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"The Veil of the Temple
The Veil of the Temple: A Study of 1 Christian Initiation by Marco Pallis Source: Studies in Comparative Religion, Vol. 15, No. 3 & 4 (Summer-Autumn, 1983). © World Wisdom, Inc. www.studiesincomparativereligion.com Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom.... (Matt. 27:50, 61). This occurrence, which is attested by the three Synoptic Gospels, marks the end of Christ’s human ministry, in the ordinary sense of the word, since all that follows, from the Resurrection till his final Ascension, is of a miraculous order. Like all sacred events, the portent at the moment of Christ’s death on the Cross can be regarded both from a historical and a symbolical angle, since the two views do not exclude one another; in the present case it is the symbolism of the occurrence which will chiefly be considered. It is important to be reminded of what the veil of the temple of Jerusalem served to mark, namely the boundary between the main portion of the sacred building, where all Jews were admitted and which contained the seven-branched candlestick and the altar of sacrifice, and the Holy of Holies, which was quite empty and into which only the officiating priest could enter. When he did so, the priest had to divest himself of his clothes. Voidness of the place and nakedness of the man are both highly significant indications of what the Holy of Holies stood for in the Jewish tradition, namely “the mysteries” or, in other words, that of which the knowledge, formless and inexpressible, can only be symbolized “apophatically”, by an emptying or divestment, as in the present case. -
9783039113378 Intro 002.Pdf
René Gothóni and Graham Speake Introduction Introduction René Gothóni and Graham Speake This book is about what Dimitri Obolensky called ‘the alternating current of men and ideas flowing to and from the Mediterranean’ which found, and continues to find, ‘illustration in the role of Mount Athos, drawing to itself men from all over Eastern Europe who sought training in the monastic life, and then sending back […] the results of their labours and learning to their native lands’.1 This current has been flowing since the first monasteries were founded there in the tenth century. Its strength increased in the late Byzantine period, when the Holy Mountain of Athos became the undisputed centre of spirituality for the Orthodox world, and it persisted throughout the centuries of Ottoman rule, when Athos continued to flourish thanks to the monks’ remarkable diplomatic skills, missionary outreach, and fund-raising activities. As a result monks and pilgrims were attracted to the Mountain from all over Eastern Europe and hence its spirituality has remained not only international but pan-Orthodox. Nowadays, as we shall see, the catchment area has been widened to include Western Europe, North America, and indeed most of the world; but the durability and power of the Holy Mountain’s magnetism have remained remarkably consistent from Byzantine times to the present day. Athos has always transcended national and cultural boundaries and, as Rosemary Morris shows in her paper ‘Where did the early Athonite monks come from?’, it has done so from the very earliest times. In the ninth and tenth centuries many Athonites had made their monastic profession elsewhere – both St Peter the Athonite and St Blasios of Amorion for example in Rome – and came to the Holy Mountain as monks rather than novices or pilgrims. -
MODERN ORTHODOX THEOLOGIANS Introduction
UNIT 2C: TRADITION 60: MODERN ORTHODOX THEOLOGIANS (Note: this is a much longer lecture than usual, but this is to facilitate the essay choice that asks for an assessment of a contemporary Orthodox theologian. Maximum choice is being offered!) Introduction: Seven Strands of Contemporary Orthodox Theology and the Search for a Synthesis The question might be asked: Is Orthodox theology today in the state of the French football team at the 2010 World Cup which was described as “satisfied with past glories” in a situation in which “nostalgia [is] the worst poison for the future”?1 Certainly not! Mary Cunningham and Elizabeth Theokritoff have demonstrated the vitality of contemporary Orthodox theology in The Cambridge Companion to Orthodox Christian Theology.2 The 19 contributors to this insightful 321-page study present an exciting vision that “Orthodox theology cannot be separated from the Christian’s effort to live the truth,” because Orthodox theology is best viewed not as “an academic discipline or a set of philosophical propositions,” but as “an expression of the Christian life of prayer both corporate and personal,” with its sources in “Scripture, Tradition and the Church, especially the Church as worshipping community.”3 Cunningham and Theokritoff suggest that sound Orthodox theology “comes out of the experience of the Church” and is often based on “the Orthodox instinct … to focus on a synthesis rather than on individual strands of thought.”4 For example, both Metropolitan Kallistos [Ware] and Father John 1 Jacques Attali, “Three neuroses on their shirts”, The Economist, 26 June 2010, p. 42. 2 Cambridge: Cambridge University Press, 2008. -
Authority and Tradition in Contemporary Understandings of Hesychasm and the Jesus Prayer
