Website for Instructors Extended Vocabulary Lists

Total Page:16

File Type:pdf, Size:1020Kb

Website for Instructors Extended Vocabulary Lists Introducing World Religions Flashcards for Comprehensive Word Lists (Grouped by Chapter) Chapter 1 Approaching religious traditions (and Preface) TERMS (40) agency Leeuw, Gerardus van der anno Domini liminal beings anno Hegirae McCutcheon, Russell T. axis mundi mysterium fascinans Common Era mysterium tremendum creative imagination orientalism cultural imperialism Otto, Rudolph definition of religion phenomenology East-West diptych play Eliade, Mircea postcolonial turn European colonialism reductionist European Enlightenment religionist existential value Religious Impression expressive tradition Religious Subject hierophanic history religious symbol hierophany subtle erasure homo religiosus sui generis imaginal realm thick description insider-outsider challenge ultimate principle kratophany vision quest DEFINITIONS (40) Term used by social scientists to emphasize the element of agency will (or political deprivation of will) in the lives of human actors who comprise and create society. anno Domini Words abbreviated by AD used after dates. anno Hegirae Words abbreviated by AH used after dates. axis mundi World pole. Common Era Words abbreviated by CE used after dates. Humans use this to perceive beings or forms of the creative imagination imaginal realm. The domination that results from the spread of cultural cultural imperialism values and customs from a politically or economically powerful nation or civilization. definition of religion “A dynamic cultural complex with positive or negative impacts that stake a claim to legitimacy based on a foundational connection to reports of hierophany.” A metaphor that emphasizes the orientalist view of the East-West diptych world as divided into two opposing flat plates. (1907–1986) Historian of religions who used the term homo religiosus to describe the fundamentally religious nature of human beings; he also referred to human beings Eliade, Mircea as homo symbolicus because he felt that they have an innate propensity to manufacture cultural meaning through symbols. Refers to Europeans in modern times (sixteenth to European colonialism twentieth centuries) taking political and economic control of foreign territories to gain control of maritime trade. A European cultural movement spanning the late 1600s to European Enlightenment the late 1700s. The intellectual or emotional weight of an experience that existential value bears on a person's very existence. (Term from existentialist philosophy.) Performance-based traditions that rely on oral expressive traditions transmission of sacred lore, and many non-verbal expressions to build religious meaning. Term for an account of religious experiences of hierophanic history hierophany, as opposed to an account based in conventional history. hierophany Manifestation of the sacred. homo religiosus Term meaning "man the religious." The a-historical realm of "reality" where immaterial imaginal realm beings abide. The challenge for people to adopt both inside and outside positions in their study of religions. This means to insider-outsider challenge empathize with a religious worldview while maintaining a critical (analytic, not hostile) perspective. Manifestation of power that has yet to be counted as kratophany sacred, such as a tsunami storm. Phenomenologist of religions (1890–1950) who spoke of the human tendency of people to become Religious Leeuw, Gerardus van der Subjects in response to their perception of objects that carry spiritual meaning for them (i.e., Religious Objects). Beings that move betwixt-and-between two realms of liminal beings existence or experience (i.e., players in the drama of world religions that inhabit the imaginal realm). Contemporary reductionist scholar of religions who calls upon students of religions to be "culture critics" who do McCutcheon, Russell T. not fall into the trap of trying to nurture, enhance, or criticize the communities they study. mysterium fascinans A mystery that draws people toward it because it evoked the emotion of religious fascination. A mystery that frightens people away, because it evoked mysterium tremendum the emotion of religious awe. A racist attitude that lumps all peoples of the "orient" orientalism (East) together without distinguishing their specific characteristics. (Edward Said's term.) (1869–1937) Christian theologian who developed the Otto, Rudolph notions of mysterium tremendum and mysterium fascinans with reference to a person's experience of the Holy. A philosophical school that originated in the early 1900s phenomenology with Edmund Husserl in Germany. Term used by anthropologists with reference to the play activity of homo ludens whose creative, spontaneous activity is central to the creation of culture. Phase of modern cultural criticism that can involve a wide range of issues including challenging western postcolonial turn ethnocentrism, exposing the nation state mentality established by colonialists for ease of subjugation, and deconstructing feminine identity in light of colonialism. Term for a scholar of religious studies