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Cycles and Concentricity in Hildegard of Bingen's Scivias in Ma
Sylvie Thode Mount Menoikeion Seminar June 2018 Over and Over: Cycles and Concentricity in Hildegard of Bingen’s Scivias In many religions, and especially within various Christian traditions, repetition is used as penance: a priest might tell a Catholic parishioner to repeat five Hail Mary prayers and five Our Father’s as punishment for some sin. In a more drastic example, a monk from the Middle Ages might take to flagellating himself repeatedly for something as small as an impure thought, or just simply to connect with the pain Christ felt at the Crucifixion. However, repetition can also represent moments of praise or exaltation: one need only think of Handel’s Hallelujah Chorus. In traditions outside Christianity as well repetitive acts of devotion are used to celebrate God and achieve closeness with the divine force. In the Turkish sect of Sufism, a mystical strain of Islam, people known as whirling dervishes twirl in a circle over and over until they essentially lose all sense of where they are, and are said to access a high plane, closer to God’s divinity. One of the key figures of Christian mysticism, St. Hildegard of Bingen who lived in Germany during the 12th century, is especially exemplary of the power of repetitive, devotional motions of prayer. Hildegard is most well-known for her extensive visions of God, the Trinity, the Universe, and Heaven: she recorded these visions in a book called Scivias, which is a truncated form of the theological phrase Sci Vias Domini, or “know the ways of the Lord.” The book is divided into three “books,” a numerological allusion to the Trinity, with each book being a collection of individual visions. -
Great Cloud of Witnesses.Indd
A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe. -
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. -
53Rd International Congress on Medieval Studies
53rd International Congress on Medieval Studies May 10–13, 2018 Medieval Institute College of Arts and Sciences Western Michigan University 1903 W. Michigan Ave. Kalamazoo, MI 49008-5432 wmich.edu/medieval 2018 i Table of Contents Welcome Letter iii Registration iv-v On-Campus Housing vi-vii Food viii-ix Travel x Driving and Parking xi Logistics and Amenities xii-xiii Varia xiv Off-Campus Accommodations vx Hotel Shuttle Routes xvi Hotel Shuttle Schedules xvii Campus Shuttles xviii Mailings xix Exhibits Hall xx Exhibitors xxi Plenary Lectures xxii Reception of the Classics in the Middle Ages Lecture xxiii Screenings xxiv Social Media xxv Advance Notice—2019 Congress xxvi The Congress: How It Works xxvii The Congress Academic Program xxviii-xxix Travel Awards xxx The Otto Gründler Book Prize xxxi Richard Rawlinson Center xxxii Center for Cistercian and Monastic Studies xxxiii M.A. Program in Medieval Studies xxxiv Medieval Institute Publications xxxv Endowment and Gift Funds xxxvi 2018 Congress Schedule of Events 1–192 Index of Sponsoring Organizations 193–198 Index of Participants 199–218 Floor Plans M-1 – M-9 List of Advertisers Advertising A-1 – A-36 Color Maps ii Dear colleagues, It’s a balmy 9 degrees here in Kalamazoo today, but I can’t complain—too much— because Kalamazoo will not feel the wrath of the “bomb cyclone” and polar vortex due to hit the East Coast later this week, the first week of 2018. Nonetheless, today in Kalamazoo, I long for spring and what it brings: the warmth of the weather, my colleagues and friends who will come in May to the International Congress on Medieval Studies. -
What Julian Saw: the Embodied Showings and the Items for Private Devotion
religions Article What Julian Saw: The Embodied Showings and the Items for Private Devotion Juliana Dresvina History Faculty, University of Oxford, 41-47 George St, Oxford OX1 2BE, UK; [email protected] Received: 28 February 2019; Accepted: 29 March 2019; Published: 2 April 2019 Abstract: The article traces potential visual sources of Julian of Norwich’s (1343–after 1416) Revelations or Showings, suggesting that many of them come from familiar everyday devotional objects such as Psalters, Books of Hours, or rosary beads. It attempts to approach Julian’s text from the perspective of neuromedievalism, combining more familiar textual analysis with some recent findings in clinical psychology and neuroscience. By doing so, the essay emphasizes the embodied nature of Julian’s visions and devotions as opposed to the more apophatic approach expected from a mystic. Keywords: revelations; mysticism; ekphrasis; neuromedievalism; neuroarthistory; psychohistory; Julian of Norwich; visions; sleep paralysis; psalters; books of hours; rosary beads 1. Introduction This paper has a very simple thesis to illustrate: that a lot, if not most of theology, found in the writings of Julian of Norwich (1343–after 1416)—a celebrated mystic and the first English female author known by name—comes from familiar, close-to-home objects and images. Images are such an integral aspect of our existence that the famous neuroscientist Rodolfo Llinás, and many after him, claimed that our brain is about making images (Llinás and Paré 1991; Damasio 2010, pp. 63–88). However, such complicated private visual experiences as dream-visions or mystical revelations are insufficient to synthesise knowledge per se, particularly if understood as aimed at a broader community. -
A Conductor's Guide to the Music of Hildegard Von
A CONDUCTOR’S GUIDE TO THE MUSIC OF HILDEGARD VON BINGEN by Katie Gardiner Submitted to the faculty of the Jacobs School of Music in partial fulfillment of the requirements for the degree, Doctor of Music, Indiana University July 2021 Accepted by the faculty of the Indiana University Jacobs School of Music, in partial fulfillment of the requirements for the degree Doctor of Music Doctoral Committee ______________________________________ Carolann Buff, Research Director and Chair ______________________________________ Christopher Albanese ______________________________________ Giuliano Di Bacco ______________________________________ Dominick DiOrio June 17, 2021 ii Copyright © 2021 Katie Gardiner iii For Jeff iv Acknowledgements I would like to acknowledge with gratitude the following scholars and organizations for their contributions to this document: Vera U.G. Scherr; Bart Demuyt, Ann Kelders, and the Alamire Foundation; the Librarian Staff at the Cook Music Library at Indiana University; Brian Carroll and the Indiana University Press; Rebecca Bain; Nathan Campbell, Beverly Lomer, and the International Society of Hildegard von Bingen Studies; Benjamin Bagby; Barbara Newman; Marianne Pfau; Jennifer Bain; Timothy McGee; Peter van Poucke; Christopher Page; Martin Mayer and the RheinMain Hochschule Library; and Luca Ricossa. I would additionally like to express my appreciation for my colleagues at the Jacobs School of Muisc, and my thanks to my beloved family for their fierce and unwavering support. I am deeply grateful to my professors at Indiana University, particularly the committee members who contributed their time and expertise to the creation of this document: Carolann Buff, Christopher Albanese, Giuliano Di Bacco, and Dominick DiOrio. A special debt of gratitude is owed to Carolann Buff for being a supportive mentor and a formidable editor, and whose passion for this music has been an inspiration throughout this process. -
Divine Love in the Medieval Cosmos Te Cosmologies of Hildegard of Bingen and Hermann of Carintiha
Divine Love in the Medieval Cosmos Te Cosmologies of Hildegard of Bingen and Hermann of Carintiha By Jack Ford, University College London Love In every constitution of things Gives herself to all things the most cohesive bond is the Most excellent in the depths, construction of love… the one And above the stars bond of society holding every- Cherishing all… thing in an indissoluble knot. (Hildegard of Bingen, Antiphon for Divine Love)1 (Hermann of Carinthia, De Essentiis)2 Introduction12 things is achieved by love which rules the earth and the seas, and commands the heavens,” exclaims Lady Philosophy, in Troughout the Middle Ages love possessed an exalted the Roman statesman Boethius’ (c.476-526) Consolations status in regard to the cosmos. In a tradition stretching of Philosophy.3 Writing at the end of a great Neoplatonic back to Plato and culminating in Dante’s Divine Comedy, tradition, Boethius was naturally heavily infuenced love was synonymous with an expression of divine power. by Platonic cosmology. It is indeed from Plato’s own In numerous cosmological works, love was believed to cosmological myth, the Timaeus, where we fnd the initial constitute the glue and structure of the universe, and idea of the World-Soul: the soul of the world that Timaeus was employed among the Christian Neoplatonists of the tells Socrates “is interfused everywhere from the center twelfth century as a virtual synonym for the Platonic to the circumference of heaven,” and the same World- World-Soul (anima mundi), the force which emanated Soul which Hildegard and Hermann identify with God’s from the Godhead and fused the macrocosm (the planets, force and power that sustains the cosmos with his love for fxed stars of the frmament, and Empyrean heaven) to creation.4 the microcosm (the terrestrial earth and man) in cosmic Perhaps the greatest fgure to make love synonymous harmony. -
