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Rosemary Radford Ruether's Jesus: an Iconoclastic Liberator
TTJ 11.1 (2008): 117-129 ISSN 1598-7140 Rosemary Radford Ruether’s Jesus: An Iconoclastic Liberator Miyon Chung Torch Trinity Graduate School of Theology, Korea The integrity of the Christian tradition is indisputably grounded upon the person and work of Jesus Christ. The meaning of the Chris- tian confession that “Jesus Christ is the same yesterday and today and forever,”1 however, has produced exceedingly diverse interpretations for theological methods and content.2 With the arrival of feminist theo- logians in the middle of the twentieth century, the very credibility of the Christian tradition was retested for its content and relevance based on their insistence that there exists an inseparable causal relationship between gender experience, theological interpretations, and praxis.3 Spe- cifically, feminist theologians argue that orthodox Christology reflects predominantly androcentric patriarchal ideology and therefore has failed to communicate Jesus’ iconoclastic, subversive teaching and life against status systems, especially within religious communities. They, therefore, claim that “the Christ symbol must be reconstructed so that all who engage it may find in it a source of human liberation.”4 1. Heb 13:8 (NIV). 2. See, for example, Jaroslav Pelikan, Jesus Through the Centuries: His Place in the History of Culture (New Haven: Yale University Press, 1985). 3. Ann Loades, “Introduction,” in Feminist Theology: A Reader, ed. A. Loades (London: SPCK, 1990), 3. See also Ann Carr, “Is a Christian Feminist Theology Possible?,” Theological Studies 45 (1982): 295. 4. Maryanne Stevens, “Introduction,” in Reconstructing the Christ Symbol: Essays in Feminist Christology (New York: Paulist, 1993), 1. It should be noted that analyzing feminist methodologies of biblical hermeneutics and theology is almost impossible: because of “the overwhelming diversities.” But they do have a consistent starting point, the experience of oppression, and a goal which is liberation for all. -
Catholicism HDT WHAT? INDEX
ST. BERNARD’S PARISH OF CONCORD “I know histhry isn’t thrue, Hinnissy, because it ain’t like what I see ivry day in Halsted Street. If any wan comes along with a histhry iv Greece or Rome that’ll show me th’ people fightin’, gettin’ dhrunk, makin’ love, gettin’ married, owin’ th’ grocery man an’ bein’ without hard coal, I’ll believe they was a Greece or Rome, but not befur.” — Dunne, Finley Peter, OBSERVATIONS BY MR. DOOLEY, New York, 1902 “NARRATIVE HISTORY” AMOUNTS TO FABULATION, THE REAL STUFF BEING MERE CHRONOLOGY “Stack of the Artist of Kouroo” Project Roman Catholicism HDT WHAT? INDEX ROMAN CATHOLICISM CATHOLICISM 312 CE October 28: Our favorite pushy people, the Romans, met at Augusta Taurinorum in northern Italy some even pushier people, to wit the legions of Constantine the Great — and the outcome of this would be an entirely new Pax Romana. While about to do battle against the legions of Maxentius which outnumbered his own 4 to 1, Constantine had a vision in which he saw a compound symbol (chi and rho , the beginning of ) appearing in the cloudy heavens,1 and heard “Under this sign you will be victorious.” He placed the symbol on his helmet and on the shields of his soldiers, and Maxentius’s horse threw him into the water at Milvan (Mulvian) Bridge and the Roman commander was drowned (what more could one ask God for?). 1. In a timeframe in which no real distinction was being made between astrology and astronomy, you will note, seeing a sign like this in the heavens may be classed as astronomy quite as readily as it may be classed as astrology. -
Erwin Panofsky
Reprinted from DE ARTIBUS OPUSCULA XL ESSAYS IN HONOR OF ERWIN PANOFSKY Edited l!J M I L LA RD M EIS S New York University Press • I90r Saint Bridget of Sweden As Represented in Illuminated Manuscripts CARL NORDENFALK When faced with the task of choosing an appropriate subject for a paper to be published in honor of Erwin Panofsky most contributors must have felt themselves confronted by an embarras de richesse. There are few main problems in the history of Western art, from the age of manuscripts to the age of movies, which have not received the benefit of Pan's learned, pointed, and playful pen. From this point of view, therefore, almost any subject would provide a suitable opportunity for building on foundations already laid by him to whom we all wish to pay homage. The task becomes at once more difficult if, in addition to this, more specific aims are to be considered. A Swede, for instance, wishing to see the art and culture of his own country play apart in this work, the association with which is itself an honor, would first of all have to ask himself if anything within his own national field of vision would have a meaning in this truly international context. From sight-seeing in the company of Erwin Panofsky during his memorable visit to Sweden in 1952 I recall some monuments and works of art in our country in which he took an enthusiastic interest and pleasure.' But considering them as illustrations for this volume, I have to realize that they are not of the international standard appropriate for such a concourse of contributors and readers from two continents. -
