A Christian Understanding of Property: Spiritual Themes Underlying Western Property
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Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century
Thornton, Brendan Jamal. 2018. Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century. Latin American Research Review 53(4), pp. 857–862. DOI: https://doi.org/10.25222/larr.341 BOOK REVIEW ESSAYS Changing Landscapes of Faith: Latin American Religions in the Twenty-First Century Brendan Jamal Thornton University of North Carolina at Chapel Hill, US [email protected] This essay reviews the following works: The Cambridge History of Religions in Latin America. Edited by Virginia Garrard-Burnett, Paul Freston, and Stephen C. Dove. New York: Cambridge University Press, 2016. Pp. xii + 830. $250.00 hardcover. ISBN: 9780521767330. Native Evangelism in Central Mexico. By Hugo G. Nutini and Jean F. Nutini. Austin: University of Texas Press, 2014. Pp. vii + 197. $55.00 hardcover. ISBN: 9780292744127. New Centers of Global Evangelicalism in Latin America and Africa. By Stephen Offutt. New York: Cambridge University Press, 2015. Pp. viii + 192. $80.18 hardcover. ISBN: 9781107078321. The Roots of Pope Francis’s Social and Political Thought: From Argentina to the Vatican. By Thomas R. Rourke. Lanham: Rowman and Littlefield, 2016. Pp. vii + 220. $80.00 hardcover. ISBN: 9781442272712. Latin America today is much more than simply Catholic. To describe it as such would obscure the complicated cultural history of the region while belying the lived experiences of believers and the dynamic transformations in the religious field that have distinguished the longue durée of colonial and postcolonial Latin America. Diversity, heterodoxy, and pluralism have always been more useful descriptors of religion in Latin America than orthodoxy or homogeneity, despite the ostensible ubiquity of Catholic identity. -
The Defense of Monastic Memory in Bernard of Clairvaux’S
CORRECTING FAULTS AND PRESERVING LOVE: THE DEFENSE OF MONASTIC MEMORY IN BERNARD OF CLAIRVAUX’S APOLOGIA AND PETER THE VENERABLE’S LETTER 28 A Thesis Presented to The Graduate Faculty of The University of Akron In Partial Fulfillment of the Requirement for the Degree Master of Arts Whitney Mae Mihalik August, 2013 CORRECTING FAULTS AND PRESERVING LOVE: THE DEFENSE OF MONASTIC MEMORY IN BERNARD OF CLAIRVAUX’S APOLOGIA AND PETER THE VENERABLE’S LETTER 28 Whitney Mae Mihalik Thesis Approved: Accepted: __________________________________ _________________________________ Advisor Dean of the College Dr. Constance Bouchard Dr. Chand Midha __________________________________ _________________________________ Co-Advisor or Faculty Reader Dean of the Graduate School Dr. Michael Graham Dr. George R. Newkome __________________________________ _________________________________ Department Chair or School Director Date Dr. Martin Wainwright ii TABLE OF CONTENTS Page CHAPTER I. INTRODUCTION .............................................................................................1 II. HISTORIOGRAPHY ........................................................................................6 III. THE REFORMS OF BENEDICTINE MONASTICISM ...............................26 IV. BERNARD’S APOLOGIA ..............................................................................32 V. PETER’S LETTER 28 .....................................................................................58 VI. CONCLUSIONS..............................................................................................81 -
Globalization and Orthodox Christianity: a Glocal Perspective
religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives. -
John Carroll and the Origins of an American Catholic Church, 1783–1815 Author(S): Catherine O’Donnell Source: the William and Mary Quarterly, Vol
John Carroll and the Origins of an American Catholic Church, 1783–1815 Author(s): Catherine O’Donnell Source: The William and Mary Quarterly, Vol. 68, No. 1 (January 2011), pp. 101-126 Published by: Omohundro Institute of Early American History and Culture Stable URL: https://www.jstor.org/stable/10.5309/willmaryquar.68.1.0101 Accessed: 17-10-2018 15:23 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Omohundro Institute of Early American History and Culture is collaborating with JSTOR to digitize, preserve and extend access to The William and Mary Quarterly This content downloaded from 134.198.197.121 on Wed, 17 Oct 2018 15:23:24 UTC All use subject to https://about.jstor.org/terms 101 John Carroll and the Origins of an American Catholic Church, 1783–1815 Catherine O’Donnell n 1806 Baltimoreans saw ground broken for the first cathedral in the United States. John Carroll, consecrated as the nation’s first Catholic Ibishop in 1790, had commissioned Capitol architect Benjamin Latrobe and worked with him on the building’s design. They planned a neoclassi- cal brick facade and an interior with the cruciform shape, nave, narthex, and chorus of a European cathedral. -
