Don Quixote and Catholicism: Rereading Cervantine Spirituality
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Dominic Soto, Theologian of the Council of Trent
DOMINIC SOTO THEOLOGIAN OF THE COUNCIL OF TRENT (1494-1560) One of the most renowned and erudite scholars of his time, and one whom the Order of Friars Preachers may proudly place before the present-day scholars of the world as an example wor thy of admiration and emulation is Dominic Soto, known as "Theologian of the Council of Trent." Unlike many scholars of his day Soto was born of poor par ents, in the year 1494, in Segovia, in Old-Castile, during the reign of Ferdinand and Isabella. At baptism he received his father's name, Francis, and on entering the Dominican Order took the name of Dominic. Here at Segovia his childhood was spent. His father, a poor gardener, had destined the youth to follow this same humble occupation. But Dominic felt himself called to something more elevated, and so evident were his precocious talents and his passion for study that he was finally allowed to attend the schools of Segovia, where he devoted his attention to such subjects as reading, writing and the elements of Latin Gram mar. Poverty, however, soon forced him to abandon school and seek employment as sacristan of the Dominican church in the neighboring village of Ochand, where he first became acquainted with the Dominicans. For several years he fulfilled the duties of sacristan, an occupation which was peculiarly agreeable to him, inasmuch as it was favorable to his tender piety and afforded him, moreover, ample time for study. At this period Soto's intellectual development was great and the Lord, Whom he served with all the devotion of his heart, crowned his labors with success by enabling him to pursue his studies in the Univer sity of Alcala, where he studied under the famous Thomas de Villanova, afterwards Archbishop of Valentia and later canonized by Pope Alexander VII. -
A Catholic-Indigenous Spiritual Dialogue, on Religious Experience and Creation
A Catholic-Indigenous Spiritual Dialogue, On Religious Experience and Creation Submitted by: Paul Robson S.J. April, 2017 Saint Paul University, Ottawa Research supervisor: Achiel Peelman O.M.I. Paper # 1 of 2 Submitted to complete the thesis requirement for the degree of Master of Arts in Theology © Paul Robson S.J., Ottawa, Canada, 2017 Special thanks to: Achiel, Cle-alls (John Kelly), my Dad, Eric Jensen S.J., and the Ottawa Jesuit community Robson ii Table of contents Introduction ………………………………………………………………………………………………………………… 1 Section 1: Interreligious dialogue ………………………………………………………………………………… 8 Section 2: Ignatius of Loyola and Basil Johnston ………………………………………………………… 22 Section 3: Cle-alls’ and my own reflections ………………………………………………………………… 41 Section 4: A glance through Church history ……………………………………………………………….. 57 Conclusion …………………………………………………………………………………………………………………. 65 Bibliography ………………………………………………………………………………………………………………. 68 Robson iii Introduction We humans, and our planet, are facing an ecological crisis. Scientists have asserted that the planet Earth is moving toward a mass extinction of species, with this catastrophic event be- ing different from past mass extinctions on this planet in that this one will have been caused by human activity.1 There is reason for hope, though, as this future eventuality has been referred to as “still-avoidable”.2 How might we avoid this looming calamity? Pope Francis has argued the following, related to dealing with the ecological crisis: Ecological culture cannot be reduced to a series of urgent -
How Can Spirituality Be Marian? Johann G
