DOCSLIB.ORG

Young Oon Kim

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Young Oon Kim (jfra^lMogy & CMoTM YOUNG OON KIM REVISED EDITION 4 West 43rd Street New York, New York, 10036 First Edition 1975 Revised Edition 1976 Artwork and design by Gil Roschuni Printed in the United States of America Library of Congress Catalog Number 74-32590 The Scriptural quotations in this book are from the Revised Standard Version of the Holy Bible copyrighted 1946 and 1952 by the Division of Christian Education, National Council of Churches, and used by permission. If the subject matter in this book interests you, correspondence is welcomed by the author, and may be addressed through: Golden Gate Publishing Co. 4 West 43rd Street New York, New York 10036 PREFACE / xi THE PRINCIPLE OF CREATION /1 POLARITY: CREATOR AND CREATION / 2 GIVE AND TAKE / 11 PURPOSE OF CREATION / 15 A. Traditional Viewpoints / 15 B. Divine Principle View / 19 GROWTH AND DOMINION / 25 A. The Biblical Creation Story / 25 B. Three Stages of Growth / 26 C. Direct and Indirect Dominion / 27 SPIRIT WORLD / 29 A. Parapsychological Evidence / 29 B. Visible and Invisible Substantial Worlds / 32 C. Correlation Between the Spirit-Man and the Physical Body I 34 HEART OF GOD / 36 BIBLIOGRAPHY / 41 v VIII / CONTENTS I THE FALL OF MAN / 43 THE UNIVERSALITY OF SIN / 44 I THE NATURE OF SIN / 46 THE IDENTITY OF THE SERPENT / 50 ANGELOLOGY / 55 THE SPIRITUAL FALL / 59 THE PHYSICAL FALL / 63 THE TREE OF LIFE AND THE TREE OF KNOWLEDGE / 64 THE EFFECTS OF THE FALL / 65 COULD GOD HAVE PREVENTED THE FALL? / 68 BIBLIOGRAPHY / 72 | THE MISSION OF JESUS / 73 | HIS LIFE: REPRESENTATIVE VIEWS / 76 A. Albert Schweitzer / 76 B. Wilhelm Bousset / 78 C. Joseph Klausner / 80 D. Morton Scott Enslin / 84 E. T.W. Manson / 88 KINGDOM OF GOD / 91 THE ZEALOT PROBLEM / 93 THEOLOGIA CRUCIS? / 98 THE MESSIANIC MISSION / 101 ELIJAH REVIVIDUS / 104 CONCLUSION / 115 BIBLIOGRAPHY / 120 /"I CHRISTOLOGY / 121 ([ LTHE HUMANITY OF JESUS / 123 nJTHE VIRGIN BIRTH / 127 THE RESURRECTION OF JESUS / 131 LOGOS AND SOPHIA / 135 THE TRINITY / 138 THE ATONEMENT RECONSIDERED / 143 CHRISTOLOGY: A NEW BEGINNING / 146 BIBLIOGRAPHY / 148 CONTENTS / VII PREDESTINATION /149 ARMINIUS AND THE REMONSTRANTS / 154 VARIOUS MODERN OPINIONS / 156 DIVINE PROMISE AND HUMAN DESTINY / 161 THE LAW OF RESTITUTION / 163 BIBLIOGRAPHY / 169 ETHICS AND VALUE / 171 STANDARD OF VALUE / 171 GOOD AND EVIL / 173 AGAPE AND EROS / 177 THE ETHICS OF BEAUTY / 179 SOME PERPLEXITIES OF SOCIAL ETHICS / 182 THE FAMILY / 185 THE TRIBUNAL OF CONSCIENCE / 189 COMMUNISM AND CHRISTIAN ETHICS / 191 BIBLIOGRAPHY / 196 HISTORY OF RESTORATION: THE OLD TESTAMENT AGE / 197 THE FOUNDATION OF RESTORATION / 197 A. Adam's Family / 198 B. Cain and Abel / 200 C. Noah's Family / 202 D. Abraham / 206 E. Abraham's Covenant with Yahweh / 211 F. Isaac / 213 G. Jacob and Esau / 216 HISTORY OF RESTORATION / 221 A. Moses / 221 B. Joshua / 231 C. Judges / 234 D. The United Monarchy / 236 E. The Divided Kingdoms / 238 F. Babylonian Exile / 241 G. Preparation for the Messiah / 244 BIBLIOGRAPHY / 247 VIII / CONTENTS HISTORY OF RESTORATION: THE NEW TESTAMENT AGE / 249 CHRISTIANS IN THE ROMAN EMPIRE / 249 AGE OF THE PATRIARCHS / 254 UNITED CHRISTIAN EMPIRE / 256 DIVIDED CHRISTENDOM / 258 PAPAL EXILE AND THE RENAISSANCE / 261 PREPARATION FOR THE