St Bridget of Sweden –
St Bridget of Sweden – From Wikipedia, the free encyclopedia Bridget of Sweden (c. 1303 – 23 July 1373); born as Birgitta Birgersdotter, also Birgitta of Vadstena, or Saint Birgitta (Swedish: heliga Birgitta), was a mystic and saint, and founder of the Bridgettines nuns and monks after the death of her husband of twenty years. Outside of Sweden, she was also known as the Princess of Nericia[2] and was the mother of Catherine of Vadstena. (Though normally named as Bridget of Sweden, she was not a member of Swedish royalty.) She is one of the six patron saints of Europe, together with Benedict of Nursia, Saints Cyril and Methodius, Catherine of Siena and Edith Stein. The most celebrated saint of Sweden was the daughter of the knight Birger Persson[3] of the family of Finsta, governor and lawspeaker of Uppland, and one of the richest landowners of the country, and his wife Ingeborg Bengtsdotter, a member of the so-called Lawspeaker branch of theFolkunga family. Through her mother, Ingeborg, Birgitta was related to the Swedish kings of her era. She was born in 1303. There is no exact recording for which precise date. In 1316, at the age of 14[3] she married Ulf Gudmarsson of the family of Ulvåsa, Lord of Närke, to whom she bore eight children, four daughters and four sons. Six survived infancy, which was rare at that time. Her eldest daughter was Märta Ulfsdotter. Her second daughter is now honored as St. Catherine of Sweden. Her youngest daughter was Cecilia Ulvsdotter. Bridget became known for her works of charity, particularly toward Östergötland’s unwed mothers and their children. -
Queer Theology: Reclaiming Christianity for the LGBT Community Kelly Kraus
e-Research: A Journal of Undergraduate Work Volume 2 Article 4 Number 3 Vol 2, No 3 (2011) September 2014 Queer Theology: Reclaiming Christianity for the LGBT Community Kelly Kraus Follow this and additional works at: http://digitalcommons.chapman.edu/e-Research Part of the Christianity Commons, Gender and Sexuality Commons, and the Practical Theology Commons Recommended Citation Kraus, Kelly (2014) "Queer Theology: Reclaiming Christianity for the LGBT Community," e-Research: A Journal of Undergraduate Work: Vol. 2: No. 3, Article 4. Available at: http://digitalcommons.chapman.edu/e-Research/vol2/iss3/4 This Article is brought to you for free and open access by Chapman University Digital Commons. It has been accepted for inclusion in e-Research: A Journal of Undergraduate Work by an authorized administrator of Chapman University Digital Commons. For more information, please contact [email protected]. Kraus: Queer Theology: Reclaiming Christianity for the LGBT Community Queer Theology e-Research: A Journal of Undergraduate Work, Vol 2, No 3 (2011) HOME ABOUT USER HOME SEARCH CURRENT ARCHIVES Home > Vol 2, No 3 (2011) > Kraus Queer Theology: Reclaiming Christianity for the LGBT Community Kelly Kraus Key words, terms, concepts, names: queer, Christian theology, Bible, liberation theology, queer theology, sexuality, sinners, Jesus, Robert Goss The root of homophobia in the United States is the condemnation of homosexuality in the Church. By and large, Americans form their moral conscience based on the teachings of the church and so since the church condemns homosexuality, Americans blindly accept this teaching. This condemnation has done immense harm to the LGBT community and it is time for the LGBT community to reclaim Christianity. -
The Tradition of the Red Mass Was Begun by Pope Innocent IV in 1243
Mass with Bishop Timothy L. Doherty followed by a dinner for legal professionals and a presentation by Notre Dame Law Professor Richard W. Garnett The tradition of the Red Mass was begun by Pope Innocent IV in 1243 for the Ecclesial Judical Court asking the invocation of the Holy Spirit as a source of wisdom, understanding, counsel, fortitude and strength for the coming term of the court. The color red signifies the Holy Spirit and martyrdom. St. Thomas More is the patron saint of lawyers. The Diocese of Lafayette-in-Indiana will celebrate the fifth annual Red Mass on Monday, October 5, 2020, at the Cathedral of St. Mary of the Immaculate Conception in Lafayette at 5:30 pm. All government officials (federal, state, local levels, executive, legislative, judicial branches), attorneys, paralegals, law students and their spouses are cordially invited to attend. One does not have to be Catholic to join us in prayer and fellowship for the legal community. The Red Mass is a tradition in the Catholic Church which dates back to the 13th century. The first Red Mass is believed to have been celebrated in the Cathedral of Paris in 1245, and thereafter the tradition spread throughout Europe. A Red Mass was initially celebrated to mark the beginning of the annual term of the courts but can be held at other times. The word “red” was originally used to describe the Mass in 1310, because the justices of the English Supreme Court wore scarlet robes. Over time the “Red” Mass came to have a deeper theological meaning, with red symbolizing the “tongues of fire” that descended upon the Apostles at Pentecost bestowing the gifts of the Spirit. -
