Introduction the Sensual Environment
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Central Province
CENTRAL PROVINCE INITIATE FORMATION 4. STUDY “WITHOUT KNOWLEDGE EVEN ZEAL IS NOT GOOD.” (Proverbs 19: 2) STUDY is the next pillar of the Dominican Order. It is fitting that it should follow Prayer because Dominicans see both as flowing one into the other. To a Dominican Study is the contemplation of ‘Veritas’ (Truth) and God is Truth. So our Study is another form of Prayer which is why the Dominican takes Study so seriously. THE CHURCH Of course Study is not simply the province of the Dominican but is necessary for all Christians, ordained, consecrated and lay. The Church assures us of this: “Since they are called by baptism to lead a life in keeping with the teaching of the gospel, the Christian faithful have the right to a Christian education by which they are to be instructed properly to strive for the maturity of the human person and at the same time to know and live the mystery of salvation”. (Canon 217) The Church encourages all to seek out and pursue this knowledge: “Lay people who are capable and trained may also collaborate in catechetical formation, in teaching the sacred sciences, and in use of the communications media.” (Catechism 906) This knowledge should be shared with others: “In accord with the knowledge, competence, and preeminence which they possess, [lay people] have the right and even at times a duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have a right to make their opinion known to the other Christian faithful with due regard to the integrity of faith and morals…( Canon 212) 1 The Church was founded to spread the kingdom of Christ throughout the world. -
The Jesuits and the Galileo Affair Author(S): Nicholas Overgaard Source: Prandium - the Journal of Historical Studies, Vol
Early Modern Catholic Defense of Copernicanism: The Jesuits and the Galileo Affair Author(s): Nicholas Overgaard Source: Prandium - The Journal of Historical Studies, Vol. 2, No. 1 (Spring, 2013), pp. 29-36 Published by: The Department of Historical Studies, University of Toronto Mississauga Stable URL: http://jps.library.utoronto.ca/index.php/prandium/article/view/19654 Prandium: The Journal of Historical Studies Vol. 2, No. 1, (2013) Early Modern Catholic Defense of Copernicanism: The Jesuits and the Galileo Affair Nicholas Overgaard “Obedience should be blind and prompt,” Ignatius of Loyola reminded his Jesuit brothers a decade after their founding in 1540.1 By the turn of the seventeenth century, the incumbent Superior General Claudio Aquaviva had reiterated Loyola’s expectation of “blind obedience,” with specific regard to Jesuit support for the Catholic Church during the Galileo Affair.2 Interpreting the relationship between the Jesuits and Copernicans like Galileo Galilei through the frame of “blind obedience” reaffirms the conservative image of the Catholic Church – to which the Jesuits owed such obedience – as committed to its medieval traditions. In opposition to this perspective, I will argue that the Jesuits involved in the Galileo Affair3 represent the progressive ideas of the Church in the early seventeenth century. To prove this, I will argue that although the Jesuits rejected the epistemological claims of Copernicanism, they found it beneficial in its practical applications. The desire to solidify their status as the intellectual elites of the Church caused the Jesuits to reject Copernicanism in public. However, they promoted an intellectual environment in which Copernican studies – particularly those of Galileo – could develop with minimal opposition, theological or otherwise. -
Spiritual Disciplines for Spiritual Directors
Fuller Theological Seminary Digital Commons @ Fuller Doctor of Ministry Projects School of Theology 8-2019 Spiritual Disciplines for Spiritual Directors Jill Sweet Follow this and additional works at: https://digitalcommons.fuller.edu/dmin Part of the Christianity Commons Ministry Focus Paper Approval Sheet This ministry focus paper entitled SPIRITUAL DISCIPLINES FOR SPIRITUAL DIRECTORS Written by JILL SWEET and submitted in partial fulfillment of the requirements for the degree of Doctor of Ministry has been accepted by the Faculty of Fuller Theological Seminary upon the recommendation of the undersigned readers: Libby Vincent Kurt Fredrickson Date Received: September 17, 2019 SPIRITUAL DISCIPLINES FOR SPIRITUAL DIRECTORS A DOCTORAL PROJECT SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY FULLER THEOLOGICAL SEMINARY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF MINISTRY BY JILL SWEET AUGUST 2019 Copyright© 2019 by Jill Sweet All Rights Reserved ABSTRACT Spiritual Disciplines for Spiritual Directors Jill Sweet Doctor of Ministry School of Theology, Fuller Theological Seminary 2019 For centuries, Christ followers have sought places of silence and solitude in order to hear God’s voice more clearly. They also have sought the spiritual wisdom of those who have spent time in silence and solitude. Today is no different. To face the challenges of ministry, clergy, lay leaders, missionaries, and leaders of non-profit organizations seek places of refuge to prayerfully listen and discern. Quiet Oaks, the retreat space for Come, Learn, Rest Ministries, is a place where ministry leaders escape the daily rigors of ministry and find rest for their souls in the practice of spiritual direction. -