SECOND ADVENT / 264 A. The Protestant Reformation / 264 B. Two Currents in Modern History / 266 C. Industrial Revolution / 269 D. Democracy and Imperialism / 270 E. Missionary Movement / 273 BIBLIOGRAPHY / 275 CONSUMMATION OF HUMAN HISTORY / 277 RENAISSANCE OF APOCALYPTICISM / 277 A. Nicholai Berdyaev / 277 B. Reinhold Niebuhr / 279 C. Jurgen Moltmann / 280 D. Carl E. Braaten / 281 THE UNIFICATION PHILOSOPHY OF HISTORY / 282 THE FINAL JUDGMENT / 285 ONE WORLD / 287 BIBLIOGRAPHY / 294 CONTENTS/ IX THE SECOND ADVENT / 295 NON-APOCALYPTIC VIEWS OF THE COMING CHRIST / 296 CONTEMPORARY APOCALYPTICISM / 301 ORTHODOX DOUBTS AND LIBERAL DENIALS / 305 RESURRECTION / 311 ANTICHRIST / 315 THE SPIRITUAL APOCALYPSE / 317 BIBLIOGRAPHY / 320 ACKNOWLEDGEMENTS / 321 INDEX / 325 COMMUNICATION SEEMS to be of prime importance in today's life. Despite highly advanced infor- mation systems and global interchange, there is a serious lack of communication between husband and wife, between generations and among groups and nations. Certainly it appears to be a major barrier between the Unification Church and other denominations of the world Christian community. In writing this book I did not intend to present a confession of faith of the Unification Church. My attempt was rather to interpret and explicate Divine Principle or Unification theology from a historical theological viewpoint. Certain expressions in the Divine Principle, the teaching of Reverend Sun Myung Moon, I have found to be convincing and enormously helpful in clarifying my theological questions. Therefore I felt obliged to bridge the Unifi- cation Principle and historical Christian thought for the sake of communication. It is my hope and prayer that this small book will broaden and deepen the thinking and understanding of the members of the Unification Church as well as various Christian denominations. Thus dialogue between them will begin. I want to express my deep gratitude for the diligent research efforts of Reverend Royal Davis and the associate editing of Mr. John Dolen which helped bring this book more quickly to the public. March, 1976 Washington, D.C. Young Oon Kim xi UnlficationTlieoloay 8 ChrlstianThauatit EVERY GENERATION asks the same vital questions about God, man and his destiny but each puts them in some special form. When in 1966 the bishops of the Roman Catholic Church in the Netherlands issued a new and very unusual type of catechism for the laity, among the questions they raised were: "What is the point of this world?" "How did our life begin?" "Is it an accident that things strive upward through such new and wonderful phases—existence, life, feeling, thought?" "Are we then to believe that human history, past, present and future, the whole evolution of the universe, with its pain and anxiety, its loves and joys, and its final end, is a meaningless jest?'' "How can we harmonize all the sickness, disappointments and cruelty of this world with an infinitely good origin?"1 Similar questions have been raised and pondered through the centuries. The prophets and priests of the Hebrew Bible wrestled with them. So have Christian theologians and philosophers of 1 A New Catechism, Herder and Herder, N.Y., 1967, pp. 4, 9, 11, 12, 17. 