Selected Bibliographies Mystics: Historical Augustine, of Hippo. The
Selected Bibliographies Mystics: Historical Augustine, of Hippo. The Confessions, St. Augustine. Translated by Maria Boulding. Hyde Park, NY: New City Press, 1997, 2016. —. The Life of St. Teresa of Avila. Translated by J. M. Cohen. New York: Penguin Books, 1957. Bernard, of Clairvaux. Selected Work of Bernard of Clairvaux. Translated by G. R. Evans. Mahwah, NJ: Paulist Press, 1987. Bonaventure. The Soul's Journey into God. The Tree of Life. The Life of St. Francis. Translated by Ewert Cousins. Mahwah, NJ: Paulist Press, 1978. —. The Triple Way or The Kindling of Love. Translated by Peter Damian M. Fehlner. New Bedford, MA: Academy of the Immaculate, 2012. Cassian, John. The Works of John Cassian. Translated by Edgar Gibson. Veritatis Splendor Publications, 2012. Catherine, of Siena. The Dialogue. Translated by Suzanne Noffke. Mahwah, NJ: Paulist Press, 1980. Climacus, John. The Ladder of Divine Ascent. Toronto: Patristic Publishing, 2017. The Cloud of Unknowing. Translated by Ira Progoff. New York: Delta Books, 1957. Dionysius, the Areopagite. The Mystical Theology. Translated by C. E. Rolt. Philadelphia: Dalcassian Publishing Co., 2017. Eckhart, Meister. Meister Eckhart: The Essential Sermons, Commentaries Treatises and Defense. Mahwah, NJ: Paulist Press, 1981. —. The Complete Mystical Works of Meister Eckhart. Translated by Maurice Walshe. New York: Herder & Herder, 2009. —. True Hearing. Translated by Claud Field. Grand Rapids, MI: Christian Classics Ethereal Library, n.d. Gregory, of Nyssa. The Life of Moses. Translated by Abraham Malherbe, & Everette Ferguson. New York: Paulist Press, 1978. Harmless, William. Mystics. New York: Oxford University Press, 2008. Selected Bibliographies Hildegard, of Bingen. Scivias. Translated by Mother Columba Hart and Jane Bishop. -
Channeling Hildegard of Bingen: Transcending Time and Fanning the Flame Helen C
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Journal of Women in Educational Leadership Educational Administration, Department of 2007 Channeling Hildegard of Bingen: Transcending Time and Fanning the Flame Helen C. Sobehart Duquesne University, [email protected] Follow this and additional works at: http://digitalcommons.unl.edu/jwel Sobehart, Helen C., "Channeling Hildegard of Bingen: Transcending Time and Fanning the Flame" (2007). Journal of Women in Educational Leadership. 10. http://digitalcommons.unl.edu/jwel/10 This Article is brought to you for free and open access by the Educational Administration, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Journal of Women in Educational Leadership by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Channeling Hildegard of Bingen: Transcending Time and Fanning the Flame Helen C. Sobehart "You know, Hildegard, I didn't ask for this calling to support the cause of women." "Well I didn't ask for what happened to me either, Helen. Ijust happened to be born the tenth child of a wealthy family in the twelfth century. Do you know where the word "tithe" comes from? In my day, the 'tenth' child was 'donated'to the church. So stop whining and let's get on with this story." "Kind of cheeky for a 12th century nun, aren't you?" "We mystics can take on the vernacular of the time-should that be so surpris ing? In fact, one of my biographers correctly observed that there were 'limits to my patience and humility, and that 'meek' and 'ordinary' were the last words to describe me" (Flanagan, 1998, p. -
The Rhineland Mystics
Mendicantthe The Rhineland Mystics This year in Daily Meditations I’m exploring my “Wisdom 1328), Johannes Tauler (1300-1361), and Henry Suso Lineage,” the teachers, texts, and traditions that have most (c.1300-1366); and Cardinal Nicholas of Cusa (1401- influenced my spirituality and teaching. (Read my introduction 1464), the teacher of “dialectical mysticism” and “learned to the Wisdom Lineage in the January 2015 issue of The ignorance.” In more recent history, another Rhineland Mendicant and “Desert Christianity and the Eastern Fathers Mystic who might surprise (or shock) some of you was Carl of the Church” in the April 2015 issue at cac.org/about-cac/ Gustave Jung (1875-1961), who lived much of his life on newsletter.) —Richard Rohr, OFM the