Authority and Tradition in Contemporary Understandings of Hesychasm and the Jesus Prayer Christopher David Leonard Johnson Ph.D. The University of Edinburgh 2009 Abstract In today’s global religious landscape, many beliefs and practices have been dislocated and thrust into unfamiliar cultural environments and have been forced to adapt to these new settings. There has been a significant amount of research on this phenomenon as it appears in various contexts, much of it centred on the concepts of globalisation/localisation and appropriation. In this dissertation, the same process is explored in relation to the traditions of contemplative prayer from within Eastern Orthodox Christianity known as the Jesus Prayer and hesychasm. These prayer practices have traveled from a primarily monastic Orthodox Christian setting, into general Orthodox Christian usage, and finally into wider contemporary Western culture. As a result of this geographic shift from a local to a global setting, due mainly to immigration and dissemination of relevant texts, there has been a parallel shift of interpretation. This shift of interpretation involves the way the practices are understood in relation to general conceptions of authority and tradition. The present work attempts to explain the divergence of interpretations of these practices by reference to the major themes of authority and tradition, and to several secondary themes such as appropriation, cultural transmission, “glocalisation,” memory, and Orientalism. By looking at accounts of the Jesus Prayer and hesychasm from a variety of sources and perspectives, the contentious issues between accounts will be put into a wider perspective that considers fundamental differences in worldviews. ii Acknowledgments There have been countless friends and colleagues that have directly or indirectly aided me in the research and writing of this thesis. -
The Life of a Contemporary Orthodox Christian Monastery
Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 12-1997 "Doamne Milueste": The Life of a Contemporary Orthodox Christian Monastery David George Subu Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the Christian Denominations and Sects Commons, and the Christianity Commons Recommended Citation Subu, David George, ""Doamne Milueste": The Life of a Contemporary Orthodox Christian Monastery" (1997). Master's Theses. 3388. https://scholarworks.wmich.edu/masters_theses/3388 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. "DOAMNE MILUESTE": THE LIFE OF A CONTEMPORARY ORTHODOX CHRISTIAN MONASTERY by David George Subu A Thesis Submitted to the Faculty of The Graduate College in partial fulfillment of the requirements for the Degree of Master of Arts Department of Comparative Religion Western Michigan University Kalamazoo, Michigan December 1997 "DOAMNE MILUE�TE": THE LIFE OF A CONTEMPORARY ORTHODOX CHRISTIAN MONASTERY David George Subu, M.A. Western Michigan University, 1997 The Holy Dormition Monastery demonstrates the Orthodox Christian appeal to the tradition and authority of the Church Fathers, Mothers, and the ultimate source of power, the Holy Trinity, which is enacted on the several complimentary and interactive levels of monastic history, spatial and architectural arrangements, personal relationships and community structure, and liturgical or ritual activity cycles. This appeal to authority and power is achieved most notably through a complex system of ritual acts that are typically "embedded" into the many facets of the monastic life which simultaneously orients the monastic participant towards the correct, "Ortho dox" relationships with those sources of authority on the interactive levels mentioned above. -
E Inner Dimension of Pilgrimage to Mount Athos MARCO TOTI
'e Inner Dimension of Pilgrimage to Mount Athos MARCO TOTI ‘'e great road is something that seems never ending: it is like a human dream, the nostalgia of the infinite’ F.M. Dostoevsky, $e Devils All you have been, and seen, and done, and thought, Not You but I, have seen and been and wrought: I was the Sin that from Myself rebell'd: I the Remorse that tow'rd Myself compell'd: I was the Tajidar who led the Track: I was the little Briar that pull'd you back: Sin and Contrition—Retribution owed, And cancell'd—Pilgrim, Pilgrimage, and Road, Was but Myself toward Myself: and Your Arrival but Myself at my own Door: (o in your Fraction of Myself behold Myself within the Mirror Myself hold To see Myself in, and each part of Me 'at sees himself, though drown'd, shall ever see. Come you lost Atoms to your Centre draw, And be the Eternal Mirror that you saw: Rays that have wander'd into Darkness wide Return and back into your Sun subside (Farīd al-Dīn ‘Attār, $e speech of the birds). To father Efrem 'e inner dimension of pilgrimage is inextricably bound up with some notions belonging to the most ancient technical vocabulary of monasticism, particularly the Latin peregrinatio (Greek xeniteía), the condition of living while roaming as a stranger which, inherited by Stoicism,1 takes amerimnía (Greek for ‘lack of wor- ries’) and possibly hesychía (Greek for ‘spiritual peace’, Latin quies) as its goal.2 Moreover, it is closely connected with the symbolism of the centre, a fact allow- ing us to understand the relationship between pilgrimage and the modern world, and some contemporary versions of the former. -
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