1 2 / UNIFICATION THEOLOGY & CHRISTIAN THOUGHT religion. Earlier, Greeks from Socrates to Plato to Plotinus consid- ered these questions. Nor were they overlooked by Hindu saints and Moslem sages. Even today these same questions are still being asked by Christians and non-Christians, theists and humanists, dogmatists and doubters. Regardless of one's particular religious faith or lack of it, every individual sooner or later asks himself certain fundamental questions about human nature and destiny. Theology itself is merely the systematic and constructive consideration of these basic queries. A man must find his place in the society of which he is a member. He must relate himself in a positive fashion to the wider universe surrounding him. In short, he must come to terms with God. According to Professor Emil Brunner of Zurich, "The first word of the Bible is the word about the Creator and creation. But that is not simply the first word with which one begins in order to pass on to greater, more important matters. It is the primeval word, the fundamental word supporting everything else. Take it away and everything collapses. Indeed if one rightly understands that which the Bible means by the Creator, he has rightly understood the whole Bible. Everything else is involved in this one word."2 POLARITY: CREATOR AND CREATION An in-depth study of the meaning of creation would suggest answers to the basic questions regarding the Creator posed by the ancient and modern religions. By understanding the relationship of Creator and creature in its many ramifications, one can discover not only the reality and power of God, but also the nature and destiny of man, the value and purpose of the universe, the signifi- cance of human history, and the reasons for our hope of eternal life. Creation relates the human to the divine. It connects human and cosmic purpose. It brings into clear focus the personal and the transpersonal, joining together the reasons why man acts and 2 Emil Brunner, Our Faith, Charles Scribner's Sons, N.Y.,1936, pp. 4, 5. THE PRINCIPLE OF CREATION / 3 aspires as well as the inner causes behind the varied phenomena of nature. The Hebrew Bible (the foundation for Jewish, Christian and Islamic religion) opens with the verse, "In the beginning God created the heavens and the earth." In the Apostles' Creed, the first article is "I believe in God the Father Almighty, Maker of heaven and earth." In this Hebraic-Christian tradition, God is the ever-active Creator, an infinite and invisible Spirit who fashioned the universe in the light of His perfect reason and holy will. Wherever one looks, he beholds the handiwork of God. Whether we read the creation story in Genesis, the nature hymns in the Psalms or the majestic poetry of the theophany in Job, we are taught that behind and throughout everything visible man can sense the presence of a divine reality. If this be true, the universe reflects the personality of God in much the same way that our facial expressions, gestures and overall appearance reflect our inner nature and attitude. In that sense, the universe becomes God's body. The temporal manifests the trans-temporal or eternal. With what then, does man sense the trans-temporal, the metaphysical—is it done with just our physical eyes? The Beatitudes teach,' 'Blessed are the pure in heart for they shall see God.'' It is an inner quality, an inner eye, that allows man to sense the living God.