Marian Studies Volume 52 The Marian Dimension of Christian Article 5 Spirituality, Historical Perspectives, I. The Early Period 2001 How Can Spirituality be Marian? Johann G. Roten University of Dayton Follow this and additional works at: https://ecommons.udayton.edu/marian_studies Recommended Citation Roten, Johann G. (2001) "How Can Spirituality be Marian?," Marian Studies: Vol. 52, Article 5. Available at: https://ecommons.udayton.edu/marian_studies/vol52/iss1/5 This Article is brought to you for free and open access by the Marian Library Publications at eCommons. It has been accepted for inclusion in Marian Studies by an authorized editor of eCommons. For more information, please contact [email protected], [email protected]. Roten: Spirituality Spirituality HOW CAN SPIRITUALITY BE MARIAN? Johann G. Roten, S.M.* "There is nothing better than true devotion to Mary, con, ceived as an ever more complete following of her example, to in, troduce one to the joy ofbelieving."1 Can this statement, formu, lated with the spiritual formation of future priests in mind, be applied to all Christians? Is it true that sound Marian devotion is "an essential aspect of Christian spirituality"F Or must we con, cede that Marina Warner's prophecy has come true, namely, that the "reality of her [Mary's] myth is over; the moral code sheaf, firms has been exhausted"?3 While reducing Marian devotion to an expression of the "traditionalist counter,movement," a recent sociological study reached a different conclusion: "With the weight of the history I reviewed ... firmly supporting the following con, elusion, I contend that Marian devotion will continue well into the next millennium. -
The Rites of Holy Week
THE RITES OF HOLY WEEK • CEREMONIES • PREPARATIONS • MUSIC • COMMENTARY By FREDERICK R. McMANUS Priest of the Archdiocese of Boston 1956 SAINT ANTHONY GUILD PRESS PATERSON, NEW JERSEY Copyright, 1956, by Frederick R. McManus Nihil obstat ALFRED R. JULIEN, J.C. D. Censor Lib1·or111n Imprimatur t RICHARD J. CUSHING A1·chbishop of Boston Boston, February 16, 1956 PRINTED IN THE UNITED STATES OF AMERICA INTRODUCTION ANCTITY is the purpose of the "new Holy Week." The news S accounts have been concerned with the radical changes, the upset of traditional practices, and the technical details of the re stored Holy Week services, but the real issue in the reform is the development of true holiness in the members of Christ's Church. This is the expectation of Pope Pius XII, as expressed personally by him. It is insisted upon repeatedly in the official language of the new laws - the goal is simple: that the faithful may take part in the most sacred week of the year "more easily, more devoutly, and more fruitfully." Certainly the changes now commanded ,by the Apostolic See are extraordinary, particularly since they come after nearly four centuries of little liturgical development. This is especially true of the different times set for the principal services. On Holy Thursday the solemn evening Mass now becomes a clearer and more evident memorial of the Last Supper of the Lord on the night before He suffered. On Good Friday, when Holy Mass is not offered, the liturgical service is placed at three o'clock in the afternoon, or later, since three o'clock is the "ninth hour" of the Gospel accounts of our Lord's Crucifixion. -
Dominican Spirituality
OurLadyoftheHolyRosaryProvince,OP DOMINICAN SPIRITUALITY Principles and Practice By WILLIAM A. HINNEBUSCH, O.P. Illustrations by SISTER MARY OF THE COMPASSION, O.P. http://www.domcentral.org/trad/domspirit/default.htm DOMINICANSPIRITUALITY 1 OurLadyoftheHolyRosaryProvince,OP FOREWORD Most of this book originated in a series of conferences to the Dominican Sisters of the Congregation of the Most Holy Cross, Amityville, New York, at Dominican Commercial High School, Jamaica, L. I., during the Lent of 1962. All the conferences have been rewritten with some minor deletions and the addition of considerable new material. The first chapter is added as a general introduction to Dominican life to serve as a unifying principle for the rest of the book. I have also adapted the material to the needs of a wider reading audience. No longer do I address the sister but the Dominican. While some matter applies specifically to nuns or sisters, the use of masculine nouns and pronouns elsewhere by no means indicates that I am addressing only the members of the First Order. Though the forms and methods of their spiritual life vary to some degree ( especially that of the secular tertiary), all Dominicans share the same basic vocation and follow the same spiritual path. I must thank the sisters of the Amityville community for their interest in the conferences, the sisters of Dominican Commercial High School for taping and mimeographing them, the fathers and the sisters of other Congregations who suggested that a larger audience might welcome them. I am grateful to the fathers especially of the Dominican House of Studies, Washington, D. -
