the full text, please click here. This Book is brought to you for free and open access by UR Scholarship Repository. It has been accepted for inclusion in Bookshelf by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. Feeding the Flock: The Foundations of Mormon Thought. Church and Praxis New York: Oxford University Press, 2017 Preface In volume 1 of my history of Mormon thought I chose “Wrestling the Angel” to designate the metaphorical struggle to articulate in human terms the key ideas pertaining to the nature of God, the human, and their relationship. (I use “Mormon” as a simpler and interchangeable term for “the Church of Jesus Christ of Latter- day Saints,” the formal designation for the faith tradition.) In this, the second volume, I chose “Feeding the Flock,” as it is the metaphorical expression the resurrected Jesus used to refer to the work of the ministry, executed in and through his church by his delegated servants. -
Teaching Critical Thinking and Praxis Theology As Critical Inquiry
Teaching Critical Thinking and Praxis Theology as Critical Inquiry .......... ii Theological Paul E. Capetz, United Theological Seminary of the Twin Cities Reenacting Ancient Pedagogy in the Classroom ................................ iii Marjorie Lehman, Jewish Education Theological Seminary Forming a Critical Imagination .... iv Published by the American Academy of Religion Karen-Marie Yust, Union March 2008 Vol. 2, No. 1 Theological Seminary and www.aarweb.org Presbyterian School of Christian Education Critical Thinking and Prophetic Witness, Historically- Teaching Critical Thinking and Praxis Theologically Based ........................ v Glen H. Stassen, Fuller Lawrence Golemon, The Alban Institute Theological Seminary Editor Social Theory as a Critical Resource ........................................ vi From the Editor’s Desk Paul Lakeland, Fairfield University Ethnography as Critical critical thinking in theological education. framework that he calls “incarnational trini - Theological Resource .................... vi First, critical thinking is done in relation to tarianism.” a horizon of interpretation (religious tradi - Mary McClintock Fulkerson, The next four essays explore how theological tion, sacred canon, or practice –context) that Duke Divinity School studies adapt discipline –based definitions of remains porous, changing, and adaptable. Contextualizing Womanist/ critical thinking. Lakeland explains how Second, critical thinking reframes linear social and critical theory reshape theology as Feminist Critical Thought views -
Studia Translatorica Vol. 10
DOI: 10.23817/strans.10-28 Diana Cărburean Independent researcher/ Romania The Byzantine legal standard transposition strategies into the Romanian regulatory texts of the 17th century Abstract The Byzantine legal standard transposition strategies into the Romanian regulatory texts of the 17th century Unlike the Canon law texts available in the Romanian principalities – Moldavia and Wal- lachia – falling under the Slavic influence, the first legal acts which are subscribed to the secular law and which appear in 1646 [Carte Românească de Învățătură (en. Romanian Book of Learning) or Pravila lui Vasile Lupu (en. Vasile Lupu’s Code of Laws)] and in 1652 [Îndrep- tarea legii (en. The Law’s Rectification) orPravila lui Matei Basarab (en. Matei Basarab’s Code of Laws)] fall under the Greek-Byzantine influence. The present article aims to provide some information regarding the translation mechanisms applied by the Moldavian and Wallachian scholars of the 17th century who aimed at transposing the Byzantine Legal Standard to the everyday life of the two above mentioned Romanian principalities by means of fundamental procedures, such as “analysis (with the underlying meaning determination), transfer, restruc- turing, and testing” (Nida, 2004: 85) of the source message. The most precious information related to the translation process of those times is provided by the cases of untranslatability generated by the legal and terminological gap between the Receiver and the Transmitter. The identification and classification of these cases, but also the highlighting of the solutions the translator found to solve them, represent important steps in understanding the equivalenting process of two unequal legal systems that took place centuries ago in Eastern Europe, as illus- trated by the case of the two Romanian principalities and the Greek-Byzantine one. -
The Great and Holy Synod and Why It Is Important for Orthodoxy
The Great and Holy Synod And Why It is Important for Orthodoxy Background Information—The Ecumenical Councils In the year 325, the Emperor Constantine convened the First Ecumenical Council in Nicea. Why? To put order where there was chaos. In the first three centuries of Christianity, the church was underground and persecuted. When Christianity became the legal religion of the Roman Empire in the early 4th century, as the churches of the various cities began communicating openly, there was disagreement, even scandal and heresy, because there was not agreement on basic tenets of the faith. The First Ecumenical Council gathered all the bishops of all the churches together, and after deliberation and prayer, the result of this Council was the Nicene Creed (our confession of faith) and the Canon of Scripture. Between 325 and 787, seven such Councils were held, which have given us the backbone of our Orthodox theology and praxis. For a Council to be truly “Ecumenical”, it means that all the churches are involved. Following the Great Schism in 1054, and now the further fracturing of Christianity into thousands of denominations, it is not possible to have a Council that is truly “Ecumenical.” The Autocephalous Churches In the Ancient Church, there were five “Patriarchates”—Rome, Constantinople, Jerusalem, Antioch and Alexandria. It is not the Orthodox “tradition” to have one “pope” who speaks infallibly for the whole church. Rather, our system of governance is “collegial” or “synodical.” There were, in the beginning, five autocephalous, or self- governing churches, each being led by a “Patriarch.” The Patriarch of Constantinople is recognized as the “Ecumenical Patriarch.” While he does not have administrative authority over the “Autocephalous” Churches, when all the churches gather together, he sits as the “first among equals.” The Seven Ecumenical Councils, or Synods, were convened under the “synodical” system that was the “tradition” among the ancient Patriarchates. -