Load more

Recommended publications
  • AHCN2013 Leonardo Piece Ahnert Mod SEA W Fig
    John Cotton Steven Cotton John Flood Thomas Whittle's wife Hugh Fox John Devenish Female prisoners in the Counter Mistress Lounford All the true professor and lovers of God's holy gospel John Hullier Cambridge congregation John Hullier's Cambridge congregation London Filles William Cooper John Denley Robert Samuel Robert Samuel's congregation at Barholt? Christian congregation (at Barholt, Suffolk?) Cutbert Simon Jen John Spenser John Harman Mrs Roberts Nicholas Hopkins Katherine Phineas Mistress Wod Amos Tyms Richard Nicholl Tyms - all Gods faithfull seruantes Ms Colfoxe congregation of Freewillers scattered through Suffolk, Norfolk, Essex and Kent Master Chester Henry Burgess a female sustainer Anon_189 godly women from William Tyms's parish of Hockley, Essex Christopher Lister William Tyms's congregation in Hockley, Essex M. William Brasburge William Tyms's friends in Hockley, Essex William Mowrant Cornelius Stevenson Master Pierpoint Walter Sheterden Thomas Simpson John Careless's co-religionist AC John Careless's co-religionists in London g- Nicholas Sheterden's mother John Careless's co-religionist EH Agnes Glascocke Stephen Gratwick Margery Cooke's husband e- Anon_234_female_E.K. Watts Thomas Whittle a- n- John Ardeley John Cavell Margaret Careless Richard Spurge m- Clement Throgmorton r- George Ambrose lo the flock in London u- Nicholas Margery Cooke's mother John Simpson Anon_289_female_E.K. Robert Drake Thomas Spurge we we r- Sister Chyllerde John Tudson n- o Alexander Thomas Harland Thyme/Thynne William Aylesbury p- m- u- John
    [Show full text]
  • A Brief History of Christ Church MEDIEVAL PERIOD
    A Brief History of Christ Church MEDIEVAL PERIOD Christ Church was founded in 1546, and there had been a college here since 1525, but prior to the Dissolution of the monasteries, the site was occupied by a priory dedicated to the memory of St Frideswide, the patron saint of both university and city. St Frideswide, a noble Saxon lady, founded a nunnery for herself as head and for twelve more noble virgin ladies sometime towards the end of the seventh century. She was, however, pursued by Algar, prince of Leicester, for her hand in marriage. She refused his frequent approaches which became more and more desperate. Frideswide and her ladies, forewarned miraculously of yet another attempt by Algar, fled up river to hide. She stayed away some years, settling at Binsey, where she performed healing miracles. On returning to Oxford, Frideswide found that Algar was as persistent as ever, laying siege to the town in order to capture his bride. Frideswide called down blindness on Algar who eventually repented of his ways, and left Frideswide to her devotions. Frideswide died in about 737, and was canonised in 1480. Long before this, though, pilgrims came to her shrine in the priory church which was now populated by Augustinian canons. Nothing remains of Frideswide’s nunnery, and little - just a few stones - of the Saxon church but the cathedral and the buildings around the cloister are the oldest on the site. Her story is pictured in cartoon form by Burne-Jones in one of the windows in the cathedral. One of the gifts made to the priory was the meadow between Christ Church and the Thames and Cherwell rivers; Lady Montacute gave the land to maintain her chantry which lay in the Lady Chapel close to St Frideswide’s shrine.
    [Show full text]
  • Unification Church of the United States - Wikipedia, the Free Encyclopedia
    Unification Church of the United States - Wikipedia, the free encyclopedia https://en.wikipedia.org/w/index.php?title=Unification_Church_of_th... Unification Church of the United States From Wikipedia, the free encyclopedia The Unification Church of the United States is a new religious movement in the United States of America. It began in the 1950s and 1960s when missionaries from Japan and South Korea were sent to the United States by the international Unification Church's founder and leader Sun Myung Moon. It expanded in the 1970s and then became involved in controversy due to its theology, its political activism, and the life style of its members. Since then it has been involved in many areas of American society and has itself gone through substantial changes. Contents 1 Early history 2 Political involvement The New Yorker Hotel, 3 Criticism, opposition, and controversy purchased by the Unification 3.1 "Moonie" Church of the United States 4 Changes in the 1980s, 1990s, and 2000s in 1976 and now the site of 5 Church presidents national church headquarters 6 Military service offices. 7 Neologisms 8 References 9 External links Early history In the late 1950s and early 1960s Unification Church missionaries were sent from South Korea and Japan to the United States in order to establish the church there. Among them were Young Oon Kim, Sang Ik-Choi, Bo Hi Pak, David S. C. Kim, and Yun Soo Lim. Missionary work took place in Washington D.C., New York, Oregon, and California.[1] The church first came to public notice in the United States after sociology student John Lofland studied Young Oon Kim's group and published his findings as a doctoral thesis entitled: The World Savers: A Field Study of Cult Processes , which was published in 1966 in book form by Prentice-Hall as Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith.