who rejects the sui generis view of religions, and explains religious data reductionist without presuming the existence of anything irreducibly religious. (Robert A. Segal's term.) Term for a scholar in religious studies who holds a sui religionist generis view of religions, and claims that something irreducibly religious exists. (Robert A. Segal's term.) The experience of a Religious Subject that gives rise to a Religious Impression creative act. A person who attains religious faith or understanding Religious Subject through an encounter with something experienced as sacred. (Gerardus van der Leeuw's term.) Object that represents, or reconstitutes a sacred entity, religious symbol acting as a stand-in for a hierophany. Term referring to the cultural phenomenon of a culture or people becoming "invisible" due to factors such as cultural subtle erasure imperialism, political, religious, or economic domination, and racism. sui generis Belonging to its own kind. Complex description that suggests the significance of an thick description action or thing, as opposed to the "thin" portrayal of its obvious outward aspect. (Gilbert Ryle's term.) Term for what in the words of Christian saint Anselm is ultimate principle "that greater than which nothing can be conceived." A way of prayer used by Native Americans in which an vision quest individual spends time alone, fasting, in an isolated place. Chapter 2 Expressive traditions of Oceania, America, and Africa TERMS (40) aboriginal moko babalawô native Black Elk orisha Candomblé Orisha Child Cortés, Martín Paz, Octavio Cuauhtémoc People divination Somé, Malidoma DRESTAT functions Soyinka, Wole Eternal Beings of the Dreaming Sun Dance Fá symbol griot syncretism hogan tapu homology taytu Ifá ten elements of performance indigenous peoples three aspects of meaning La Chingada towosi Mali trickster mantic vodú mestizo Wakan-Tanka Moctezuma Wounded Knee Creek DEFINITIONS (40) Term literally meaning "from the beginning;" used with aboriginal reference to indigenous peoples. babalawô Father of the secret; a priest of Ifá divination. A holy man of the Oglala Sioux People who helped many Black Elk non-native Americans understand the Sun Dance and other aspects of his culture. A Yoruba-based tradition in Brazil, related to other Candomblé African diaspora traditions including Santería, Umbanda, Vodún and others. The first mestizo, according to traditional Mexican Cortés, Martín memory. The hero, known as "young grandfather," whose Cuauhtémoc resurrection is awaited by Mexicans expecting the redemption of history through him. Fortelling future events or interpreting current circumstances through ritual methods that make use of divination signs and frequently involve supernatural communications. DRESTAT functions Term used by our author for seven activities found in ritual and other cultural "performances," namely, donation, restoration, enactment, symbolization, transformation, accession, and transmission. Eternal Beings of the Supernatural beings discussed in the sacred lore of the Dreaming Australian Aboriginal peoples. Fon term for the orisha associated with divination, who is Fá known also as Ifá. A storyteller or oral historian among the Dogon people of griot Mali in West Africa. hogan A Native American ceremonial lodge. A likeness between two or more things that have the same homology structure. A system of divination that originated among the Yoruba Ifá peoples of West Africa. Early inhabitants of a place who have a longstanding indigenous peoples cultural association to their geographical region prior to its colonization or annexation as a modern nation-state. Culturally-packed (nearly unspeakable) term meaning the violated woman, used by Mexicans with reference to La La Chingada Malincha, the mother of Martín Cortés (sixteenth century CE) who is considered to be the first mestizo. Name of country in West Africa that was the seat of a Mali wealthy empire ca. 1240–1500 CE. mantic General term for practices related to divination. Term of Spanish origin for a person of mixed blood, used mestizo with reference to Mexicans of Spanish and Indian descent, for example. Aztec leader who was defeated by Hernán Cortés during Moctezuma the Spanish conquest of Mexico in the 1500s. Term used by the indigenous Maori people of New moko Zealand for tattoo. Adjective used (without value judgment) to describe native indigenous, aboriginal people. Spiritual beings of the indigenousYoruba tradition of West orisha Africa, and related
Recommended publications
  • The Doctrine of Legalism
    The Doctrine of Legalism These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or, uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the Father except through [or, by means of] Me!” (John 14:6). Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to fellowship with God (1John 1:8–10). If we acknowledge our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1John 1:9). If there are people around, you would name these sins silently. If there is no one around, then it does not matter if you name them silently or whether you speak aloud. Preface: The two items above are particularly fundamental to this study.
