Bede Griffiths Collection
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California
3 (2016) Miscellaneous 3: AP-BI Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California ENRICO BELTRAMINI Department of Religious Studies, Santa Clara University, California, USA © 2016 Ruhr-Universität Bochum Entangled Religions 3 (2016) ISSN 2363-6696 http://dx.doi.org/10.13154/er.v3.2016.AP-BI Enrico Beltramini Christian Saṃnyāsis and the Enduring Influence of Bede Griffiths in California ENRICO BELTRAMINI Santa Clara University, California, USA ABSTRACT This article thematizes a spiritual movement of ascetic hermits in California, which is based on the religious practice of Bede Griffiths. These hermits took their religious vows in India as Christian saṃnyāsis, in the hands of Father Bede, and then returned to California to ignite a contemplative renewal in the Christian dispirited tradition. Some tried to integrate such Indian tradition in the Benedictine order, while others traced new paths. KEY WORDS Bede; Griffiths; California; saṃnyāsa; Camaldoli; Christianity Preliminary Remarks— Sources and Definitions The present paper profited greatly from its main sources, Sr. Michaela Terrio and Br. Francis Ali, hermits at Sky Farm Hermitage, who generously shared with me their memories of Bede Griffiths as well as spiritual insights of their life of renunciation as Christian saṃnyāsis in California. Several of the personalities mentioned in this article are personally known to the author. I offer a definition of the main terms used here:saṃnyāsis ‘ ’ are the renouncers, the acosmic hermits in the tradition of the Gītā; ‘saṃnyāsa’ is the ancient Indian consecration to acosmism and also the fourth and last stage (aśhrama) in the growth of human life; ‘guru’ is a polysemic word in India; its theological meaning depends on the religious tradition. -
The Golden String
The Golden String Vol. 1 No. 2 BULLETIN OF THE BEDE GRIFFITHS TRUST Winter 1994 FATHER BEDE'S MYSTICAL THE ESSENCE OF ASHRAM CONSCIOUSNESS: AN LIFE Swami Sahajananda ADVENTURE IN GRACE (Br. John Martin) Br. Wayne Teasdale One day as I was teaching Indian Philoso phy to the students at the Rosarian Philosophate in Trichy, one of the Father Bede rarely talked about his inne r experience students asked me, "Brother, what is the literal meaning of during his long life, except in the last four years after his ashram life?". "I don't want to tell you the literal meaning of stroke in 1990 and in a few other instances such as the ashram life," I replied. "Why?" the brother asked curiously. recollection of his awakening to the divine Presence in the "If I tell you the literal meaning of ashram life then you will natural world. Anyone familiar with the major events and all come and join ashrams." I said. There was a burst of turning-points of his life, however, cannot but discern the laughter. workings of grace in those extraordinary moments of his The essence of ashram life consists in t he word earthly existence. It was grace that led him to take that "Ashram" itself. The word ashram can be divided into A - eventful walk on the last day of school before he went up to Shram. Shram means hard work, struggle and conflict. A Oxford, and revealed to him the Divine in and surrounding Shram means no hard work, no struggle, no conflict, no nature; it was grace that inspired him to realize that God burden and no labouring. -
From Experience to Testimony Thematic Guidelines for Study and Discussion
THE SYRO-MALANKARA CATHOLIC CHURCH THE FIRST MALANKARA CATHOLIC CHURCH ASSEMBLY TRIVANDRUM, 21-23 SEPTEMBER, 2011 FROM EXPERIENCE TO TESTIMONY THEMATIC GUIDELINES FOR STUDY AND DISCUSSION Dr. Abraham Mar Julios (Chairman, Core-committee) FOREWORD The Holy Episcopal Synod of the Syro-Malankara Church, had entrusted me with the task of preparing the Lineamenta or Guidelines for the First Malankara Church Assembly, to be held in September 2011. Evangelization was selected as Theme of the Assembly. A half-day consultation was done at Shantinilayam, Tiruvalla with a small Group of four people, consisting of Msgr. Antony Kackanatt, Sister Dr. Namita SIC, Mr. Jomi Thomas and me. The first draft of the Lineamenta was presented in Malayalam before the Episcopal Synod, in December 2010, and the Synod Fathers suggested, I should provide an English version as basic text, which could be translated also into Tamil, Kannada and Hindi. The Draft had to be reworked for theological correctness and systematic presentation. The Key Bible verse we have selected is Isaiah 6:8 “Lord, here I am! Send me”! The Leitmotiv is “From Experience to Testimony”. The Theme of the Assembly has to be discussed and prayed over by all the sections of the Malankara Church. The message has to be imbibed by the whole people of God and should percolate through the cross sections of the Church. The Eparchial Assemblies and the Church Assembly should motivate us to rededicate ourselves to the great cause of Announcing the Good News all over the world and winning souls for the Kingdom of God, and contributing to the growth of the Church. -
Henri Le Saux)
THE CHURCH OF ABHISHIKTÅNANDA (HENRI LE SAUX) A Thesis Submitted to the University of Stirling for the Degree of Master of Philosophy in the Faculty of Human Sciences April 2009 Enrico Beltramini Religious Studies 1 TABLE OF CONTENTS ABSTRACT .................................................................................................................................................................. 6 DECLARATION AND COPYRIGHT ......................................................................................................................... 7 Declaration .................................................................................................................................................................... 7 Copyright ....................................................................................................................................................................... 7 PREFACE ACKNOWLEDGEMENTS AND DEDICATION ..................................................................................... 8 INTRODUCTION ......................................................................................................................................................... 9 Introduction ................................................................................................................................................................... 9 Interreligious Dialogue or Intercultural Dialogue ...................................................................................................... 10 Henri Le Saux -
Icon of Integrity
BEDE GRIFFITHS - ICON OF INTEGRITY Cardinal John Henry Newman once described the guileless as: those who live in a way least thought of by others, the way chosen by our Savior, to make headway against all the power and wisdom of the world. It is a difficult and rare virtue, to mean what we say, to love without deceit, to think no evil, to bear no grudge, to be free from selfishness, to be innocent and straightforward...simple- hearted. They take everything in good part which happens to them, and make the best of everyone. Such was Father Bede Griffiths, Swami Dayananda, at Shantivanam in South India - a monk in sannyasi orange robes, who came to the ashram gate before 6 a.m. to welcome my companion, Sr. Maurus Allen and myself in August of 1976. What an ineffable gift that year was - the year of Father Bede's 70th birthday. It was the year Brothers Amaldas, Christudas and Anthony were all away studying, so Fr. Bede affectionately referred to us as his 'monastic community.' Actually, there were four of us Benedictines who had come from afar: Fr. Bernardino, a Camaldolese Benedictine from Italy, Fr. Vincent Cooper from Ealing Abbey in England, and Sr. Maurus and I, two Nuns from America. Fr. Bede's wisdom and great love for the Scriptures, both East and West, shed tremendous light on the Word for all of us. He gave homilies daily, during the Eucharist and at Vespers, on the Epistle and Gospel for the day. He radiated a deep joy whenever he opened the scriptures for others. -
RENEWAL of MONASTIC LIFE - Fr
In Saccidananda Ashram: A Garland of Letters, 3- h RENEWAL OF MONASTIC LIFE - Fr. Bede Griffith* I recently spent three months in America, visiting the Benedictine Priory in Montreal and meeting the leaders of a very remarkable renewal of contemplative life which is taking place in America today. The source of this movement' may be said to be the teaching of Fr. John Main-who founded the Benedictine Priory in Montreal-on Christian meditation. Fr. John developed a very simple but profound method of meditation based on the use of a mantra. It is of a grate interest that Fr. John learned his way of Meditation originally from a Hindu Swamy in Malaya, whom he met before he became a monk. As a monk in Ealing Abbey in England he developed his own method of meditation based on the customs of the Desert Fathers as described in Cassian's Conferences, who used to repeat a simple word or phrase from the Bible as a means of recollecting the mind and enabling it dwell in the presence of God. This method was developed in the East in the form of the 'Jesus Prayer’ and popularised by the book by an un known Russian author,'which is well known to many people today. The way of a Pilgrim. It was developed in the West particularly through the influence of the medieval English trea tise, The Cloud of Unknowing. The anonymous author of this little book recommends the repetition of a simple . word like 'God' or 'love' as a means of fixing the mind on God. -
Book Review: "Kurisumala: Francis Mahieu Acharya--A Pioneer of Christian Monasticism in India"
Journal of Hindu-Christian Studies Volume 22 Article 20 January 2009 Book Review: "Kurisumala: Francis Mahieu Acharya--A Pioneer of Christian Monasticism in India" Edward T. Ulrich Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Part of the Religion Commons Recommended Citation Ulrich, Edward T. (2009) "Book Review: "Kurisumala: Francis Mahieu Acharya--A Pioneer of Christian Monasticism in India"," Journal of Hindu-Christian Studies: Vol. 22, Article 20. Available at: https://doi.org/10.7825/2164-6279.1447 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. -1' Ulrich: Book Review: "Kurisumala: Francis Mahieu Acharya--A Pioneer of Christian Monasticism in India" Book Reviews 61 The similarities between Yajfia and the Brahman (brahmayajfia) alongside the liturgy of Eucharist become obvious in the Vedic five the Word. great daily sacrifices (paika-mahayajfia). Originally written as a doctoral dissertation Praseed is at his comparative best in Chapter presented to the Institute of Pastoral Liturgy, Seven of the book where he holds sacrifice to Abbey of St. Justine, Padua (under the author's the gods (devayajfia) alongside the Eucharist as old name George Padinjattukara Varkey), the sacrifice to God the Father; sacrifice to the dead book is both insightful and informative even if (pitryajfia) alongside the offering of the somewhat wordy and repetitive. Praseed quotes Eucharist for the dead; sacrifice to all living profusely from theologians past and present, and beings (bhutayajfia) alongside the intercession provides a useful glossary and a bibliography. -
Christianity in India: a Focus on Inculturation
Research Papers of the Anthropological Institute Vol.1 (2013) Christianity in India: A Focus on Inculturation Antonysamy Sagayaraj Keywords Materiality, material culture, things, inculturation, Christian Ashrams Introduction This paper focuses on the concept of materiality or material culture such as vernacular architecture, religious artifacts and religious performances and displays that are used in religious rituals, their symbolic meaning and how materiality becomes instrumental in the process of inculturation of Christianity in India. These religious cultural “things” are not just ornaments that are kept for the sake of keeping tradition; rather, they are seen on the one hand, as effective medium that are used to express one’s religious belief, and on the other hand, they serve as a concrete manifestation of one’s culture in its effort to accommodate a foreign religion. The relationship of things to value systems, cosmologies, beliefs and emotions, more broadly to personal and social identities … aims to illustrate the dialectic of subjectivity and objectivity in the constitution of the meanings and significances of things. It then moves on to consider the manner in which things and their meanings become transformed in performative context and issues of time (Tilley 2006: 4-5). These cultural things, then, become very effective instruments for inculturation as they become the concrete embodiment of the Christian belief expressed in the ‘things’ that are indigenous to Indian religion and religious practice, most especially Hinduism. Of course, one could say that the concept of religious materiality has developed systematically within the religions of Buddhism and Hinduism, while theology has always been centered upon the critique of materiality. -
Bede Griffiths a Universal Munk Free
FREE BEDE GRIFFITHS A UNIVERSAL MUNK PDF Thomas Matus | 128 pages | 01 Apr 2004 | Orbis Books (USA) | 9781570752001 | English | Maryknoll, United States Bede Griffiths | westernmystics Griffiths was a part of the Christian Ashram Movement. Griffiths was born in Walton-on-ThamesSurrey, England, at the Bede Griffiths a Universal Munk ofthe youngest of three children of a middle-class family. Shortly after Griffiths' birth, his father was betrayed by a business partner and was left penniless. His mother took the children and established residence in a smaller home which she maintained, though she had to find work to support herself and the children. At age 12, Griffiths was sent to Christ's Hospitala school for poor boys. He excelled in his studies and earned a scholarship to the University of Oxford where, inhe began his studies in English literature and philosophy at Magdalen College. In his third year at university he came under the tutelage of C. Lewiswho became a lifelong friend. Griffiths graduated from Oxford in with a degree in journalism. Shortly after graduation Griffiths, with fellow Oxford alumni Martyn Skinner and Hugh Waterman, settled in a cottage in the Cotswolds and began what they called an "experiment in common living". They would read the Bible together as a form of literature. Griffiths noted a strong connection between the teachings Bede Griffiths a Universal Munk scripture and the rhythm of the nature around them. The experiment lasted less than a year, as one of the friends found the life too demanding. Nevertheless, the experience had a strong effect on Griffiths. -
Cistercian Spirituality
monastic wisdom series: number twenty-six Francis Acharya, ocso Cistercian Spirituality An Ashram Perspective monastic wisdom series Simeon Leiva, ocso, General Editor Advisory Board Michael Casey, ocso Terrence Kardong, osb Lawrence S. Cunningham Kathleen Norris Patrick Hart, ocso Miriam Pollard, ocso Robert Heller Bonnie Thurston monastic wisdom series: number twenty-six Cistercian Spirituality An Ashram Perspective by Francis Acharya, ocso Edited with an Introduction by Michael Casey, ocso Cistercian Publications www.cistercianpublications.org LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Cistercian Publications title published by Liturgical Press Cistercian Publications Editorial Offices Abbey of Gethsemani 3642 Monks Road Trappist, Kentucky 40051 www.cistercianpublications.org © 2011 by Order of Saint Benedict, Collegeville, Minnesota. All rights re- served. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 1 2 3 4 5 6 7 8 9 Library of Congress Cataloging-in-Publication Data Acharya, Francis. Cistercian spirituality : an Ashram perspective / by Francis Acharya; edited with an introduction by Michael Casey. p. cm. ISBN 978-0-87907-026-7 — ISBN 978-0-87907-900-0 (e-book) 1. Cistercians—India. 2. Monastic and religious life—India. I. Casey, Michael, 1942– II. Title. BX3403.A24 2011 255’.120954--dc22 2010036916 O MONK! Do not harbor any illusion about the quality of your life. -
A Christian Vedanta? Bede Griffiths and the Hindu-Christian Encounter
A Christian Vedanta? Bede Griffiths and the Hindu-Christian Encounter Pål W. Thorbjørnsen Dissertation for the degree of Cand. Philol. in History of Religion at the Department of Culture Studies and Oriental Languages, University of Oslo Submitted during the Spring semester of 2007 Contents: Abstract 3 Acknowledgements 4 Introduction 5 Bede Griffiths and the Task of Ecumenism 5 Sources 11 1. Dom Bede Griffiths: A Biographical Sketch 14 2. Early Attempts: The Golden String and Christ in India 19 2.1. Fulfilment in Christianity: The Golden String 19 2.2. A Closer Analysis of Hinduism: Christ in India 20 2.3. Bede’s Sources for the Study of Hinduism 22 2.4. Shankara: Early Observations 23 2.5. Bede’s Approach to Vedanta 25 3. A Different Approach: Vedanta and Christian Faith 28 3.1. Bede Griffiths: Catholic Theologian 28 3.2. Bede’s Precursors in the Hindu-Christian Dialogue 29 3.3. Hindu and Christian Orthodoxy 31 3.4. The Three Major Schools of Vedanta 32 3.5. The Importance of Shankara 34 3.6. The Danger of Syncretism 36 4. The Eternal Religion: Return to the Centre 37 4.1. Religion Reconsidered 37 4.2. Religion as Symbol 39 4.3. Shankara: New Perspectives 40 4.4. Christ and Krishna 42 4.5. A Theology at Change 43 5. The Cosmic Revelation: Attempts at a Christian Vedanta 45 5.1. “Cosmic Religion” and its Limitations 45 5.2. Theism in the Upanishads and the Bhagavad Gita 47 5.3. A Catholic Interpretation of advaita 48 6. Unification: The Marriage of East and West 51 6.1. -
A Reception History1
Journal of Hindu-Christian Studies Volume 31 Celebrating Rāmānuja at 1000: The Heritage and Promise of the Study of Rāmānuja Article 25 in a Christian-Hindu Comparative Theology 2018 Abhiṣiktānanda: A Reception History1 Enrico Beltramini Notre Dame de Namur University Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Recommended Citation Beltramini, Enrico (2018) "Abhiṣiktānanda: A Reception History1," Journal of Hindu-Christian Studies: Vol. 31, Article 25. Available at: https://doi.org/10.7825/2164-6279.1702 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Beltramini: Abhi?ikt?nanda: A Reception History1 Abhiṣiktānanda: A Reception History1 Enrico Beltramini Notre Dame de Namur University ABSTRACT In this article, I present an Christian dialogue? And yet as I show in this evaluation of the scholarly reception history article, this is exactly what happened to of Abhiṣiktānanda. I argue for an identifiable Abhiṣiktānanda in the last half a century. Few threefold division in Abhiṣiktānanda Roman Catholic (or simply ‘Catholic’) scholarship: the earliest biographies and expatriates in India have been more actively appraisals focused on his ‘spiritual search;’ a present on the Hindu-Christian intellectual second wave of scholarship stressed scene than Abhiṣiktānanda; possibly nobody Abhiṣiktānanda’s role as a pioneer in the has been more variously interpreted, his ideas interreligious dialogue; and, most recently, a more imaginatively reformulated and his life third ‘turn’ has emerged in which a generation story more spectacularly retold than of scholars are concentrating on ‘internal’ Abhiṣiktānanda’s.