A Third-Way Reformed Approach to Christ and Culture: Appropriating Kuyperian Neo-Calvinism and the Two Kingdoms Perspective*
MAJT 20 (2009): 75−94 A THIRD-WAY REFORMED APPROACH TO CHRIST AND CULTURE: APPROPRIATING KUYPERIAN NEO-CALVINISM AND THE TWO KINGDOMS PERSPECTIVE* by Ryan McIlhenny AS A PASTOR’S KID growing up in an evangelical reformed denomination, I was raised on a steady diet of Kuyperian Neo-Calvinism, a theologically “reformational” understanding of the world that galvanized one toward social, religious, and political engagement. Members of my church, alone or with other congregations, worked to initiate moral reform in my be- loved city by the bay. While scoring noticeable victories in the area of morality and constitutional rights, I often wondered whether such tri- umphs brought the city closer to being Christian. City legislators were quite furtive in overturning the efforts of religious conservatives, and it seemed hardly worth the effort to morally and spiritually redeem the city. Few took notice of my church’s efforts; those who did, finding our community a place of refuge from the world, recognized our witness. Over the years I have discovered that a local witness can be much more powerful as a means toward transformation than simply moral reform from the top down. Even today’s thinkers have become more receptive of the idea that significant social change can occur “from below.” And the reality of being a witness requires cultural activity. The world sees the good work of Christians and glorifies God the Father; the world knows us by our love. The conservative evangelical right has had its fifteen min- utes, but believers are still called to be witnesses to the world. -
The Death of Christian Culture
Memoriœ piœ patris carrissimi quoque et matris dulcissimœ hunc libellum filius indignus dedicat in cordibus Jesu et Mariœ. The Death of Christian Culture. Copyright © 2008 IHS Press. First published in 1978 by Arlington House in New Rochelle, New York. Preface, footnotes, typesetting, layout, and cover design copyright 2008 IHS Press. Content of the work is copyright Senior Family Ink. All rights reserved. Portions of chapter 2 originally appeared in University of Wyoming Publications 25(3), 1961; chapter 6 in Gary Tate, ed., Reflections on High School English (Tulsa, Okla.: University of Tulsa Press, 1966); and chapter 7 in the Journal of the Kansas Bar Association 39, Winter 1970. No portion of this work may be reproduced in any form or by any electronic or mechanical means, including information storage and retrieval systems, without permission in writing from the publisher, except by a reviewer who may quote brief passages in a review, or except in cases where rights to content reproduced herein is retained by its original author or other rights holder, and further reproduction is subject to permission otherwise granted thereby according to applicable agreements and laws. ISBN-13 (eBook): 978-1-932528-51-0 ISBN-10 (eBook): 1-932528-51-2 Library of Congress Cataloging-in-Publication Data Senior, John, 1923– The death of Christian culture / John Senior; foreword by Andrew Senior; introduction by David Allen White. p. cm. Originally published: New Rochelle, N.Y. : Arlington House, c1978. ISBN-13: 978-1-932528-51-0 1. Civilization, Christian. 2. Christianity–20th century. I. Title. BR115.C5S46 2008 261.5–dc22 2007039625 IHS Press is the only publisher dedicated exclusively to the social teachings of the Catholic Church. -
John Cassian and the Creation of Early Monastic Subjectivity