    [Show full text]
  • GOLD TRIED 550 TIMES in the FIRE Timothy Alborn
    GOLD TRIED 550 TIMES IN THE FIRE Timothy Alborn Historians inevitably face the challenge of selecting a subset of primary sources to stand for a much larger body of research. This challenge is magnified in the case of the history of ideas, where the need to provide closer readings tends to diminish that already small sample size. My article, “The Greatest Metaphor Ever Mixed,” distilled hundreds of sources from numerous genres down to a few dozen. A section on the various uses of the metaphor of gold tried in the fire, for instance, quotes twenty-eight sources that employ that metaphor, or roughly five percent of the sources I consulted. To find all these sources, I pursued two parallel tracks. The first was part of a larger project on the cultural and economic history of gold in Britain from 1780 to 1850, which will soon be published by Oxford University Press. For this project, I spent the last eight years looking for references to gold wherever they showed up: in treatises, novels, sermons, speeches, and newspaper articles, among many other sources. The bulk of my research utilized such online databases as Eighteenth Century Collections Online, Making of the Modern World, and Google Books. After realizing, a few years into this research, that gold appeared frequently and with interesting variations in numerous religious contexts, I did more targeted search in these databases (see my full list of search terms below for “gold tried in the fire”). In a blog post accompanying a different article I published two years ago in the Journal of Victorian Culture, I made a first foray into providing access to the larger cultural world that historians must curtail in order to “see the forest for the trees.” (link).
    [Show full text]
  • The Unificationist Funerary Tradition
    religions Article The Unificationist Funerary Tradition Lukas Pokorny Department of Religious Studies, University of Vienna, 1010 Vienna, Austria; [email protected] Received: 22 April 2020; Accepted: 17 May 2020; Published: 20 May 2020 Abstract: This paper explores the distinctive funerary tradition of the Unification Movement, a globally active South Korean new religious movement founded in 1954. Its funerary tradition centres on the so-called Seonghwa (formerly Seunghwa) Ceremony, which was introduced in January 1984. The paper traces the doctrinal context and the origin narrative before delineating the ceremony itself in its Korean expression, including its preparatory and follow-up stages, as well as its short-lived adaptation for non-members. Notably, with more and more first-generation adherents passing away—most visibly in respect to the leadership culminating in the Seonghwa Ceremony of the founder himself in 2012—the funerary tradition has become an increasingly conspicuous property of the Unificationist lifeworld. This paper adds to a largely uncharted area in the study of East Asian new religious movements, namely the examination of their distinctive deathscapes, as spelled out in theory and practice. Keywords: Unification Church; funeral; death; ritual; new religious movement; Korea; East Asia 1. Introduction “‘Death’ is a sacred word. It is not a major expression for sorrow and pain. [ ::: ] The moment one enters the spiritual world is a time that one enters a world of joy and victory with the earthly life having blossomed, the fruits borne, and the grain ladled. It is a moment we [i.e., those staying behind] should rejoice. It should be a time when we celebrate wholeheartedly.