    [Show full text]
  • The Gospel Opposes Legalism
    THE GOSPEL OPPOSES LEGALISM Galatians 2:15-16 Galatians 2:15-16 We who are Jews by birth and not 'Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified. CONTEXT OF GALATIANS • False teachers (Judaizers) had gone to the new believers in Galatia. • They taught that in order for Gentiles to be saved, they had to follow Jewish laws. • Many believers were influenced. The church was split. Some were discouraged as well. • To enhance their own authority, these Judaizers undermined the authority of Paul, representing him as an inferior teacher and apostle. • When Paul heard this news, he wrote immediately to the Galatian believers, denouncing the Judaizers and their false teachings and emphasizing his credentials as an apostle. CONTEXT OF CHAPTER 2 In this chapter, Paul defended his credentials and his gospel of grace by offering 2 proofs to the Galatians : • The apostles and leaders in Jerusalem approved Paul’s gospel of grace and authenticated his apostleship. • Paul’s confrontation & correction of the apostle Peter who was showing preference to the Judaizers and their false system of legalism validates Paul’s apostolic authority and message. ONE KEY LESSON FROM GALATIANS 2: SALVATION IS BY FAITH IN CHRIST, NOT BY GOOD DEEDS Galatians 2:15-16 We who are Jews by birth and not 'Gentile sinners' know that a man is not justified by observing the law, but by faith in Jesus Christ.
    [Show full text]
  • Celibacy.Pdf
    Publisher : Mr. Ajit C. Patel LMMMMMMNO Mahavideh Foundation 5, Mamatapark Society, O B/h. Navgujarat College, O Usmanpura, Ahmedabad-380014 O Tel. : (079) 27543979 O Brahmcharya : O All Rights Reserved - Dr. Niruben Amin O ©: Trimandir, Simandhar City, P.O.-Adalaj-382421, O Celibacy Dist.:Gandhinagar, Gujarat, India Attained With Understanding O O First Edition : 2000 copies, March, 2005 O Second Edition : 2000 copies, Nov., 2006 O - Gnani Purush Dadashri O O Price : Ultimate Humility & O "I Don't Know Anything" O Rs. 20.00 O O Editor : Dr. Niruben Amin O Printer : Mahavideh Foundation Basement, Parshwanath Chambers, O Near R.B.I., Usmanpura, Ahmedabad, Gujarat, India. QRRRRRRS Tel. : (079) 27542964, 27540216 Publisher : Mr. Ajit C. Patel LMMMMMMNO Mahavideh Foundation 5, Mamatapark Society, O B/h. Navgujarat College, O Usmanpura, Ahmedabad-380014 O Tel. : (079) 27543979 O Brahmcharya : O All Rights Reserved - Dr. Niruben Amin O ©: Trimandir, Simandhar City, P.O.-Adalaj-382421, O Celibacy Dist.:Gandhinagar, Gujarat, India Attained With Understanding O O First Edition : 2000 copies, March, 2005 O Second Edition : 2000 copies, Nov., 2006 O - Gnani Purush Dadashri O O Price : Ultimate Humility & O "I Don't Know Anything" O Rs. 20.00 O O Editor : Dr. Niruben Amin O Printer : Mahavideh Foundation Basement, Parshwanath Chambers, O Near R.B.I., Usmanpura, Ahmedabad, Gujarat, India. QRRRRRRS Tel. : (079) 27542964, 27540216 Trimantra Introduction to The 'Gnani Purush' (The Three Mantras) On a June evening in 1958 at around six o’clock, Ambalal Namo Arihantanam Muljibhai Patel, a family man, a contractor by profession, was I bow to the Lord who has annihilated all the inner sitting on a bench on the busy platform number 3 of Surat’s enemies of anger, pride, attachment and greed.
