Finding God in All Things: Teresa of Ávila's Use of The
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Castle Designs Through History: from Simple Mounds to Strong Towers
https://www.exploring-castles.com/castle_designs/ Castle Designs Through History: From Simple Mounds to Strong Towers Castle designs have changed over history. This is because of changes in technology over time – as well as changes to the function and purpose of castles. The first castles were simply ‘mounds’ of earth, and medieval castle designs improved on these basics – adding ditches in the Motte & Bailey design. As technology advanced – and as attackers got more sophisticated – elaborate concentric castle designs emerged, creating a fortress almost impregnable to its enemies. Nowadays, castles are designed for prestige, for fantasy, and to embellish a romantic view of the life of kings, queens and nobles from years gone by. This page gives a brief overview of the history of castles, and explains why different castle designs came about. Fundamentally, these changing designs were due to the changes in the purpose and significance of castles. Early Medieval Times From Norman Times: Motte & Bailey Castles – Simple designs that were quick to build The first castles, built in the Early Middle Ages (early Medieval period), were ‘earthworks’ – mounds of earth primarily built for defence, as enemies struggled to climb them. During the 1000s, the Normans developed these into Motte and Bailey castle designs. Effectively, a ‘Motte’ was a large mound of earth, and a ‘Bailey’ was the flattened area beside the mound. The ‘Motte’ could be surrounded with a ditch, and buildings could be placed on the bailey – made of timber or, if time permitted, stone. The key benefit of Motte & Bailey castles was that they were very quick to build, but pretty difficult to attack. -
Sveshnikov-Mental Imagery in Prayer
Mental Imagery in Eastern Orthodox Private Devotion by Father Sergei Sveshnikov Just as there can be a properly trained voice, there can be a properly trained soul.[1] —Fr. Alexander Yelchaninov This presentation is based on the research that I undertook for a book titled Imagine That… : Mental Imagery in Roman Catholic and Eastern Orthodox Private Devotion, published in paperback in February of 2009 with the blessing of His Eminence Archbishop Kyrill of San Francisco. The work is an analytical comparison of Roman Catholic and Eastern Orthodox attitudes toward mental imagery. In this presentation, I wish to focus specifically on the Orthodox tradition of prayer. * * * Eastern Orthodoxy displays a great degree of uniformity in following a path of stillness of thought and silence of mind to achieve the prayer of heart in private devotion. Saint John Climacus writes in The Ladder (28:19) that “the beginning of prayer consists in chasing away invading thoughts…” (285) The mind is to be freed from all thoughts and images and focused on the words of prayer. Further in the chapter on prayer (28), St. John instructs not to accept any sensual images during prayer, lest the mind falls into insanity (42; 289); and not to gaze upon even necessary and spiritual things (59; 292). Unlike some forms of Roman Catholic spirituality, the Orthodox Tradition does not encourage the use of mental imagery. In fact, it almost appears to forbid sensory imagination during prayer altogether. In the words of one of the contemporary Orthodox elders, Abbot Nikon (Vorobyev) (1894-1963), “that, which sternly, decisively, with threats and imploring is forbidden by the Eastern Fathers—Western ascetics strive to acquire through all efforts and means” (424). -
Difficulties in Prayer: Part III Dryness and Distractions
Difficulties in Prayer: Part III our senses occupied with something else. He gives us Dryness and Distractions graces that impact them. He delights us with this Fr. Moise, ocd, Broussey 8/19 sensory fervor that makes practicing spiritual exercises easy and pleasurable. This morning we talked about the preparation and It is easy in the beginning to go to mass, to spend hours availability needed to live out a life of prayer. When in prayer, to recite the rosary, to mediate on God’s word. we talk about prayer, we mainly talk about the time we We experience spontaneous bursts of good thoughts, have available to devote to it. This is not the goal of feelings of love and a fluttering of the heart. It’s natural, prayer. it just bursts forth. We are filled with joy at the thought We move from punctual prayer to a time of prayer of recollecting ourselves alone with God in prayer. The with the goal of developing a life of prayer. We can’t time we spend in prayer goes by very quickly, we don’t settle for the time we spend in prayer and then, turn the even realize it. We had decided to spend thirty minutes ‘God page’ and go on with our life. No, the goal of and before you know it, one and a half hour has gone by. prayer is to learn to live our entire life in God’s We are almost able to feel God’s presence. We fast and presence and under his watchful eye and influence. -