    [Show full text]
  • Protestant Letter Networks in the Reign of Mary I Ahnert, R; Ahnert, SE
    A Community Under Attack: Protestant Letter Networks in the Reign of Mary I Ahnert, R; Ahnert, SE ©2014 ISAST For additional information about this publication click this link. http://qmro.qmul.ac.uk/jspui/handle/123456789/7540 Information about this research object was correct at the time of download; we occasionally make corrections to records, please therefore check the published record when citing. For more information contact [email protected] John Cotton Steven Cotton John Flood Thomas Whittle's wife Hugh Fox John Devenish Female prisoners in the Counter Mistress Lounford All the true professor and lovers of God's holy gospel John Hullier Cambridge congregation John Hullier's Cambridge congregation London Filles William Cooper John Denley Robert Samuel Robert Samuel's congregation at Barholt? Christian congregation (at Barholt, Suffolk?) Cutbert Simon Jen John Spenser John Harman Mrs Roberts Nicholas Hopkins Katherine Phineas Mistress Wod Amos Tyms Richard Nicholl Tyms - all Gods faithfull seruantes Ms Colfoxe congregation of Freewillers scattered through Suffolk, Norfolk, Essex and Kent Master Chester Henry Burgess a female sustainer Anon_189 godly women from William Tyms's parish of Hockley, Essex Christopher Lister William Tyms's congregation in Hockley, Essex M. William Brasburge William Tyms's friends in Hockley, Essex William Mowrant Cornelius Stevenson Master Pierpoint Walter Sheterden Thomas Simpson John Careless's co-religionist AC John Careless's co-religionists in London g- Nicholas Sheterden's mother John Careless's co-religionist EH Agnes Glascocke Stephen Gratwick Margery Cooke's husband e- Anon_234_female_E.K. Watts Thomas Whittle a- n- John Ardeley John Cavell Margaret Careless Richard Spurge m- Clement Throgmorton r- George Ambrose lo the flock in London u- Nicholas Margery Cooke's mother John Simpson Anon_289_female_E.K.
    [Show full text]
  • Henry Chadwick 1920–2008
    HENRY CHADWICK Reproduced by permission of The Times Henry Chadwick 1920–2008 I THE ACCUMULATED DISTINCTION of the Chadwick family is something of a byword. Henry Chadwick was the son of a notably brilliant and success- ful barrister (a former Wrangler in the Cambridge Tripos) who wrote a landmark book on property law; the brother of one senior economist and diplomat and one prolifi c, universally respected and loved academic histor- ian; and, not least, the father of a charismatic headmistress and educa- tionalist. But this was not a typical Oxbridge academic dynasty: the family’s roots lay in Lancashire, and Henry’s grandfather was a mining engineer, whose untimely death in a pit accident meant that John Chadwick senior was brought up by his mother (who came from a farming family at Westleigh) and, after an education at Rossall School, proceeded to Pembroke, Cambridge, studying fi rst Mathematics and then Law, moving to the Inner Temple. He married Edith Horrocks, from another solidly Lancashire line (her father had been Mayor of Leigh), a fi ne pianist and a woman of culture and education, and six children, four boys and two girls, were born to them. They made their home in Bromley, Kent, where their fourth child, Henry, was born on 23 June 1920. John Chadwick survived service in the RNVR during the First World War only to die of meningitis at the age of 51, when Henry was ten. Henry thus came to share his father’s experience of being brought up by a widowed mother, and it is not fanciful to see his extraordinary musical talent as a mark of his mother’s encouragement and inspiration.
    [Show full text]
  • Univ Record 2013
    UNIVERSITY COLLEGE RECORD October 2013 October UNIVERSITY COLLEGE RECORD October 2013 Text printed on 100% recycled paper printed by the holywell press limited 01865 242098 www.holywellpress.com UUNI-16216NI-16216 RRecordecord CCoverover 22013.indd013.indd 1 117/09/20137/09/2013 114:044:04 Professor Michael Collins Fellow of University College 1970–2012 (Photograph, University College) THE RECORD Volume XVI Number 3 2013 CONTENTS The Editor’s Notes 1 The Master’s Notes 2 The Governing Body 6 Newly Elected Fellows 13 The Master and Fellows 19 Leaving Fellows and Staff 25 Obituaries: Former Fellows and JRF’s 29 Academic Results and Distinctions 42 Scholarships & Exhibitions 52 From the Chaplain 59 From the Librarian 63 From the Development Director 65 The Chalet 70 The College Ball 74 Junior & Weir Common Rooms 76 College Clubs and Societies 80 Articles: The Photograph Album of Frederick Mills 102 “Whoever thou shalt be who will have read this, pray for me”: Voices from the Past in the Medieval Liturgical Manuscripts belonging to University College, Oxford 111 Norman Dix Remembers 123 Univ. at the Finishing Line; or Scot of the Antarctic 137 The Paralympics Opening Ceremony: a Univ. View 143 Varia 150 Architectural News 162 Obituaries 163 Calendar for Degree Ceremonies 209 Univ. Telephone Numbers 210 EDITOR’S NOTES This year marks the end of an era at Univ., as Professor Michael Collins retires from the post of Dean, a year after he retired as Mathematics Fellow. Michael arrived at Univ. in 1970, and has been a major part of College life ever since.