    [Show full text]
  • Research in Siddha System of Medicine the Science of Holistic Health
    Research in Siddha System of Medicine The Science of Holistic Health Central council for Research in siddha ministry of ayush government of india 2 Siddha System of Medicine Central Council for Research in Siddha CCRS 3 Chief Editor Prof. Dr. R.S. Ramaswamy Director General Central Council for Research in Siddha Ministry of AYUSH Arumbakkam Chennai Editors Dr. P. Sathiyarajeswaran Research Officer (Siddha) - Scientist 2 Central Council for Research in Siddha Ministry of AYUSH Arumbakkam Chennai Dr. M. Kannan Research Officer (Siddha) Siddha Central Research Institute Central Council for Research in Siddha Arumbakkam Chennai Dr. Shyamala Rajkumar Research Officer (Siddha) Siddha Central Research Institute Central Council for Research in Siddha Arumbakkam Chennai Dr. S. Natarajan Medical Officer (Siddha) Disclaimer Siddha Central Research Institute This document is not a formal publication of Ministry of AYUSH, Government of India. The document provides Central Council for Research in Siddha overview of research in Siddha system of medicine, however the views expressed are solely of the authors/ institutions and do not necessarily in any way reflect the opinion or views of Ministry of AYUSH and GOI. The Arumbakkam document may, however, be freely reviewed, abstracted, reproduced or translated, in part or whole, with due Chennai www.siddhacouncil.com acknowledgement, but is not for sale or for use in conjunction with commercial purposes. e Book on Siddha Ministry of AYUSH SIDDHA CCRS RED BORDERS Table of Contents Introduction and Objectives
    [Show full text]
  • Can Two Walk Together Unless They Be Agreed?" the Origins of the Primitive Baptists, 1800-1840
    "CAN TWO WALK TOGETHER UNLESS THEY BE AGREED'' THE ORIGINS OF THE PRIMITIVE BAPTISTS, 1800-1840 By JAMES R MATHIS A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 1997 ACKNOWLEDGMENTS This dissertation, by any human standard, should never have been completed. It has survived personal difficulties which necessitated my getting a job, cutting severely into the amount of time I was able to spend in research and writing. It has survived a fire which led to a hard drive crash and necessitated a slow process of reconstructing notes and drafts which added about six to nine months of work to the project. It survived bouts of despair, depression, and disillusionment, a pervasive sense that it was never going to be finished. But here it is—late, but finished. I have accumulated innumerable debts I will never be able to repay. I would like to thank, first, my father, James D. Mathis, who did not live to see his son earn first a master's and then a doctorate degree. He introduced me to libraries and the wonders contained in their shelves at an early age. He passed onto me a thirst for knowledge and love of writing which sustained me through many hours trying to piece one fi-agment after another together into something resembling coherence. My mother, Oleta O. Mathis, carefiilly avoided the topic of the dissertation during the time when I had not been near the computer in months.