Dominican Spirituality
OurLadyoftheHolyRosaryProvince,OP DOMINICAN SPIRITUALITY Principles and Practice By WILLIAM A. HINNEBUSCH, O.P. Illustrations by SISTER MARY OF THE COMPASSION, O.P. http://www.domcentral.org/trad/domspirit/default.htm DOMINICANSPIRITUALITY 1 OurLadyoftheHolyRosaryProvince,OP FOREWORD Most of this book originated in a series of conferences to the Dominican Sisters of the Congregation of the Most Holy Cross, Amityville, New York, at Dominican Commercial High School, Jamaica, L. I., during the Lent of 1962. All the conferences have been rewritten with some minor deletions and the addition of considerable new material. The first chapter is added as a general introduction to Dominican life to serve as a unifying principle for the rest of the book. I have also adapted the material to the needs of a wider reading audience. No longer do I address the sister but the Dominican. While some matter applies specifically to nuns or sisters, the use of masculine nouns and pronouns elsewhere by no means indicates that I am addressing only the members of the First Order. Though the forms and methods of their spiritual life vary to some degree ( especially that of the secular tertiary), all Dominicans share the same basic vocation and follow the same spiritual path. I must thank the sisters of the Amityville community for their interest in the conferences, the sisters of Dominican Commercial High School for taping and mimeographing them, the fathers and the sisters of other Congregations who suggested that a larger audience might welcome them. I am grateful to the fathers especially of the Dominican House of Studies, Washington, D. -
The Pillars of Dominican Life
Section: Two: Formation Programmes Australian Province (www.op.org.au/laity/manual/two.pdf) THE PILLARS OF DOMINICAN LIFE DOMINICAN SPIRITUALITY FOR THE LAITY PREFACE The following chapters are adaptations of conferences I gave to the members four San Francisco Chapter of Lay Dominicans. They were further adapted to serve as our formation programs for those who have asked to be received into the Order. They are a distillation of reflections, study and conclusions I have drawn over my fifty-four years as a Dominican. As Master of Students for the formation of our young Dominicans to the priesthood I had to reflect on these concepts more intensely than I would have ordinarily. They have been further modified for a wider audience with the hope that it will find them helpful in clarifying what it means to be a Dominican. It is a glorious vocation, a rich blessing and grace from God. Let us be grateful to him for it. Gregory Anderson, O.P. Chaplain to the San Francisco Chapter of Lay Dominicans 1 THE PILLARS OF DOMINICAN LIFE DOMINICAN SPIRITUALITY FOR THE LAITY INTRODUCTION Anyone who is at all familiar with spiritual literature knows that there are various schools of spirituality. We speak freely and easily of Benedictine Spirituality, Franciscan Spirituality, Carmelite Spirituality, and Ignatian Spirituality. We know also there a number of other subdivisions, such as Rhenish, French and so forth. We Dominicans may feel somewhat chagrined that Dominican Spirituality is not mentioned in the same context. We may wonder if there is such a thing as a peculiarly Dominican Spirituality, and if there is, why does it not get more publicity. -
1 Meister Eckhart in Twentieth
Moran eckhart 1 Meister Eckhart in Twentieth-Century Philosophy Dermot Moran (University College Dublin) for Jeremiah Hackett, eD. Companion to Meister Eckhart Brill’s Companions to the Christian Tradition Vol. 36. LeiDen/Boston: Brill, 2013, pp. 669–698. ISBN 9789004183476. Leiden: Brill, 2013 Final Submiited Version The manner in which Meister Eckhart has been viewed by scholars has changed considerably over the centuries.1 Nevertheless, the Bull In agro dominico of 27th March 1329 already points towards the future directions that Eckhart research would subsequently take. There Eckhart is described in three-fold manner as ‘from Germany, a doctor of sacred theology (as it is said) and a professor of the Order of Preachers’.2 These characterisations of Eckhart continue to frame the debate – in other words, his connection with the German philosophical and mystical tradition, his status as a University of Paris master and Scriptural exegete, and his role as a theologian and vernacular preacher for the Dominican Order. The revival of Eckhart during the nineteenth century uncovered many more Eckharts. Indeed, the basis for Eckhart’s growing popularity in the twentieth century was laid during the nineteenth century when Eckhart was rediscovered by the Romantics. Eckhart was initially revived by the eclectic engineer, Catholic Romantic, Franz von Baader (1765-1841), a friend of Schelling, who discovered Eckhart through his reading of Boehme. Baader inspired Hegel to refer to Eckhart in his Lectures on the Philosophy of Religion, quoting Eckhart’s saying that the eye with which we see God is also the eye with which God sees us.3 The nineteenth-century revival broadly represented Eckhart as a speculative, dialectical thinker. -