    [Show full text]
  • Geer Genealogy
    THE GEER GENEALOGY A HISTORIC1\L RECORD OF GEORGE AND THOMAS GEER AND THEIR DESCENDANTS · IN THE UNITED STATES FROM 1623 TO 1923 BY WALTER GEER ILLUS'I'RA'I'ED NEW YORK •• BRENCfA.NO'S COPYRIGHT 1923, BY WALTER GEER All rights resmetl THE PLIMPTON PRESS NOi!. WOOD•MASS•ll'•S•A Jn £!1!}emotiam EVEREI I SELDEN GEER 23 FEBRUARY 1850-24 OCTOBER :i:917 FOREWORD N PRESENTING a revised and enlarged edition of the Geer Genealogy, it may be of interest to place on I record some facts in relation to the two works already published, and also tell the story of one which never appeared. In 1856, James Geer, of Ledyard, Connecticut, pub­ lished a little book of eighty-four pages, entitled His­ torical Sketch and Genealogy of George and Thomas Geer from r62r to r856. James Geer was then seventy-two years of age. He was a descendant in the fifth generation of George Geer, through his fourth son, Robert. His family had always lived on the homestead of George Geer, which is also still the home of his own descendants. As much of the material contained in the First Part of this volume is taken ~rom the Genealogy published by James Geer, we quote here a part of his Introduction in which he states the origin of his work: " Living as the writer does upon the homestead of George Geer, and having in his possession many of th~ original papers belonging to him and his children, it very naturally prompted frequent inquiries respecting the pa:.'t history of the Geer Family on the part of those de­ scendants who visited the spot once trodden by our honored and revered sire.
    [Show full text]
  • 'To Restore This Nation': the Unification Movement in Austria
    161 ‘To Restore This Nation’: The Unification Movement in Austria. Background and Early Years, 1965–1966 Lukas Pokorny and Simon Steinbeiss 1. Introduction The Unification Movement (UM, t’ongil undong) is a global religious organisation, spanning five continents and being vigorously engaged in various peace promotion and social welfare initiatives. Its millenarian agenda rests on a sophisticated doctrinal foundation that entails the establishment of God’s Kingdom on Earth, that is, world peace through the creation of ideal families centred on God. Rising to prominence in the 1960s and 1970s, the UM has been widely stigmatised, often labelled pejoratively as a ‘destructive cult’ and connected to sinister brainwashing techniques and the like.1 The severity of the polemics against the UM has corresponded to the success of its proselytising and publicity. Proselytising is crucial for Unificationists as a way of bringing about harmony into a world of dissonance and conflict. Unification thought, as promulgated by Acknowledgments: The authors are grateful for the valuable support received from the members of the Unification Movement in Austria and Germany, and the Department for Questions about World Views of the Catholic Archdiocese of Vienna (Referat für Weltanschauungsfragen der Erzdiözese Wien). For reasons of confidentiality, the authors cannot name all those who have provided kind assistance during their research. The authors express their gratitude to (in alphabetical order): Elisabeth Cook, Karl Ebinger, Peter Haider, Hans-Jürgen Hutzfeld, Heinrich Krcek, Romana Kunkel, Stefan Lorger- Rauwolf, Ulrike Schütz, Winfried Schwarzl, Johannes Sinabell, Ingeborg Sorgenicht, Christel Werner, and Peter Zöhrer. The authors would also like to thank the Austrian UM for their permission to reproduce documents and personal photographs found in various archives.