southern end of the Rhine in both Basel and Zurich, Switzerland. He himself admits he term Rhineland to being influenced by Hildegard, Mystics refers to the Eckhart, and Nicholas of Cusa’s mostly German-speaking fascination with “the opposites.” spiritual writers, preach- The mystical path was largely Ters, and teachers, who lived largely mistrusted and, some would say, between the 11th and 15th cen- squelched after Martin Luther’s turies, and whose importance has strongly stated prejudice against only recently been rediscovered. “mysticism,” emphasizing Scripture The “Trans-Alpine” Church always to such a degree that personal enjoyed a certain degree of freedom spiritual experience was considered from Roman oversight and control, unimportant and almost always simply by reason of distance, and of Bingen, 1165. Hildegard by suspect. Of course he had seen its drew upon different sources and misuse and manipulation in the Scivias inspirations than did the “Cis- medieval Catholic world, where Alpine” Church of Italy, France, and pre-rational thinking was com- Spain. -
The Spiritual Value of Singing the Liturgy for Hildegard of Bingen
THAT THEY MIGHT SING THE SONG OF THE LAMB: THE SPIRITUAL VALUE OF SINGING THE LITURGY FOR HILDEGARD OF BINGEN. A Thesis Submitted to the Committee on Graduate Studies in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Faculty of Arts and Science TRENT UNIVERSITY Peterborough, Ontario, Canada (c) Copyright by Miranda Lynn Clemens (Sister Maria Parousia) 2014 History M.A. Graduate Program September 2014 Abstract That They Might Sing the Song of the Lamb: The Spiritual Value of Singing the Liturgy for Hildegard of Bingen. Miranda Lynn Clemens (Sister Maria Parousia) This thesis examines Hildegard of Bingen (1098-1179)'s theology of music, using as a starting place her letter to the Prelates of Mainz, which responds to an interdict prohibiting Hildegard's monastery from singing the liturgy. Using the twelfth-century context of female monasticism, liturgy, music theory and ideas about body and soul, the thesis argues that Hildegard considered the sung liturgy essential to monastic formation. Music provided instruction not only by informing the intellect but also by moving the affections to embrace a spiritual good. The experience of beauty as an educational tool reflected the doctrine of the Incarnation. Liturgical music helped nuns because it reminded them their final goal was heaven, helped them overcome sin and facilitated participation in the angelic choirs. Ultimately losing the ability to sing the liturgy was not a minor inconvenience, but the loss of a significant spiritual and educational tool fundamental to achieving union with God. Key words: Hildegard of Bingen, Letter to the Prelates of Mainz, monasticism, liturgy, music medieval music theory, medieval aesthetics, body and soul, education. -
History of Christianity I
TYNDALE SEMINARY COURSE SYLLABUS SPRING/SUMMER 2021 “The mission of Tyndale Seminary is to provide Christ-centred graduate theological education for leaders in the church and society whose lives are marked by intellectual maturity, spiritual vigour and moral integrity, and whose witness will faithfully engage culture with the Gospel.” Course HISTORY OF CHRISTIANTY I HIST 0561 W1 Date and Time MAY 3 – JULY 25, 2021 WEB-BASED ONLINE Instructor DR. ASHOOR YOUSIF, PhD Telephone/voice mail: (416) 226-6620 Ext. 2228 Email: [email protected] Class Information Web-based asynchronous online course. Virtual Optional Meetings Class Discussions: Tuesdays 12:30 – 1:30 PM. Office Hours: Tuesdays 1:30 – 2:00 PM or by appointment. Course Material Access course material at classes.tyndale.ca or other services at Tyndale One. Course emails will be sent to your @MyTyndale.ca e-mail account only. Learn how to access and forward emails to your personal account. I. COURSE DESCRIPTION Long before the year 1500, global Christianity stretched from Iceland and Ireland to Mongolia and south to Ethiopia. Across this vast area, people of faith confronted dramatically differing and constantly changing circumstances. They made decisions about culture, political power, the spiritual life, the canon of Scripture, and doctrine, decisions that shaped the flow of human history, and they experienced both success and loss on the grand scale. The narrative of the course and the reading from materials they wrote carries students into the dynamism of early Christian life. Tyndale Seminary | 1 Revised: January 26, 2021 II. LEARNING OUTCOMES At the end of the course, students will be able to: 1.