Exhibition Booklet, Printing Cervantes
This man you see here, with aquiline face, chestnut hair, smooth, unwrinkled brow, joyful eyes and curved though well-proportioned nose; silvery beard which not twenty years ago was golden, large moustache, small mouth, teeth neither small nor large, since he has only six, and those are in poor condition and worse alignment; of middling height, neither tall nor short, fresh-faced, rather fair than dark; somewhat stooping and none too light on his feet; this, I say, is the likeness of the author of La Galatea and Don Quijote de la Mancha, and of him who wrote the Viaje del Parnaso, after the one by Cesare Caporali di Perusa, and other stray works that may have wandered off without their owner’s name. This man you see here, with aquiline face, chestnut hair, smooth, unwrinkled brow, joyful eyes and curved though well-proportioned nose; silvery beard which not twenty years ago was golden, large moustache, small mouth, teeth neither small nor large, since he has only six, and those are in poor condition and worse alignment; of middling height, neither tall nor short, fresh-faced, rather fair than dark; somewhat stooping and none too light on his feet; this, I say, is the likeness of the author of La Galatea and Don Quijote de la Mancha, and of him who wrote the Viaje del Parnaso, after the one by Cesare Caporali di Perusa, and other stray works that may have wandered off without their owner’s name. This man you see here, with aquiline Printingface, chestnut hair, smooth,A LegacyCervantes: unwrinkled of Words brow, and Imagesjoyful eyes and curved though well-proportioned nose; Acknowledgements & Sponsors: With special thanks to the following contributors: Drs. -
189 BIBLIOGRAPHY PRIMARY SOURCES Writings of Saint Francis
189 BIBLIOGRAPHY PRIMARY SOURCES Writings of Saint Francis A Blessing for Brother Leo The Canticle of the Creatures The First Letter to the Faithful The Second Letter to the Faithful A Letter to the Rulers of the Peoples The Praises of God The Earlier Rule The Later Rule A Rule for Hermitages The Testament True and Perfect Joy Franciscan Sources The Life of Saint Francis by Thomas of Celano The Remembrance of the Desire of a Soul The Mirror of Perfection, Smaller Version The Mirror of Perfection, Larger Version The Sacred Exchange between Saint Francis and Lady Poverty The Anonymous of Perugia The Legend of the Three Companions The Legend of Perugia The Assisi Compilation The Sermons of Bonaventure The Major Legend by Bonaventure The Minor Legend by Bonaventure The Deeds of Saint Francis and His Companions The Little Flowers of Saint Francis The Chronicle of Jordan of Giano Secondary Sources Aristotle. 1953. The works of Aristotle translated into English, Vol.11. Oxford: Clarendon Press. Armstrong, Edward A.1973. Saint Francis : nature mystic : the derivation and significance of the nature stories in the Franciscan legend. Berkeley: University of California Press. Armstrong, Regis J. 1998. At. Francis of Assisi: writings for a Gospel life. NY: Crossroad. Armstrong, R.,Hellmann, JAW., & Short W. 1999. Francis of Assisi: Early documents, The Saint. Vol.1. N Y: New City Press. Armstrong, R,. Hellmann, JAW., & Short, W. 2000. Francis of Assisi: Early documents, The Founder. Vol.2. N Y: New City Press. Armstrong, R., Hellmann, JAW., & Short, W. 2001. Francis of Assisi: Early Documents, The Prophet. -
The Reception of the Council of Trent Documents in Constitutiones Generalis Capituli Miechoviensis