    [Show full text]
  • CHR-20694 Annual Report 2015.Pdf
    Christ Church 3 Obituaries Janet McMullin 80 Ronald Gordon 83 The Dean 13 Harry Craig 88 Robin Moore 90 The House in 2015 20 Bruce Wykeham Watkin 91 The Archives 23 The Cathedral 25 Senior Members’ Activities The Cathedral Choir 29 and Publications 94 The College Chaplain 31 The Development & News from Old Members 109 Alumni Office 33 The Library 37 Deceased Members 121 The Picture Gallery 40 The Steward’s Department 44 Final Honour Schools 123 The Treasury 46 Graduate Degrees 128 Tutor for Admissions 50 Senior Common Room 52 Award of University Prizes 131 Graduate Common Room 54 Junior Common Room 57 Information about Gaudies 134 The Christopher Tower Poetry Prize 60 Other Information: Sports Clubs 62 Other opportunities to stay at Christ Church 136 Conferences at Christ Slavonic Studies at Oxbridge: Church 137 Some Historical Reflections 66 Publications 138 Cathedral Choir CDs 139 The Christ Church Chemists’ Affinity Group 74 Acknowledgements 139 The 30th Anniversary of Stephen Darlington’s Appointment at Christ Church 75 1 2 CHRIST CHURCH Visitor HM THE QUEEN Dean Percy, The Very Revd Martyn William, BA Brist, MEd Sheff, PhD KCL. Canons Gorick, The Ven Martin Charles William, MA Camb, MA Oxf Archdeacon of Oxford Biggar, The Revd Professor Nigel John, MA PhD Chicago, MA Oxf, Master of Christian Studies Regent Coll Vancouver Regius Professor of Moral and Pastoral Theology Foot, Professor Sarah Rosamund Irvine, MA PhD Camb Regius Professor of Ecclesiastical History Ward, The Revd Graham, MA PhD Camb Regius Professor of Divinity Newey,
    [Show full text]
  • A Brief History of Christ Church
    A Brief History of Christ Church MEDIEVAL PERIOD Christ Church was founded in 1546, and there had been a college here since 1525, but prior to the dissolution of the monasteries, the site was occupied by a priory dedicated to the memory of St Frideswide, the patron saint of both university and city. St Frideswide, a noble Saxon lady, founded a nunnery for herself as head and for twelve more noble virgin ladies sometime towards the end of the seventh century. She was, however, pursued by Algar, prince of Leicester, for her hand in marriage. She refused his frequent approaches which became more and more desperate. Frideswide and her ladies, forewarned miraculously of yet another attempt by Algar, fled up river to hide. She stayed away some years, settling at Binsey, where she performed healing miracles. On returning to Oxford, Frideswide found that Algar was as persistent as ever, laying siege to the town in order to capture his bride. Frideswide called down blindness on Algar who eventually repented of his ways, and left Frideswide to her devotions. Frideswide died in about 737, and was canonised in 1480. Long before this, though, pilgrims came to her shrine in the priory church which was now populated by Augustinian canons. Nothing remains of Frideswide’s nunnery, and little of the Saxon church - perhaps a few stones - but the cathedral and the buildings around the cloister are the oldest on the site. Her story is pictured in cartoon form by Burne-Jones in one of the windows in the cathedral. One of the gifts made to the priory was the meadow between Christ Church and the river; Lady Montacute gave the land to maintain her chantry which lay in the Lady Chapel close to St Frideswide’s shrine.
    [Show full text]