    [Show full text]
  • 16. the Approach to Christianity of Non-Institutional Brethren Is Flawed 17
    LAWMAKERS AND JUDGES STUDIES IN THE DOCTRINES AND PRACTICES OF "NON-INSTITUTIONAL" CHURCHES OF CHRIST AND THEIR TEACHERS BY JOHN WADDEY DEDICATION: To the memory of Thomas B. Warren, Roy Deaver, Guy N. Woods and Jim Massey, faithful men who led us through the turbulent conflict with the non-institutional brethren who sought to bind upon the church laws which God had not given Copies of this book may be ordered from John Waddey 12630 W. Foxfire Dr. Sun City West, AZ 85375 CONTENTS Introduction Page PART I: UNDERSTANDING THE MIND-SET OF FORBIDDING BRETHREN 1. Avoiding the Ditches 2. An Ever-Present Danger Confronting Conservative Christians 3. A Glossary of Terms Relating to the Non-Institutional Churches of Christ 4. Anatomy of A Forbidding Brother 5. Legalism: Deadly Enemy of the Church 6. A Portrait of Ultraconservatives 7. New Testament Examples of People Who In Teaching and Example Were Like the Non-institutional Brethren 8. What is Meant by Hobby-Riding? PART II: HOW WE DETERMINE THAT WHICH WE CAN AND CANNOT DO IN CHRIST 9. Establishing New Testament Authority 10. Generic and Specific Authority PART III: THE ORIGIN, BELIEFS AND PRACTICES OF THE NON-INSTITUTIONAL CHURCHES 11. The Controversy Over Orphan Homes and Church Cooperation 12. There Have Been Several Anti or "Forbidding" Groups 13. Issues Raised and Promoted by Non-Institutional Church Advocates 14. Dealing With Some of the Issues of the Non-Cooperative Churches of Christ 15. The Methodology of the Non-institutional Church Leaders 16. The Approach to Christianity Of Non-Institutional Brethren is Flawed 17.
    [Show full text]
  • JUDAIC LEGALISM in Galatians Is Found Paul's Foremost Polemic
    CHAPTER lWO JUDAIC LEGALISM THE LAW In Galatians is found Paul's foremost polemic against the judaizers' gospel (}:7-9). They held that a man is justified, reckoned righteous before God and made alive by works of the law (2 :16, 21; 3:11, 21; 5:4). The law rests on faith, they claimed; that is, legal obedience and righteousness depend on faith (3:12). Moreover, held Paul's opponents, to receive and to be led by the Spirit are inseparable from the requirement of subjection to the law <3:2, 5; 5:18, 23; 6:1-2).1 They considered law and grace to be compatible (2:21; 5:4), The inheritance (XA"YjPOVOfJ.(oc) promised to Abraham and his offspring-heirs is received through keeping the covenant with Abraham and the law of Moses (3:17-18,21,29; cf. 4:30-31). From this it follows that it was by grace that Christ allegedly renewed the covenant based on law. The revelation of faith in Christ does not remove the law as teacher (3:23-25) and guardian (4:2) or redeem from servitude those who were under the law (4:1-5, 30-31). Paul's opponents relied on works of the law (3:10) and led the Galatian converts to desire <OfAovn:c) to be under the law of the old covenant (4:21, 24). Paul thus saw them as enslaved to it and to its givers, the angels or crTO~XE~OC of the world 3:19; 4:3, 5, 7-10, 24-25, 30-5:1).
    [Show full text]
  • Hinduism and Hindu Philosophy
    Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
    [Show full text]
  • Ethnocentric Legalism and the Justification of the Individual: Rethinking Some New Perspective Assumptions
    JETS 54.2 (June 2011) 311–27 ETHNOCENTRIC LEGALISM AND THE JUSTIFICATION OF THE INDIVIDUAL: RETHINKING SOME NEW PERSPECTIVE ASSUMPTIONS !"#$%& '!(()%$* Those familiar with Pauline studies are aware that, since the emergence of the New Perspective on Paul, with roots even earlier, a shift has occurred toward viewing justi*cation in more corporate terms. 1 The New Perspective has been concerned largely with the inclusion of Gentiles into God’s cove- nant with Israel while downplaying the idea of the sinful individual before God in need of grace and forgiveness. Already in 1963, Krister Stendahl had begun moving scholarship in this direction, but it was E. P. Sanders and the subsequent New Perspective on Paul that commended such an approach to broader scholarship. 2 This has led to readings of Paul that have di+ered greatly from traditional understandings, generating a number of new conclu- sions regarding Paul’s view of justi*cation. While this new direction has been * Andrew Hassler is a Ph.D. student at The Southern Baptist Theological Seminary, 2825 Lexington Road, Louisville, KY 40280. 1 Gary W. Burnett, for example, observes that in “New Testament studies over the past twenty- *ve years there has been an increasing emphasis on the understanding of the documents against a background of people groups,” with the result that “more and more emphasis has been given to the relevance of the texts to questions of collective identity and social cohesion, and less and less importance attached to how the texts might address issues more to do with the individual, the salva- tion of the individual and individual behaviour” (Paul and the Salvation of the Individual [Biblical Interpretation Series; Leiden: Brill, 2001] 1).