ROCZNIKI TEOLOGICZNE Tom LXIII, zeszyt 8 – 2016, s. 71-84 DOI: http://dx.doi.org/10.18290/rt.2016.63.8-5 REV. MIROSŁAW KOWALSKI* THE RECEPTION OF THE COUNCIL OF TRENT DOCUMENTS IN CONSTITUTIONES GENERALIS CAPITULI MIECHOVIENSIS ANALYSIS OF THE TEXTS REGARDING THE PREPARATION AND THE INSTITUTION OF THE SACRED LITURGY A b s t r a c t. The subject of this study is a book entitled Constitutiones Generalis Capituli Mie- choviensis. The Author talks about the texts, which directly relate to different parts of the rite that in a direct way are connected to the liturgy and care for the beauty of that liturgy, consistent of the reforms made by the Council of Trent. Key words: Order of the Holy Sepulcher; Miechów Prepository; Liturgy of the Guardians of Christ’s Tomb; Constitutiones Generalis Capituli Miechoviensis; Council of Trent. Liturgical traditions of the Miechów Prepository in the most original Basilica of Christ’s Tomb in Jerusalem form, take their inspiration from the Liturgy inspired by that from the from the Basilica of Christ’s Tomb in Jerusalem. It is without any doubt, that the Miechów Community of the Order of the Holy Sepulcher from the very beginning was very deeply and closely united with its motherhouse.1 Throughout the centuries, the original scheme of the Liturgy, which was approved by one of the oldest religious orders that were in Poland in the Middle Ages, that is the Community of Canon Regulars of Saint Augustine, went through many transformations and reforms. For many centuries it had a tremendous influence on the shape of Rev. -
Literatura Semana 10
SEMANA 10 E) la ambición – Fortimbrás. RENACIMIENTO, EDAD DE ORO ESPAÑOL, SOLUCIÓN NEOCLASICISMO El tema principal de Hamlet , monumental tragedia de Shakespeare, dividida en cinco 1. No es característica del actos es LA DUDA, y el personaje Renacimiento: que asesinó al rey Hamlet es Claudio, hermano del difundo rey. A) Antropocentrismo B) Avances científicos RPTA.: D C) Imitación de los clásicos grecolatinos 4. No es obra de Shakespeare : D) Predominio de la razón E) Emergen las primeras A) El Sueño de una noche de literaturas nacionales europeas verano B) El mercader de Venecia SOLUCIÓN C) La violación de Lucrecia En el Medievalismo emergen las D) Sonetos primeras literaturas nacionales E) Campos de Castilla europeas y la formación de las lenguas romances, por lo tanto, SOLUCIÓN no constituye una característica Campos de Castilla es una obra del Renacimiento. RPTA.: E que pertenece al destacado vate lírico y dramaturgo sevillano Antonio Machado. 2. ¿Qué obra no corresponde al De las alternativas propuestas, es Renacimiento? la única que no pertenece a Shakespeare . A) El rey Lear RPTA.: E B) Ensayos C) El avaro 5. Escritor renacentista francés, se le D) A la vida retirada considera el creador del ensayo: E) Hamlet A) Rabeláis SOLUCIÓN B) Stendhal El avaro no corresponde al C) Montaigne Renacimiento, sino al D) Moliere Neoclasicismo, cuyo autor es el E) Corneille célebre comediógrafo parisiense Moliere. SOLUCIÓN RPTA.: C El famoso ensayista renacentista, moralista y pensador, a quien se 3. El tema principal de Hamlet es ….. le considera EL PADRE DEL y el personaje que asesinó al rey ENSAYO es Miguel de Montaigne. -
SAINT AGNES Catholic Church 749 EAST BOULEVARD BATON ROUGE, LA 70802
SAINT AGNES Catholic Church 749 EAST BOULEVARD BATON ROUGE, LA 70802 • Parish Office: 225-383-4127 • Fax: 225-383-4154 • Email: [email protected] or [email protected] • Website: www.stagnesbr.com September 1, 2019 • 22nd Sunday in Ordinary Time PARISH STAFF Rev. Charbel Jamhoury Mr. Keith Manley Pastor Security/Sacristan Rev. J. Clifton Hill, C.S.Sp. Mrs. Nancy Hendrick In Residence Cantor Ms. Carla Landry Rev. Joey F. Angeles Latin Choir Director In Residence Mr. Daniel Blanchard Mrs. Kitty Blanchard Organist Bookkeeper/Secretary Child Protection Coordinator Miss Christi Atkinson Pianist Eileen Carroll/Michael Sanders Bulletin/Web Site Mr. Danny Atkinson Guitarist Mr. Allen Taylor Mr. Eric LeDuff Dir. of Religious Education Facilities Service Manager MASS SCHEDULE Saturday Vigil .............................................................. 4:00 p.m. Sunday ................. 8:00 a.m., 9:15 a.m. (Tridentine), 11:00 a.m. Monday–Friday………... 6:00 a.m. (also 5:30 p.m. during Lent) PARISH OFFICE HOURS Saturday ....................................................................... 8:00 a.m. Monday, Wednesday & Thursday: CONFESSIONS: Before daily Mass and Saturday morning Mass. 9:00 a.m. - 4:00 p.m. Also, Saturdays 3:00 p.m. – 3:45 p.m. or by appointment. Tuesday & Friday: 9:00 a.m. - 3:00 p.m. BAPTISMS: Contact the Parish Office. Closed on Holidays MARRIAGES: Engaged couples should contact the Pastor six SPECIAL DEVOTIONS months before the wedding date for preparations. Perpetual Help Novena Prayers: DONATIONS FOR WEEKEND OF Tuesday after 6:00 a.m. Mass st AUGUST 24 & 25 SEPT 7 & SEPT 8 Benediction: 1 Friday after 6 a.m. Mass st 1 Saturday before 8:00 a.m. -
Jesuit Ideals & Pope Francis Bulletin Board
For more than 450 years, the Society of Jesus has been a force for good in our world. Read more about SJU and the Jesuit mission to further your understanding of our Jesuit heritage and provide you with opportunities to make the tradition come to life in your heart so that we might, in the words of Saint Ignatius of Loyola, “Go Forth And Set The World On Fire!” MEN AND WOMEN WITH AND FOR OTHERS IN SERVICE TO AMDG THE LORD Ad Majorem Dei Gloriam, the Is a part of a 1973 speech by latin motto of the Society of Fr. Pedro Arruppe, S.J. to the Jesus is translated into English 10th International congress of as “For The Greater Glory of Jesuits on the subject of God.” This charge calls us to education for social justice and discern what is good in life and social action. Arrupe calls upon to further that work so we educators to prepare men and might bring about a more just women to work for justice and and loving world. live not for themselves but for God. FINDING GOD IN MAGIS ALL THINGS A core component of Jesuit An invitation to search for and philosophy which draws its find God’s presence in every inspiration from AMDG. Magis circumstance of life, not just in is a Latin word which means, “the more.” Through careful explicitly religious situations but daily reflection it is possible to in the tragedies and hardships of discern where God is present life. It implies that God is present in our lives, to see how we at all times and, while invisible, have responded to His call, and can be “found” in any an all to find what more we can do aspects of creation. -
MAGIS: on Pilgrimage to Discover the Deepest Expression of Ourselves
MAGIS: on pilgrimage to discover the deepest expression of ourselves first year academic convocation september 16, 2010 with an address by daniel wolff go set the world aflame! 1 1outside front cover Statue of St. Ignatius of Loyola outside of Higgins Hall 2 the jesuit mission The early Jesuits struggled to describe what they called “our way of proceed- ing.” Their distinctive spirituality can be seen as a three-part process. It begins with paying attention to experience, moves to reflecting on its meaning, and ends in deciding how to act. Jesuit education, then, can be described in terms of three key movements: being attentive, being reflective, and being loving. It results in the kind of good decision-making that St. Ignatius of Loyola, the founder of the Society of Jesus, called discernment. Discernment enables each of us to seek the greater good before us. Having this deep interior knowledge of the heart is to communicate with God and trust that the hand of God is at work fortifying and directing us in our lives. One of the many goals of a Jesuit education is to produce men and women for whom discernment is a habit. We can think of discernment as the lifelong process of exploring our experi- ence, reflecting upon its meaning, and living in a way that translates this meaning into action that creates a harmonious community for us all. We can also think of this process as something that we focus on with special intensity at particular moments in our lives, for example, during the four years of college or when we have to make important decisions.