University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2019 Exercising Obedience: John Cassian and the Creation of Early Monastic Subjectivity Joshua Daniel Schachterle University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the History of Religion Commons Recommended Citation Schachterle, Joshua Daniel, "Exercising Obedience: John Cassian and the Creation of Early Monastic Subjectivity" (2019). Electronic Theses and Dissertations. 1615. https://digitalcommons.du.edu/etd/1615 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. Exercising Obedience: John Cassian and the Creation of Early Monastic Subjectivity A Dissertation Presented to the Faculty of the University of Denver and the Iliff School of Theology Joint PhD Program In Partial Fulfilment of the Requirements for the Degree Doctor of Philosophy by Joshua Daniel Schachterle June 2019 Advisor: Gregory Robbins PhD © by Joshua Daniel Schachterle All Rights Reserved Author: Joshua Daniel Schachterle Title: Exercising Obedience: John Cassian and the Creation of Early Monastic Subjectivity Advisor: Gregory Robbins PhD Date: June 2019 Abstract John Cassian (360-435 CE) started his monastic career in Bethlehem. He later traveled to the Egyptian desert, living there as a monk, meeting the venerated Desert Fathers, and learning from them for about fifteen years. Much later, he would go to the region of Gaul to help establish a monastery there by writing monastic manuals, the Institutes and the Conferences. -
THE END of CHRISTENDOM Stuart Murray Williams
THE END OF CHRISTENDOM Stuart Murray Williams (Presented at Global Connections Interface Consultation, May 2004) Snapshots of post-Christendom In a London school a teenager with no church connections hears the Christmas story for the first time. His teacher tells it well and he is fascinated by this amazing story. Risking his friends’ mockery, after the lesson he thanks her for the story. One thing had disturbed him, so he asks: ‘Why did they give the baby a swear-word for his name?’ One Sunday in Oxford a man visits a church building to collect something for his partner who works during the week in a creative-arts project the church runs. He arrives as the morning congregation is leaving and recognises the minister, whom he knows. Surprised, he asks: ‘What are all these people doing here? I didn’t know churches were open on Sundays!’ Two snapshots of ‘post-Christendom’ – a culture in which central features of the Christian story are unknown and churches are alien institutions whose rhythms do not normally impinge on most members of society. Only a few years ago, neither would have been credible, but today there are numerous signs that the ‘Christendom’ era in western culture is fading. In these snapshots, an unknown story and alien institution provoke surprise not hostility, curiosity not indifference. The story fascinates; the institution is intriguing. Total ignorance of church and Christianity may not yet be widespread, but it is becoming more common, especially in our inner cities. Over the coming decades, as the last generation who are familiar with the Christian story and for whom churches still have cultural significance dies, the change of epoch from Christendom to post-Christendom will be complete. -
Of the Desert Fathers. the Relationship with the Other in Apophthegmata Patrum
The “Ecumenism” of the Desert Fathers. The Relationship with the Other in Apophthegmata Patrum Paul Siladi* Ecumenism is a 20th century concept that cannot be directly transposed in the everyday reality of the Desert Fathers, but the authority of the desert ascetics is still crucial to the monastic milieu of the Orthodox Church as well as other denominations. For this very reason, the present paper intends to investigate the stories recorded in the alphabetical collection of the Egyptian Paterikon in order to understand to what extent they may actually offer a guide to the complex relations with the Other. How do these stories illustrate denominational or even religious alterity? What types of rapports can one identify therein? Rejection? Separation? Acceptance of the other’s difference? These are all legitimate questions and their significance is amplified in the context of our times – a period in which we see an increase in fundamentalist movements and tendencies, including in the Orthodox community. Keywords: Ecumenism, Desert Fathers, Paterikon, Apophthegmata Patrum, asceticism, spirituality. The recent concept of ecumenism dates back to the beginning of the 20th century and as such it would be difficult to transfer it into the reality of the every-day lives of the Desert Fathers. Even so the ancient ascetics of the desert still exert significant authority in the Orthodox monastic milieus and not only there; for this very reason the present paper sets out to investigate the stories recorded in the alphabetical collection of the Egyptian Paterikon in order to see if they may contain elements for a guide to relationships marked by confessional1 or religious alterity. -
THE SAYINGS of the DESERT FATHERS