The Nous: a Globe of Faces1
THE NOUS: A GLOBE OF FACES1 Theodore Sabo, North-West University, South Africa ([email protected]) Abstract: Plotinus inherited the concept of the Nous from the Middle Platonists and ultimately Plato. It was for him both the Demiurge and the abode of the Forms, and his attempts at describing it, often through the use of arresting metaphors, betray substantial eloquence. None of these metaphors is more unusual than that of the globe of faces which is evoked in the sixth Ennead and which is found to possess a notable corollary in the prophet Ezekiel’s vision of the four living creatures. Plotinus’ metaphor reveals that, as in the case of Ezekiel, he was probably granted such a vision, and indeed his encounters with the Nous were not phenomena he considered lightly. Defining the Nous Plotinus’ Nous was a uniquely living entity of which there is a parallel in the Hebrew prophet Ezekiel. The concept of the Nous originated with Anaxagoras. 2 Although Empedocles’ Sphere was similarly a mind,3 Anaxagoras’ idea would win the day, and it would be lavished with much attention by the Middle and Neoplatonists. For Xenocrates the Nous was the supreme God, but for the Middle Platonists it was often the second hypostasis after the One.4 Plotinus, who likewise made the Nous his second hypostasis, equated it with the Demiurge of Plato’s Timaeus.5 He followed Antiochus of Ascalon rather than Plato in regarding it as not only the Demiurge but the Paradigm, the abode of the Forms.6 1 I would like to thank Mark Edwards, Eyjólfur Emilsson, and Svetla Slaveva-Griffin for their help with this article. -
Gendered Interpretations of the Spanish Laity's
Spiritual Motherhood: Gendered Interpretations of the Spanish Laity’s Religious Authority (1580–1730) By © 2018 Adam Allen Newhard Submitted to the graduate degree program in The Department of History and the Graduate Faculty of the University of Kansas in partial fulfillment of the requirements for the degree of Doctor of Philosophy. __________________. Chair: Luis Corteguera __________________. Marta Vicente __________________. Rob Schwaller __________________. Chris Forth __________________. Santa Arias Date Defended: 30 April 2018 Acceptance Page The dissertation committee for Adam Allen Newhard certifies this is the approved version of the following dissertation: Spiritual Motherhood: Gendered Interpretations of the Spanish Laity’s Religious Authority (1580–1730) _______________. Chair: Luis Corteguera Date Defended: 30 April 2018 “Spiritual Motherhood: Gendered Interpretations of the Spanish Laity’s Religious Authority (1580–1730)”: ii Abstract This research project delves into the question of the role of women in cities and towns across Spain and its empire in the early modern period. It focuses on women who gained prominence as visionaries and thus became targets of inquisitorial scrutiny, because Inquisition documents are the traditional source base for historians to reach these otherwise (typically) voiceless individuals and communities. The field has traditionally argued that the power, number, and presence of these visionary women slowly declined throughout the early modern period owing to the pressures of the Counter-Reformation. Catholic reformers at the Council of Trent (1545–1563) specifically identified female lay and religious visionaries—who had grown rampant after Catherine of Siena became a famous visionary and religious leader in the fourteenth century— as threats to the Catholic canon. -
Download Timeline Cards
APPENDIX 4 THE TRADITION TIMELINE CARDS uotations from Masters in the Christian Contemplative Tradition Be still and know that I am God. PSALM 46:10 Peace is my parting gi to you, my own peace, such as the world cannot give. Set your troubled hearts at rest and banish your fears… I have spoken these words to you so that my joy may be in you and your joy may be complete. Blessing from JESUS Gospel according to St John 14:27, 15:11 e Spirit comes to help us in our weakness. When we cannot choose words in order to pray properly, the Spirit expresses that plea in a way that could never be put into words. ST PAUL Letter to the Romans 8:26 It is better to be silent and real than to alk and be unreal. ST IGNATIUS OF ANTIOCH 35–108 An Apostolic Father, he was the third Bishop of Antioch and was a student of John the Apostle. Tradition says that he was one of the children Jesus took in his arms and blessed. He was sentenced to die at the Coliseum. A man’s life is short when measured against the time to come... Let us persevere in our acts of asceticism, that we may not become weary and disheartened. St Anthony also known as ANTHONY THE GREAT 251–356 Christian hermit and monk, a prominent leader among the Desert Fathers. He was over 100 years old when he died. e mind should unceasingly cling to the formula*. Until strengthened by continual use of i, it casts off and rejects the rich and ample matter of all kinds of though, and restricts itself to the poverty of the single verse. -