Heavenly Venus: Mary Magdalene in Renaissance Noli Me Tangere Images
Heavenly Venus: Mary Magdalene In Renaissance Noli Me Tangere Images by Michelle Lambert-Monteleon A thesis submitted in partial fulfillment of the requirements for the degree of Master of Liberal Arts Department of Humanities and American Studies College of Arts and Sciences University of South Florida Major Professor: Naomi Yavneh, Ph.D. Mario Ortiz, Ph.D. Ruth Banes, Ph.D. Date of Approval: May 20, 2004 Keywords: magdalen, women, art, gender, sexuality © Copyright 2004 , Michelle Lambert-Monteleon Acknowledgments I would like to thank the entire Humanities department at USF for inspiring me as an undergraduate and graduate student to pursue my dream of becoming a professor of the humanities. Special thanks to Drs. Helena Szépe and Mario Ortiz for helping me to achieve my goal without any prior knowledge of my abilities. Your dedication is laudable. Dr. Ruth Banes, thank you for your guidance and for keeping me on the right track throughout my journey. And, of course, many thanks to Dr. Naomi Yavneh, who motivated, encouraged, supported, guided, and befriended a formerly befuddled and insecure student and helped her to become a confident woman ready to take on the world. I will forever be in your debt. I would also like to express my appreciation to my parents, Jerry and Betty Lambert, for supporting my endeavors in every way possible. Finally, a very special thank you to my husband, Chris Monteleon, whose indefatigable patience and unconditional love allowed me to pursue my goal unhindered. Table of Contents List of Figures ii Abstract -
Mary Magdalene in Renaissance Noli Me Tangere Images Michelle Lambert-Monteleon University of South Florida
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 5-20-2004 Heavenly Venus: Mary Magdalene In Renaissance Noli Me Tangere Images Michelle Lambert-Monteleon University of South Florida Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the American Studies Commons Scholar Commons Citation Lambert-Monteleon, Michelle, "Heavenly Venus: Mary Magdalene In Renaissance Noli Me Tangere Images" (2004). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/1124 This Thesis is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Heavenly Venus: Mary Magdalene In Renaissance Noli Me Tangere Images by Michelle Lambert-Monteleon A thesis submitted in partial fulfillment of the requirements for the degree of Master of Liberal Arts Department of Humanities and American Studies College of Arts and Sciences University of South Florida Major Professor: Naomi Yavneh, Ph.D. Mario Ortiz, Ph.D. Ruth Banes, Ph.D. Date of Approval: May 20, 2004 Keywords: magdalen, women, art, gender, sexuality © Copyright 2004 , Michelle Lambert-Monteleon Acknowledgments I would like to thank the entire Humanities department at USF for inspiring me as an undergraduate and graduate student to pursue my dream of becoming a professor of the humanities. Special thanks to Drs. Helena Szépe and Mario Ortiz for helping me to achieve my goal without any prior knowledge of my abilities. Your dedication is laudable. Dr. Ruth Banes, thank you for your guidance and for keeping me on the right track throughout my journey. -
Bulletin 26Th July 2020,First Holy Communions and the Sacrament Of
Bulletin 2nd August 2020 Bulletin 2nd August 2020 St Bridget of Sweden – Duplicated From Wikipedia, the free encyclopedia Bridget of Sweden (c. 1303 – 23 July 1373); born as Birgitta Birgersdotter, also Birgitta of Vadstena, or Saint Birgitta (Swedish: heliga Birgitta), was a mystic and saint, and founder of the Bridgettines nuns and monks after the death of her husband of twenty years. Outside of Sweden, she was also known as the Princess of Nericia[2] and was the mother of Catherine of Vadstena. (Though normally named as Bridget of Sweden, she was not a member of Swedish royalty.) She is one of the six patron saints of Europe, together with Benedict of Nursia, Saints Cyril and Methodius, Catherine of Siena and Edith Stein. The most celebrated saint of Sweden was the daughter of the knight Birger Persson[3] of the family of Finsta, governor and lawspeaker of Uppland, and one of the richest landowners of the country, and his wife Ingeborg Bengtsdotter, a member of the so-called Lawspeaker branch of theFolkunga family. Through her mother, Ingeborg, Birgitta was related to the Swedish kings of her era. She was born in 1303. There is no exact recording for which precise date. In 1316, at the age of 14[3] she married Ulf Gudmarsson of the family of Ulvåsa, Lord of Närke, to whom she bore eight children, four daughters and four sons. Six survived infancy, which was rare at that time. Her eldest daughter was Märta Ulfsdotter. Her second daughter is now honored as St. Catherine of Sweden. Her youngest daughter was Cecilia Ulvsdotter. -