Selections From THE SAYINGS Of THE DESERT FATHERS With Kind Permission Of Cistercian Publication Title of the book - The Sayings of the Desert Fathers Name of the translator - Sister Benedicta Ward SLG Publisher - Cistercian Publication Address of the published - WMU Station, Kalamazoo, Michigan 19008/USA Copyright, 1975 2 Our Lord and Saviour Jesus Christ King of Kings and Lord of lords Icon designed by Dr. Yousef Nassief and Dr. Bedour Latif H.H. Pope Shenouda III, 117th Pope of Alexandria and the See of St. Mark ABBA ANTHONY THE GREAT Anthony the Great, called 'The Father of Monks' was born in central Egypt about AD the son of peasant farmers who were Christian. In c. 269 he heard the Gospel read in church and applied to himself the words. 'Go, sell all that you have and give to the poor and come . .’ He devoted himself to a life of asceticism under the guidance of a recluse near his village. In c. 285 he went alone into the desert to live in complete solitude. His reputation attracted followers, who settled near him, and in c. 305 he came out of his hermitage in order to act as their spiritual father. Five years later he again retired into solitude. He visited Alexandria at least twice. Once during the persecution of Christians and again to support the Bishop Athanasius against heresy. He died at the age of one hundred and five. His life was written by Saint Athanasius and was very influential in spreading the ideals of monasticism throughout the Christian World. 1. -
RENEWAL of MONASTIC LIFE - Fr
In Saccidananda Ashram: A Garland of Letters, 3- h RENEWAL OF MONASTIC LIFE - Fr. Bede Griffith* I recently spent three months in America, visiting the Benedictine Priory in Montreal and meeting the leaders of a very remarkable renewal of contemplative life which is taking place in America today. The source of this movement' may be said to be the teaching of Fr. John Main-who founded the Benedictine Priory in Montreal-on Christian meditation. Fr. John developed a very simple but profound method of meditation based on the use of a mantra. It is of a grate interest that Fr. John learned his way of Meditation originally from a Hindu Swamy in Malaya, whom he met before he became a monk. As a monk in Ealing Abbey in England he developed his own method of meditation based on the customs of the Desert Fathers as described in Cassian's Conferences, who used to repeat a simple word or phrase from the Bible as a means of recollecting the mind and enabling it dwell in the presence of God. This method was developed in the East in the form of the 'Jesus Prayer’ and popularised by the book by an un known Russian author,'which is well known to many people today. The way of a Pilgrim. It was developed in the West particularly through the influence of the medieval English trea tise, The Cloud of Unknowing. The anonymous author of this little book recommends the repetition of a simple . word like 'God' or 'love' as a means of fixing the mind on God. -
Palamas and Bonaventure on the Experience of God— a Contribution to Orthodox-Roman Catholic Dialogue
Journal of Ecumenical Studies 44 3, Summer 2009 MIRROR OF EXPERIENCE: PALAMAS AND BONAVENTURE ON THE EXPERIENCE OF GOD— A CONTRIBUTION TO ORTHODOX-ROMAN CATHOLIC DIALOGUE Rüssel Murray PRECIS In this essay, the author places into a "dialogue of love" the mystical theologies of Saints Gregory Palamas and Bonaventure of Bagnoregio, as developed in their respective masterpieces, the Defense of the Holy Hesychasts and The Soul's Journey into God. It is the author's contention that when this dialogue is engendered, one is able to see how these saints, precisely within the diversity of their respective ecclesial traditions, mirror each other's understanding of how the human person experiences God and, in the process, mirror how Orthodox and Roman Catholic faithful alike can both perceive anew and visibly witness once again to the faith, hope, and love that even now unites them as one body in Christ. / Introduction In his apostolic letter Orientale Lumen, Pope John Paul II noted, with regard to the enduring schism between the Orthodox and Roman Catholic Churches, "We have increasingly learned that it was not so much an historical episode or a mere question of preeminence that tore the fabric of unity, as it was a progres sive estrangement, so that the other's diversity was no longer perceived as a Rüssel Murray, OFM (Roman Catholic), is an Assistant Professor in the Dept of Systematic The ology at Washington (DC) Theological Union, where he has taught since 2007 He previously served on the staff of St Anthony Shrine in Boston, 1998-2000 He