1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway Trans
PROGRAM OF LIBERAL STUDIES JUNIOR READING LIST PLS 33101, SEMINAR III Students are asked to purchase the indicated editions. With Instructor’s permission other editions may be used. Students are expected to have done the first reading when coming to the first meeting of the seminar. 1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway trans. Parry, Questions 90-93 2 Aquinas, Treatise on Law, Summa Theologiae, Questions 94-97 3 Aquinas, On Faith, Summa Theologiae 2.2, trans. Jordan, 9780268015039 Notre Dame Prologue-Pt 2-2, Quest 1, 2, (Art 1-4, 10), 3, 4, (Art 3-5) 4 Aquinas, On Faith, Summa Theologiae, Questions 6, 10 5 Dante, The Inferno, The Divine Comedy [1321], 9780553213393 Bantam Cantos 1-17, trans. Mandelbaum 6 Dante, The Inferno, Cantos 18-34 7 Dante, Purgatorio, Cantos 1-18, trans. Mandelbaum 9780553213447 Bantam 8 Dante, Purgatorio, Cantos 19-33 9 Dante, Paradiso, Cantos 1-17, trans. Mandelbaum 9780553212044 Bantam 10 Dante, Paradiso, Cantos 18-33 11 Petrarch, "Ascent of Mount Ventoux" [1336] and "On His 9780226096049 Chicago Own Ignorance and That of Many Others" [1370], trans Nachod, in The Renaissance Philosophy of Man, ed. Cassirer, Kristeller, Randall 12 Chaucer, The Canterbury Tales [1387-1400], trans. Coghill, "Prologue," 9780140424386 Penguin "Knight’s Tale," "Millers Tale," and "Nun’s Priest Tale" (each tale with accompanying prologues and epilogues where appropriate) 13 Chaucer, Canterbury Tales, "Pardoner’s Tale," "Wife of Bath’s Tale," "The Clerk’s Tale," "Franklin’s Tale," and "Retraction" (each tale with accompanying prologues and epilogues where appropriate) 14 Julian of Norwich, Showings [1393], trans. -
Monasticism Old And
Study Guides for Monasticism Old and New These guides integrate Bible study, prayer, and worship to explore how monastic communities, classic and new, provide a powerful critique of mainstream culture and offer transforming possibilities Christian Reflection for our discipleship. Use them individually or in a series. You may A Series in Faith and Ethics reproduce them for personal or group use. A Vision So Old It Looks New 2 It is hard to be a Christian in America today. But that can be good news, the new monastics are discovering. If the cost of discipleship pushes us to go back and listen to Jesus again, it may open us to costly grace and the transformative power of resurrection life. In every era God has raised up new monas- tics to remind the Church of its true vocation. The Finkenwalde Project 4 Dietrich Bonhoeffer’s project at Finkenwalde Seminary to recover for congregations the deep Christian tradition is a prominent model for young twenty-first-century Christians. Weary of the false dichotomy between right belief and right practice, they seek the wholeness of discipleship in what Bonhoeffer called “a kind of new monasticism.” Evangelicals and Monastics 6 Could any two groups of Christians—evangelicals and monastics—be more different? But the New Monasticism movement has opened a new chapter in the relations of these previously estranged groups. Nothing is more characteristic of monastics and evangelicals than their unshakable belief that one cannot be truly spiritual without putting one’s faith into practice, and one cannot sustain Christian discipleship without a prayerful spirituality. -
Revisions Made to Reflect the Spiritual Growth of a Specific Reader