Spiritual Exercises Binder
Guide to Spiritual Exercises Sponsored by Regnum Christi Love Christ – Serve People – Build the Church TABLE OF CONTENTS TABLE OF CONTENTS ............................................................... 1 INTRODUCTION .......................................................................... 2 INITIAL QUESTIONNAIRE ........................................................ 3 OPENING/CLOSING PRAYER ................................................... 4 A GUIDE TO MEDITATION ....................................................... 5 DAILY PRAYER ........................................................................... 8 CELEBRATION OF THE EUCHARIST. .................................. 12 EUCHARISTIC ADORATION .................................................. 14 ROSARY ...................................................................................... 20 STATIONS OF THE CROSS ...................................................... 24 A GUIDE TO CONFESSION ...................................................... 46 EXAMINATION OF CONSCIENCE ......................................... 47 PERSONAL QUESTIONNAIRES .............................................. 49 PRAYER COMMITMENT ......................................................... 54 VOCATION STATEMENT ........................................................ 55 EXAMPLE VOCATION STATEMENT .................................... 56 OUTLINE FOR VOCATION STATEMENT ............................ 57 A GUIDE FOR SPIRITUAL DIRECTION. ............................... 58 PROGRAM OF LIFE ................................................................. -
Anselm's Emphasis on 'Faith Seeking Understanding' Was Instrumental In
MIRATOR 9:1/2008 37 Reading Devotion Asceticism and Affectivity in Love's Mirror* Jennifer D. Gilchrist Introduction The Mirror of the Blessed Life of Jesus Christ was one of the most popular texts of the late-medieval period in England, with the number of surviving manuscripts surpassed only by a handful of works, including the Wycliffite translation of the Bible, the Prick of Conscience, and the Canterbury Tales.1 Composed around 1410 by the Carthusian prior Nicholas Love, the Mirror constituted the first complete English translation of the Pseudo- Bonaventuran Meditationes vitae Christi, a popular Franciscan text from the late-fourteenth century, and stood as one of the most important versions of the life of Christ of the pre-modern era.2 As such, the Mirror is frequently cited in surveys of late-medieval devotion to the humanity and passion of Christ, as well as in studies of the monastic dissemination of themes and techniques of meditative devotion to the laity, particularly by the Carthusians.3 Yet despite its clear influence and its presentation of * My sincere thanks go to Suzanne Conklin Akbari for her attention and advice, and to the anonymous readers at Mirator for their extremely helpful comments. 1 Michael Sargent, The Mirror of the Blessed Life of Jesus Christ: A Full Critical Edition, Exeter University Press: Exeter 2005, 1. 2 Sargent 2005, 1. Concerning the authorship of the Meditationes, see Sargent 2005, 10–15. 3 Regarding Carthusian reading practice and meditation more generally, Marlene Hennessy has published several articles on the implications of the order's focus on the written word and the representation of devotional methods through texts and images. -
Interrogating the Tradition
10 INTERROGATING THE TRADITION By KENNETH LEECH N THIS ARTICLE I want to ask: what light is thrown by the christian tradition of spiritual theology, out of which the ministry of spiritual direction arose, upon the contemporary I practice of this ministry? This will involve, first, a consider- ation of the growth and changing face of contemporary practice; and, secondly, a discussion of the questions which an examination of the tradition must raise for contemporary practice, and also of the questions which are raised by the contemporary scene in its interrogation of the past. Without doubt, spiritual direction has undergone a significant process of rehabilitation in recent years. Since I wrote my study Soul friend in 1977, at a time when there was almost no contempor- ary material available, there has been a virtual epidemic of writing on the subject, particularly in the United States. 1 Nor is this resurgence of interest confined to those within the catholic tradi- tions. Experience in protestant seminaries in the United States over some ten years has shown that many seminarians, aware of the inadequacies and gaps within their own traditions, have sought help from local Jesuits and Dominicans and, indeed, from anyone who seems to be in touch with an authentic tradition concerning the interior life. One of the significant aspects of the current quest for guidance is that much of it takes place on the fringes of, or outside of, the institutional Churches. In a study of the drug culture, published fifteen years ago, I drew attention to the growing need for a ministry of spiritual direction which took account of the resurgence of forms of spirituality outside the mainstream Churches. -