The Mission and Ministry Jesus
The Mission and Ministry of Jesus A THEOLOGY OF JESUS Volume 1 The Mission and Ministry of Jesus Donald Goergen, O. P. A Michael Glazier Book published by The Liturgical Press Cover design by Mary Jo Pauly Copyright ® 1986 by Michael Glazier, Inc. Copyright ® 1990 by The Order of St. Benedict, Inc., Collegeville, Min- nesota. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopy- ing, recording, taping, or any retrieval system, without the written per- mission of The Liturgical Press, Collegeville, Minnesota 56321. Printed in the United States of America. Library of Congress Cataloging-in-Publication Data Goergen, Donald. The mission and ministry of Jesus / Donald Goergen. p. cm. Originally published: Wilmington, Del. : M. Glazier, 1986. (A Theology of Jesus ; 1). Includes bibliographical references and index. ISBN 0-8146-5603-X 1. Jesus Christ-Person and offices. 1. Title. II. Series: Goergen, Donald. Theology of Jesus ; v. 1. BT202.G57 1992 232-dc20 92-4826 CIP To Mom and Dad Table of Contents Preface .......................................................................... 9 Introduction .................................................................. 11 Part One: One of Us 1. Christology: An Invitation to an Encounter .............. 25 2. Jesus' Roots in Palestinian Judaism .......................... 46 3. Jesus and the People ................................................ 84 Part Two: Solidarity with God 4. The Origins of a Mission ........................................ -
St Catherine of Siena St Catherine of Siena
StSt CatherineCatherine ofof SienaSiena Feast day ~29th April ‘Growing in goodness’ St Catherine of Siena was born on the 25th of March, 1347 in Siena, Italy. She was the 23rd child of Jacopo and Lapa Benincasa. Catherine was so cheerful that her family gave her the nickname “Euphrosyne”, which means“joy” in Greek. As Catherine grew, she began to have mystical experiences, seeing guardian angels when she was only six. Later, Catherine had a vision of St Dominic and decided to join his religious order – the Dominicans. Her parents wanted her to get married, but Catherine cut off her hair as a protest and her father then said she should be left in peace. When Catherine was 16, she became a Dominican tertiary and she spent the next three years in prayer and meditation. Catherine grew in goodness, and other people gathered around her, inspired by Catherine’s contemplative life. Although Catherine never had any formal education, she became well respected as a mystic and a spiritual writer. She also began to become involved in public affairs and in 1374 she visited Florence. Following this visit, Catherine began travelling with her followers throughout northern and central Italy advocating reform of the clergy and advising people that repentance and renewal could be done through “total love for God.” Some people objected to Catherine’s involvement in public affairs, but she continued to write letters, asking the Pope to return to Rome from Avignon, and pleading for the unity of the Church. As she grew, Catherine surrendered her life completely to Jesus, seeing this as a goal to be reached through time. -
Adam Swift Et Nobody Else Tossups 1. This Artist Made a Foray Into Rockabilly, but Would Later Claim That the Best Use for Those Record Was As Frisbees
VETO 2017 - Adam Swift et nobody else Tossups 1. This artist made a foray into rockabilly, but would later claim that the best use for those record was as Frisbees. Ray Scott’s song “My Kind Of Music” complains about a girl who doesn’t see what’s so cool about one of this man’s songs and Willie Nelson’s “Angel Flying Too Close to the Ground”. A Shooter Jennings song references putting on a little of this artist and singing along. This artist was featured on that song, titled “4th of July”, and sings the chorus of his best-known song at the end. The chorus to Jason Aldean’s “Dirt Road Anthem” begins “Yeah I'm chillin' on a dirt road/Laid back swervin' like I'm” this man. For 10 points, name this country singer best known for “He Stopped Loving Her Today”. ANSWER: George Jones 2. An attempt to rescue one of these people sees a character disguise himself as a bear to enter a village, then give the bear costume to the person being rescued. That one of these people is nicknamed “Le Cerf Agile” and has a potential relationship with Cora Munro prevented by her kidnapping. One of these people named Wah-ta-Wah dies in between books in which these people appear, while another of these people dies as an old man at the end of The Pioneers. One of these people named Uncas is the title character of the novel in which he appears, and is killed by Magua at the end of that novel.