Trinity University Digital Commons @ Trinity Undergraduate Student Research Awards Information Literacy Committee 2019 Richard Rolle: Revisions Made to Reflect the Spiritual Growth of a Specific Reader Claire Siewert Trinity University, [email protected] Follow this and additional works at: https://digitalcommons.trinity.edu/infolit_usra Repository Citation Siewert, Claire, "Richard Rolle: Revisions Made to Reflect the Spiritual Growth of a Specific Reader" (2019). Undergraduate Student Research Awards. 57. https://digitalcommons.trinity.edu/infolit_usra/57 This Article is brought to you for free and open access by the Information Literacy Committee at Digital Commons @ Trinity. It has been accepted for inclusion in Undergraduate Student Research Awards by an authorized administrator of Digital Commons @ Trinity. For more information, please contact [email protected]. 1 Claire Siewert Dr. Andrew Kraebel December 8, 2019 Richard Rolle: Revisions Made to Reflect the Spiritual Growth of a Specific Reader Richard Rolle’s “Þi ioy be ilke a dele” is preserved incompletely in Lincoln, Cathedral Library 91, lacking five stanzas owing to the loss of a leaf after fol. 222v. As with other Rolle lyrics, “Þi ioy” is written in monorhymed quatrains, with internal rhyme in each stanza at the caesura. In its complete form, the poem also appears in Cambridge, University Library MS Dd.5.64, part 3, and in Warminster, Marquess of Bath, Longleat MS 29. In Dd.5.64, the last ten stanzas, here lines 49-88, are written as a separate poem, while in the Lincoln and Longleat manuscripts the poem is written as a single continuous piece of verse. The multiple presentations of this poem introduce the possibility of authorial revisions made in light of the author’s knowledge of the audience. -
The Development of Marian Doctrine As
INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Elizabeth Marie Farley The Development of Marian Doctrine as Reflected in the Commentaries on the Wedding at Cana (John 2:1-5) by the Latin Fathers and Pastoral Theologians of the Church From the Fourth to the Seventeenth Century A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctorate in Sacred Theology with specialization in Marian Studies Director: Rev. Bertrand Buby, S.M. Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton, OH 45469-1390 2013 i Copyright © 2013 by Elizabeth M. Farley All rights reserved Printed in the United States of America Nihil obstat: François Rossier, S.M., STD Vidimus et approbamus: Bertrand A. Buby S.M., STD – Director François Rossier, S.M., STD – Examinator Johann G. Roten S.M., PhD, STD – Examinator Thomas A. Thompson S.M., PhD – Examinator Elio M. Peretto, O.S.M. – Revisor Aristide M. Serra, O.S.M. – Revisor Daytonesis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 22 Augusti 2013. ii Dedication This Dissertation is Dedicated to: Father Bertrand Buby, S.M., The Faculty and Staff at The International Marian Research Institute, Father Jerome Young, O.S.B., Father Rory Pitstick, Joseph Sprug, Jerome Farley, my beloved husband, and All my family and friends iii Table of Contents Prėcis.................................................................................. xvii Guidelines........................................................................... xxiii Abbreviations...................................................................... xxv Chapter One: Purpose, Scope, Structure and Method 1.1 Introduction...................................................... 1 1.2 Purpose............................................................ -
Fish Terminologies
FISH TERMINOLOGIES Monument Type Thesaurus Report Format: Hierarchical listing - class Notes: Classification of monument type records by function. -
Kenosis and the Nature of the Persons in the Trinity
Kenosis and the nature of the Persons in the Trinity David T. Williams Department of Historical and Contextual Theology University of Fort Hare ALICE E-mail: [email protected] Abstract Kenosis and the nature of the Persons in the Trinity Philippians 2:7 describes the kenosis of Christ, that is Christ’s free choice to limit himself for the sake of human salvation. Although the idea of Christ’s kenosis as an explanation of the incarnation has generated considerable controversy and has largely been rejected in its original form, it is clear that in this process Christ did humble himself. This view is consistent with some contemporary perspectives on God’s self-limitation; in particular as this view provides a justification for human freedom of choice. As kenosis implies a freely chosen action of God, and not an inherent and temporary limitation, kenosis is consistent with an affirmation of God’s sovereignty. This view is particularly true if Christ’s kenosis is seen as a limitation of action and not of his attributes. Such an idea does not present problems concerning the doctrine of the Trinity, specifically regarding the relation between the economic and the immanent nature of the Trinity. The Trinitarian doctrine, on the contrary, indeed complements this idea – specifically the concept of perichoresis (the inter- relatedness among the Persons of the Triniy and the relation between the two natures of Christ). Opsomming Kenosis en die aard van die Persone in die Drie-eenheid Filippense 2:7 beskryf die kenosis van Christus – sy vrye keuse om homself te ontledig ter wille van die mens se verlossing.