Glocal Religion and Feeling at Home: Ethnography of Artistry in Finnish Orthodox Liturgy
religions Article Glocal Religion and Feeling at Home: Ethnography of Artistry in Finnish Orthodox Liturgy Tatiana Tiaynen-Qadir Faculty of Social Sciences, University of Turku, Turku 20014, Finland; tatiana.tiaynen@ttaq.fi Academic Editors: Victor Roudometof and Peter Iver Kaufman Received: 19 December 2016; Accepted: 9 February 2017; Published: 13 February 2017 Abstract: This paper adapts a glocalization framework in a transnational, anthropological exploration of liturgy in the Orthodox Church of Finland (OCF). It draws on long-term ethnographic fieldwork and interviews with participants of liturgy from Finnish, Russian, and Greek cultural and linguistic backgrounds. The main argument of the paper is that generic processes of nationalization and transnationalization are not mutually exclusive in practitioners’ experiences of liturgy in OCF, but rather generate a glocal space that incorporates Finnish, Russian, Karelian, and Byzantine elements. Individuals artistically engage with glocal liturgy on sensorial, cognitive, social, and semantic levels. What is important for the participants is a therapeutic sense that comes from a feeling of ‘being at home’, metaphorically, spiritually, and literally. People’s ongoing, creative work constitutes Orthodoxy as their national and transnational home. Keywords: glocal religion; Orthodox Christianity; glocalization; transnational anthropology; artistry; liturgy; home; therapeutic 1. Introduction Most contemporary Orthodox churches across the world are divided into national or diasporic churches; the latter of which is often organized alongside ethno-national and linguistic lines. National churches include, for example, those of Greece and Cyprus, where histories of entanglement between Orthodoxy and nationalization date back to the 19th century. In Russia, Orthodox Christianity emerged as a signifier of individual and collective national identity after the Soviet collapse [1]. -
Access to Funding Crucial for Countries the Ability of a Country Amor Mottley Reiterated Underlining the Impact Ready Reeling
Established October 1895 Schools undergoing clean up Page 2 Friday May 29, 2020 $2 VAT Inclusive ALL RETAIL STORES Public warned, ‘Social distancing protocols still in place’ TOAS of Monday June 1st, REOPEN all remaining retail businesses will be al- lowed to reopen and conduct business. This was announced by Attorney General Dale Marshall yesterday evening at a press confer- ence at the Lloyd Erskine Sandiford Centre. However, with June 1st being Whit Monday and a bank holiday, the full ef- fect of the further reopen- ing of Barbados will be felt next Tuesday,when all re- tail stores are cleared to reopen and curfew hours reduced. The new lock- down hours will be from 10 p.m. to 5 a.m. on Mondays to Thursdays, and from 8 p.m. to 5 a.m. on Fridays to Sundays. The alphabet system for retail entities, supermar- kets and banking institu- tions will also be discon- tinued, come Monday. Services such as photo studios, real estate agents, car rentals, animal groom- ing, trucking and trans- port of goods, storage, car valet, well cleaning and re- cycling will be allowed to operate as of June 1st. Churches and other faith- based entities will be happy to hear that they also will be allowed to con- duct services with mem- bers in attendance, with The top officials were present during announcements made last night, regarding the COVID-19 Pandemic Recovery Plan. (From left) Lt the established health Col Hon Jeffery Bostic, Minister of Health and Wellness, Senior Economic Advisor Dr Kevin Greenidge, Prime Minister Mia Amor Mottley, REOPEN on Page 3 Attorney-General Dale Marshall and Richard Carter, COVID-19 Czar. -
1998 Acquisitions
1998 Acquisitions PAINTINGS PRINTS Carl Rice Embrey, Shells, 1972. Acrylic on panel, 47 7/8 x 71 7/8 in. Albert Belleroche, Rêverie, 1903. Lithograph, image 13 3/4 x Museum purchase with funds from Charline and Red McCombs, 17 1/4 in. Museum purchase, 1998.5. 1998.3. Henry Caro-Delvaille, Maternité, ca.1905. Lithograph, Ernest Lawson, Harbor in Winter, ca. 1908. Oil on canvas, image 22 x 17 1/4 in. Museum purchase, 1998.6. 24 1/4 x 29 1/2 in. Bequest of Gloria and Dan Oppenheimer, Honoré Daumier, Ne vous y frottez pas (Don’t Meddle With It), 1834. 1998.10. Lithograph, image 13 1/4 x 17 3/4 in. Museum purchase in memory Bill Reily, Variations on a Xuande Bowl, 1959. Oil on canvas, of Alexander J. Oppenheimer, 1998.23. 70 1/2 x 54 in. Gift of Maryanne MacGuarin Leeper in memory of Marsden Hartley, Apples in a Basket, 1923. Lithograph, image Blanche and John Palmer Leeper, 1998.21. 13 1/2 x 18 1/2 in. Museum purchase in memory of Alexander J. Kent Rush, Untitled, 1978. Collage with acrylic, charcoal, and Oppenheimer, 1998.24. graphite on panel, 67 x 48 in. Gift of Jane and Arthur Stieren, Maximilian Kurzweil, Der Polster (The Pillow), ca.1903. 1998.9. Woodcut, image 11 1/4 x 10 1/4 in. Gift of Mr. and Mrs. Frederic J. SCULPTURE Oppenheimer in memory of Alexander J. Oppenheimer, 1998.4. Pierre-Jean David d’Angers, Philopoemen, 1837. Gilded bronze, Louis LeGrand, The End, ca.1887. Two etching and aquatints, 19 in. -
Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)
January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4 Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes • Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses.