The Medieval Transformation of The
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Tmst7151: Introduction to Patristic Theology
Please note that this syllabus should be regarded as only a general guide to the course. The instructor may have changed specific course content and requirements subsequent to posting this syllabus. Last Modified: 16:22:36 08/31/2015 TMST7151: INTRODUCTION TO PATRISTIC THEOLOGY Fall 2015: TR, 8:30–9:50 AM 9 Lake Street 110 Brian Dunkle, S.J. 9 Lake Street 219; [email protected]; ext. 21315 Office Hours: M 3:30–4:30, R 3:30–4:30, and by appointment This course presents the methods and insights of patristic treatments on the topics of theology through a study of major figures and texts, as well as selected modern studies. After an overview of the culture and context of the early church, we will treat patristic reflection on: Scripture, faith and reason, Christ, Trinity, the church, liturgy, ethics, and prayer. Authors and literature include, but are not limited to: Ignatius of Antioch, Justin Martyr, Irenaeus, Clement of Alexandria, The Martyrdom of Perpetua and Felicity, Origen, Tertullian, Athanasius, Basil of Caesarea, Gregory of Nazianzus, Gregory of Nyssa, Hilary of Poitiers, Ambrose, Augustine, and John Chrysostom. Requirements and Grading 1) Attendance at all sessions, careful and timely reading of assigned texts, and thoughtful class participation. 2) One article report. 3) Two short essays (approx. 2000 words each) on topics to be announced. 4) Final take-home exam. N.B.: Exams should be submitted in hard copy and not as email attachments. For each class primary readings (“sources”) and secondary literature (“literature”) are assigned. The sources are required for engaging the lecture and discussion. -
Prayers for the Journey
PRAYERS FOR THE JOURNEY Julian of Norwich St Columba St Bede Bishop W. J. Carey A Prayer for Night Thomas Merton Dietrich Bonhoeffer From the Black Rock Prayer Book Prayers and Images for Reflection Julian of Norwich God said not: Thou shalt not be tempted, Thou shalt not be afflicted BUT Thou shalt not be overcome. Our falling hindereth him not to love us. Love was his meaning. Thou art enough to me. May 8, 1353 “It is enough, my Lord, enough indeed, My strength is in Thy might, Thy might alone.” St Columba Alone with none but Thee, O Lord, I journey on my way. What need I fear, if Thou art near, O King of night and day? More safe am I within Thine hand Than if an host did round me stand. St Bede Christ is the morning star who, when the night of this world is past, brings to his saints the promise of life and opens everlasting day. Alleluia. Durham Cathedral, Bede died in 735 a.d. A Prayer by Bishop W. J. Carey O Holy Spirit of God, come into my heart and fill me. I open the windows of my soul to let Thee in. I surrender my life to Thee. Come and possess me, fill me with light and truth. I offer to Thee the one thing I really possess: my capacity for being filled by Thee. Of myself I am an empty vessel. Fill me so that I may live the life of the Spirit: the life of Truth and Goodness; the life of Beauty and Love; the life of Wisdom and Strength. -
1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway Trans
PROGRAM OF LIBERAL STUDIES JUNIOR READING LIST PLS 33101, SEMINAR III Students are asked to purchase the indicated editions. With Instructor’s permission other editions may be used. Students are expected to have done the first reading when coming to the first meeting of the seminar. 1 Aquinas, Treatise on Law, Summa Theologiae [1272], 2.1, 9780895267054 Gateway trans. Parry, Questions 90-93 2 Aquinas, Treatise on Law, Summa Theologiae, Questions 94-97 3 Aquinas, On Faith, Summa Theologiae 2.2, trans. Jordan, 9780268015039 Notre Dame Prologue-Pt 2-2, Quest 1, 2, (Art 1-4, 10), 3, 4, (Art 3-5) 4 Aquinas, On Faith, Summa Theologiae, Questions 6, 10 5 Dante, The Inferno, The Divine Comedy [1321], 9780553213393 Bantam Cantos 1-17, trans. Mandelbaum 6 Dante, The Inferno, Cantos 18-34 7 Dante, Purgatorio, Cantos 1-18, trans. Mandelbaum 9780553213447 Bantam 8 Dante, Purgatorio, Cantos 19-33 9 Dante, Paradiso, Cantos 1-17, trans. Mandelbaum 9780553212044 Bantam 10 Dante, Paradiso, Cantos 18-33 11 Petrarch, "Ascent of Mount Ventoux" [1336] and "On His 9780226096049 Chicago Own Ignorance and That of Many Others" [1370], trans Nachod, in The Renaissance Philosophy of Man, ed. Cassirer, Kristeller, Randall 12 Chaucer, The Canterbury Tales [1387-1400], trans. Coghill, "Prologue," 9780140424386 Penguin "Knight’s Tale," "Millers Tale," and "Nun’s Priest Tale" (each tale with accompanying prologues and epilogues where appropriate) 13 Chaucer, Canterbury Tales, "Pardoner’s Tale," "Wife of Bath’s Tale," "The Clerk’s Tale," "Franklin’s Tale," and "Retraction" (each tale with accompanying prologues and epilogues where appropriate) 14 Julian of Norwich, Showings [1393], trans. -
What Julian Saw: the Embodied Showings and the Items for Private Devotion
religions Article What Julian Saw: The Embodied Showings and the Items for Private Devotion Juliana Dresvina History Faculty, University of Oxford, 41-47 George St, Oxford OX1 2BE, UK; [email protected] Received: 28 February 2019; Accepted: 29 March 2019; Published: 2 April 2019 Abstract: The article traces potential visual sources of Julian of Norwich’s (1343–after 1416) Revelations or Showings, suggesting that many of them come from familiar everyday devotional objects such as Psalters, Books of Hours, or rosary beads. It attempts to approach Julian’s text from the perspective of neuromedievalism, combining more familiar textual analysis with some recent findings in clinical psychology and neuroscience. By doing so, the essay emphasizes the embodied nature of Julian’s visions and devotions as opposed to the more apophatic approach expected from a mystic. Keywords: revelations; mysticism; ekphrasis; neuromedievalism; neuroarthistory; psychohistory; Julian of Norwich; visions; sleep paralysis; psalters; books of hours; rosary beads 1. Introduction This paper has a very simple thesis to illustrate: that a lot, if not most of theology, found in the writings of Julian of Norwich (1343–after 1416)—a celebrated mystic and the first English female author known by name—comes from familiar, close-to-home objects and images. Images are such an integral aspect of our existence that the famous neuroscientist Rodolfo Llinás, and many after him, claimed that our brain is about making images (Llinás and Paré 1991; Damasio 2010, pp. 63–88). However, such complicated private visual experiences as dream-visions or mystical revelations are insufficient to synthesise knowledge per se, particularly if understood as aimed at a broader community. -
Copyrighted Material
18 Chapter 1 Julian in Context The contemporary rediscovery of the fourteenth‐century anchoress, Julian of Norwich, as an important mystical writer, theological thinker, and spiritual teacher has inevitably led to a great deal of speculation about her origins and life. Whatever the long‐term value of Julian’s teach- ings, no mystical or theological writing exists on some ideal plane removed from the historical circumstances in which it arose.1 Julian’s possible background and her historical context affect our con- temporary interpretation of what she wrote. Without some awareness of her context, it is all too easy to make Julian an honorary member of our own times or to pick and choose the aspects of her writings that appeal to us or to make overall judgments about her without seeking to honor what she herself intended to communicate in her writings. Who was Julian? Who Julian was, her social background, her education, her life experience prior to becoming an anchoress, when she became an anchoress – even where she was born – are all matters of speculation. The name “Julian” by which she is known is also likely to have been an adopted one. It was quite common for medieval anchorites and anchoresses to assume the name of the church to which their anchorhold (or cell) was physically attached. In COPYRIGHTEDthe case of Julian of Norwich, her MATERIALanchorhold was next to the parish church of St Julian Timberhill in Norwich which survives in reconstructed form to this day. The church has been known by that name since the tenth century but it is not absolutely clear to which St Julian it is dedicated. -
3: Julian of Norwich
7/7/2016 Essentials of Mysticism - Evelyn Underhill 3: Julian of Norwich ALL that we know directly of Julian of Norwich — the most attractive, if not the greatest of the English 183 mystics — comes to us from her book, The Revelations of Divine Love, in which she has set down her spiritual experiences and meditations. Like her contemporaries, Walter Hilton and the author of The Cloud of Unknowing, she lives only in her vision and her thought. Her external circumstances are almost unknown to us, but some of these can be recovered, or at least deduced, from the study of contemporary history and art; a source of information too often neglected by those who specialize in religious literature, yet without which that literature can never wholly be understood. Julian, who was born about 1342, in the reign of Edward III, grew up among the surroundings and influences natural to a deeply religious East Anglian gentlewoman at the close of the Middle Ages. Though she speaks of herself as " unlettered," which perhaps means unable to write, she certainly received considerable education, including some Latin, before her Revelations were composed. Her known connection with the Benedictine convent of Carrow, near Norwich, in whose gift was the anchorage to which she retired, suggests that she may have been educated by the nuns; and perhaps made her first religious profession at this house, which was in her time the principal "young ladies' school" of the Norwich diocese, and a favourite retreat of those adopting the religious life. During her most impressionable years she must have seen in 184 their freshness some of the greatest creations of Gothic art, for in Norfolk both architecture and painting had been carried to the highest pitch of excellence by the beginning of the fourteenth century. -
The Julian of Norwich Center’S Ministry to Continue
I have called you by name, you are mine. You are precious in my sight and I love you. Charitable contributions allow — Isaiah 43:1,4 The Julian of Norwich Center’s ministry to continue. Please make your tax-deductible gift to St. Bede’s here are times when life feels full of meaning and a sense of divine Episcopal Church for The Julian of purpose, when one has an abiding sense that all is well. Norwich Center. There are also times on the journey when we feel there must be something more to life. The Julian of We may experience a feeling of longing. Or a Norwich Center lingering sense of hurt or loss. Or perhaps our prayer life, once rich and meaningful, now St. Bede’s Episcopal Church seems pointless and dry. The Julian of Norwich Center is a place to give voice to these feelings and longings. It is a place to reflect on your daily life, to discover God’s presence and activity in all the moments of your day, to seek the One who seeks you where you are each day, to develop a greater awareness of The Julian of God’s steadfast acceptance and love. Norwich Center St. Bede’s Episcopal Church 2601 Henderson Mill Road | Atlanta, GA 30345 770-938-9797 x27 The Julian of Norwich Center St. Bede’s Episcopal Church he mission of the Julian of Norwich Center is to to help you know God’s pres- with God, growing to a place The Director Green Bough House of ence that is within you and of resting in God’s abiding The Reverend Lynnsay A. -
Willing to Know God
Willing to KnoW god Willing to Know God dreamerS and viSionarieS in the later middle ageS Jessica Barr t h e o hio State Univer S i t y P r e ss · C o l U m b us Copyright © 2010 by The Ohio State University. All rights reserved. Library of Congress Cataloging-in-Publication Data Barr, Jessica (Jessica Gail), 1976– Willing to know God : dreamers and visionaries in the later Middle Ages / Jessica Barr. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-8142-1127-4 (cloth : alk. paper) ISBN-10: 0-8142-1127-5 (cloth : alk. paper) ISBN-13: 978-0-8142-9226-6 (cd-rom) 1. Literature, Medieval—History and criticism. 2. Visions in literature. 3. Dreams in litera- ture. 4. Marguerite, d’Oingt, ca. 1240–1310—Criticism and interpretation. 5. Gertrude, the Great, Saint, 1256–1302—Criticism and interpretation. 6. Julian, of Norwich, b. 1343—Criti- cism and interpretation. 7. Pearl (Middle English poem)—Criticism, Textual. 8. Langland, William, 1330?–1400? Piers Plowman—Criticism and interpretation. 9. Chaucer, Geoffrey, d. 1400. House of fame—Criticism and interpretation. 10. Kempe, Margery, b. ca. 1373. Book of Margery Kempe. I. Title. PN682.V57B37 2010 809ꞌ.93382—dc22 2010000392 This book is available in the following editions: Cloth (ISBN 978–0-8142–1127–4) CD-ROM (ISBN 978–0-8142–9226–6) Cover design by DesignSmith Type set in Times New Roman Printed by Thomson-Shore, Inc. The paper used in this publication meets the minimum requirements of the American Na- tional Standard for Information Sciences—Permanence of Paper for Printed Library Materials. -
Saints – Perpetua 7 October 2018 Michael Banner
Saints – Perpetua 7 October 2018 Michael Banner Psalm 121 Reading from The Passion of Perpetua and Felicity trans. Thomas J. Heffernan You may not have heard of my saint for this evening but you’ve possibly seen her – since she is up there in the windows of the Chapel. She is at the holy end, near the altar (some of the characters down this end are a bit dodgy). And she appears with her slightly unusual attribute. Saints nearly always have attributes to make them readily recognisable: Peter carries his keys, Jerome has his lion, Andrew always appears with his X-shaped cross, St Catherine always has her wheel – and Perpetua often appears with her baby, because when she was rounded up with a few others in one of the rather random persecutions of Christians at the beginning of the third century, in Carthage, in late 202 or early 203, her baby son, who was still nursing, went along with her to prison – and he is a rather telling attribute, since her willingness to be parted from him, rather than renounce her faith, serves to signify her courage and fortitude. We heard about her final parting from that child in the reading from a document known as ‘The Passion of Saints Perpetua and Felicity’. That document purports to be the prison testimony of Perpetua, topped and tailed by an editor, who provides us at the beginning with some biographical details – that Perpetua was well born, well educated and well married, and 22 years old when she and her infant and her six companions were taken into custody – and fills us in on what happens at the end, since Perpetua obviously couldn’t complete the story of her martyrdom herself. -
Download a Pdf File of This Issue for Free
Issue 30: Women in the Medieval Church Women in the Medieval Church: Did You Know? Jeannette L. Angell is a doctoral candidate in history and liturgics at the School of Theology, Boston University. The first autobiography in the English language was written by a Christian woman, Margery Kempe, who lived in the early 1400s. In the early Middle Ages, it was not uncommon for an abbess (the female head of a religious community) to rule “double” communities of both men and women. One who did so was Hilda of Whitby (614–680), whose abbey became famous for its learning and libraries. Five future bishops were trained in her community, and kings and rulers sought her advice. Many women joined the Crusades. They began to be required to gain their husbands’ consent before leaving. Christian women often corresponded with—and gave advice to—the most prominent leaders of their day. Heloise (better known for her relationship with famous philosopher Peter Abelard) maintained a significant exchange with Peter the Venerable, the influential abbot of Cluny. The two discussed theology and spirituality at length. Anselm, later Archbishop of Canterbury (1093–1109), corresponded with Queen Matilda on matters of religion. Of all the recognized saints between 500 and 1200, about 15 percent were women. Some Anglo-Saxon queens appointed bishops. Queen Emma of Normandy, one of the most powerful people in England in the early eleventh century, clearly did so. So did Edith, wife of Edward the Confessor, the English king who built Westminster Abbey. Brigid of Ireland was said to have been consecrated a bishop. -
Perpetua Before the Crowd: Martyrdom and Memory in Roman North Africa Gabrielle Friesen University of Colorado Boulder
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by CU Scholar Institutional Repository University of Colorado, Boulder CU Scholar Undergraduate Honors Theses Honors Program Spring 2014 Perpetua Before the Crowd: Martyrdom and Memory in Roman North Africa Gabrielle Friesen University of Colorado Boulder Follow this and additional works at: http://scholar.colorado.edu/honr_theses Recommended Citation Friesen, Gabrielle, "Perpetua Before the Crowd: Martyrdom and Memory in Roman North Africa" (2014). Undergraduate Honors Theses. Paper 94. This Thesis is brought to you for free and open access by Honors Program at CU Scholar. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of CU Scholar. For more information, please contact [email protected]. Perpetua Before the Crowd: Martyrdom and Memory in Roman North Africa Gabrielle Friesen Department of History Undergraduate Honors Thesis April 2014 Advisor: Anne E. Lester, Department of History Committee: John Willis, Department of History Noel Lenski, Department of Classics Andy Cain, Department of Classics ABSTRACT Vibia Perpetua’s prison diary is one of the first known Christian works by a woman. Her writing survived due to continued fascination with their power, their deeply personal nature and Perpetua’s intimate descriptions of her life just before her death, as well as due to the controversies surrounding them. This thesis contextualizes the exemplary nature of Perpetua’s work by examining its differences from prior martyrological accounts, namely the Acts of the Gallic martyrs (177 AD) and the Acts of the Scillitan Martyrs (180 AD). Following this, the thesis examines the modes of gendered violence employed against Perpetua during her life and her execution in 203 AD, both from the state and from family, and her resistances to these violences. -
The Censored Pulpit: Julian of Norwich As Preacher
The Censored Pulpit: Julian of Norwich as Preacher Donyelle C. McCray In partial fulfillment of the Doctor of Theology Degree Duke Divinity School The Censored Pulpit: Julian of Norwich as Preacher by Donyelle C. McCray Date: December 1, 2014 Approved: Charles L. Campbell, Supervisor ________________________ G. Sujin Pak ________________________ Susan J. Dunlap ________________________ Richard Lischer Dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Theology in the Divinity School of Duke University 2014 ABSTRACT The Censored Pulpit: Julian of Norwich as Preacher by Donyelle C. McCray Date: December 1, 2014 Approved: Charles L. Campbell, Supervisor ________________________ G. Sujin Pak ________________________ Susan J. Dunlap ________________________ Richard Lischer An abstract of a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Theology in the Divinity School of Duke University 2014 Copyright by Donyelle C. McCray 2014 Abstract This dissertation consists of a homiletical reading of Julian of Norwich’s life and work. While Julian is often classified as a mystic or theologian, she may be better categorized as a preacher in light of contemporary homiletical theory. Julian becomes decipherable as a preacher on a performative level when one attends to the apostolic dimensions of her anchoritic vocation and the particular ways John the Baptist serves as a model for medieval English anchoriticism. Her writings clearly fit within the ambit of the English medieval sermon genre, but censorship likely reduced her audience and contributed to her illegibility as a preacher. Julian displays proclamatory intent through direct statements and by aligning herself with celebrated preachers like Saint Cecelia, Mary Magdalene, and the Apostle Paul.