    [Show full text]
  • Jain Philosophy and Practice I 1
    PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear.
    [Show full text]
  • Gospel Dynamics 2: Legalism and Hedonism1 “The Two
    GOSPEL DYNAMICS 2: LEGALISM AND HEDONISM 1 “THE TWO THIEVES OF THE GOSPEL” THE GOSPEL IN CTP READINGS At times, the readings and required listening may seem redundant. Yet, they are all important to provide you with the fullest presentation of the Gospel that we want you to receive: . The “Centrality of the Gospel” article (and message by Tim Keller). For Rookies and Second-Years: Jerry Bridge’s Transforming Grace and Discipline of Grace. And messages/seminars on the Gospel by various preachers/teachers. Can the Gospel be “programmed” into us? Well, we cannot “program” but we can try to persuade and convince you of the whole of the Gospel.2 What we can do is provide the Gospel in various forms, from a variety of folks, and provide personal testimonies of how deep and broad the Gospel impacts us, and how we must work at having more of the Gospel in our lives. More importantly than any sharing of personal experience or any illustration or story about how the Gospel gripped someone, we desire to provide the content of the true Gospel. The truth of the Gospel is presented in various forms (required listening, books, articles, etc.), and from various persons who can provide different perspectives and angles, even using a variety of terms. We want the power and the force of the Gospel to bear on us. We hope you will cooperate with (be sensitive to) the Spirit who can work that truth into us. Why the repetition and seeing it from various perspectives? Because we sometimes don’t get it; and we always need to preach it to ourselves again and again.
    [Show full text]
  • Btcarr E. Baura, Mercy, Oikonomia and Law in the Canonical Marriage
    Mercy, Oikonomia and Law in the Canonical Marriage System * Summary: 1. Divine Mercy and Law in the Church.– 2. Law, misericordiae dispensatio and oikonomia.– 3. Mercy and the Other Virtues.– 4. Pastoral Care in Marriage; Mercy and Law: a) Pastoral prudence is enlightened by faith; b) Pastoral requirements in the different phases of the canonical marriage system; c) Law and mercy for members of the faithful divorced and remarried in civil law. 1. Divine Mercy and Law in the Church God has shown his goodness through the Creation, wishing there to be creatures capable of taking part in his happiness. “Re-creation”, which is the work of Redemption, reflects one aspect of his goodness: his infinite mercy. Mercy brings to light, even more-so, the gratuity of his gift. Mercy, as the composition of the word suggests, consists in having a compassionate heart: a heart that takes on the misery of another person (with misery here understood as a lack, a limitation, or something similarly negative). Saint Thomas teaches that being merciful consists in considering another’s misery as one’s own. Usually a person seeks to overcome misery or refuse it. Therefore, the action proper to mercy is to remove someone else’s misery. Mercy can concern material or spiritual needs, such as, for example, teaching or correction. The person who practices mercy is good and is happy1. * In P.M. DUGAN E L. NAVARRO (Publishers), «Mercy and Law In Marriage», Montréal 2015, pp. 9-50. Text of a paper originally given during a study day on “Mercy and Law in Marriage” (May 22nd 2014), organised by the Canon Law Faculty of the Pontifical University of the Holy Cross, Rome.
    [Show full text]