First-Person Participation in Dante's Commedia Katherine Lucy
First-Person Participation in Dante’s Commedia Katherine Lucy Powlesland Pembroke College August 2018 This dissertation is submitted for the degree of Doctor of Philosophy. i Contents Contents ................................................................................................................................................... i Acknowledgements ................................................................................................................................ iii Abbreviations, Editions, and Translations ............................................................................................. iv Preface ................................................................................................................................................... vi Chapter 1: Reading Interactively ............................................................................................................ 8 1.1 Narratological approaches to the Commedia .............................................................................. 12 1.2 Bernard’s interaction manquée ................................................................................................... 17 1.3 Focal view switching .................................................................................................................. 22 1.4 Bernard’s object .......................................................................................................................... 27 1.5 Bernard’s double frame violation .............................................................................................. -
Gertrude the Great, OSB
Gertrude the Great, OSB Born in Eisleben, Thuringia, Germany, on January 6, 1256; died at Helfta in Saxony, c. 1302. "O Lord Jesus Christ, in union with Your most perfect actions I commend to You this my work, to be directed according to Your adorable will, for the salvation of all mankind. Amen." --Saint Gertrude Almost nothing is known about one of my favorite saint's birth or death. Saint Gertrude was probably an orphan because at age five she was received by the Cistercian nuns of Helfta and placed under the care of Saint Mechtilde (see below) of Hackeborn, mistress of novices. (Helfta was actually a Black Benedictine convent, which had been falsely designated as Cistercian for political reasons in many early records.) The intellectual level was high in the castle convent of Helfta, which was then run by the noblewoman, Saint Gertrude of Hackeborn (1232-1292). Even so, Saint Gertrude was considered an outstanding student, who devoted herself to study, especially literature and philosophy. Eventually she became a professed nun but still she concentrated on the secular. God, however, is a great teacher. Gertrude learned that when she began to get carried away with her love of learning. She didn't go so far as to neglect GERTRUDE THE GREAT the Lord completely, but she did push him off a bit to the side. Her mind was growing, but it was growing faster than her heart. Gertrude's life has a lesson for intellectuals who will profit from her example. If a syllogism moves you to ecstasy and a dissertation about the love of God makes you speechless with joy, then beware. -
Following His Footsteps by Anselmo Del Alamo
Following His Footsteps by Anselmo del Alamo Notice: Following His Footsteps (Siguiendo Sus Huellas) was published in Spain in 1963. The complete text is available only in Spanish. Some chapters have been translated into English and are available here. Contents. Chapter 6. The Interior Life, the Kingdom of God. Chapter 7. Mortification, Suffering. Chapter 8. Crosses. Chapter 22: The Last Things: Death and Judgment, Hell and Glory Chapter 6. The Interior Life, the Kingdom of God, Temple of the Holy Spirit Perhaps the experience of living has provided you with the knowledge that if it is joyful giving, it is even more joyful giving oneself. When you truly begin to experience it, you will be more like God, and you will participate more in his paternity. The interior life is nothing else than the development of grace within us. This seed of divinity, of immortality, is nothing else than a participation in his life, a spark of his love, a free gift of himself. It is given to us so that we may be a kingdom, an interior empire inside ourselves, with a throne, a scepter and a crown, a sanctuary of prayer and adoration, where he wants to be adored in spirit and in truth. Acknowledge your dignity: esteem and be grateful for his wonderful gift. 1. We should be intimately persuaded that just one interior soul, a soul that tends to perfection, gives more glory to God than millions of mediocre religious or Christians. Dom Godfrey Belorgey 2. In the saints, the Holy Ghost, together with the Father and with the Son, makes his dwelling in the most interior part of the soul, that is, he lives there, like God in his own temple.