Showing papers in "Theology in 1988"
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TL;DR: In this article, the authors present an analysis of the relationship between discipline and Punish in the context of the history of the Buddhist Church and its relation to the development of language.
Abstract: P·59· 10 Foucault, The Archaeology of Knowledge (Tavistock 1972), p. 2 I. I I Cantwell Smith, op. cit., p. 191. 12 Bottomore, op. cit., p. 415. 13 Wuthnow, op. cit., p. 18. 14 ibid., p. 23· 15 ibid., p. 24· 16 Smart, op. cit., p. 148. 17 ibid., p. 7g· 18 Urwin, 'Power Regulations and the Emergence of Language', Changing the Subject (Methuen Ig84), p. 275. 19 Barthes, Mythologies (Paladin 1973), p. log. 20 Foucault, The Archaeology ofKnowledge, p. 49. 2 I ibid., p. 27. 22 Strange, The Catholic Faith (Oxford University Press Ig86), p. 108. 23 Holt, Discipline (Delhi, Motilal Banarsidass, 198 I). 24 Michael Hill, A Sociology ofReligion (Heinemann Educational Books 1973), P·155· 25 Holt, op. cit., p. 119. 26 Foucault, Discipline and Punish (Peregrine 1979), p. 170. 27 ibid., p. 184. 28 Tambiah, Buddhism and the Spirit Cults in North-East Thailand (Cambridge University Press 1970), p. 88. 29 Melford E. Spiro, Buddhism and Society (University of California Press 1982), pp. 310-1 I. 30 Tambiah, op. cit., p. 81. 3 I ibid., p. 86. 32 Ajahn Sumedho, Head of the English Sangha, Honorary President of the Buddhist Society, 'The Family', public talk, 'Amaravati', 5/10/86. 33 Collins, Selfless Persons (Cambridge University Press 1982), p. 3. 34 ibid. 35 Geertz, Islam Observed, quoted in Collins, op. cit., p. 262. 36 ibid., p. 3.
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TL;DR: Stevenson as discussed by the authors, 'Lex Grandi and Lex Credendi-Strange BedFellows?' in Scottish Journal of Thenlogy, 39 (1986), pp. 237ff (whole article, pp. 225-41).
Abstract: 3 Hal Koch" Danmarks Kirke Gennem Tiderne (Copenhagen, Gyldendal, 1949), p. 116. The Danish Eucharist lost its Kyrie and Gloria under influence from the Enlightenment theologians. This was also the time in Germany when eucharistic vestments disappeared. 4 Information from family papers, as well as correspondence with Pastor Gunther Hintze, Augustenborg Church. 5 T. G. A. Baker, Questioning Worship (London, SCM Press, 1977). 6 See Kenneth W. Stevenson, 'Lex Grandi and Lex Credendi-Strange BedFellows?: Some Reflections on Worship and Doctrine' in Scottish Journal of Thenlogy, 39 (1986), pp. 237ff (whole article, pp. 225-41). 7 See Kenneth W. Stevenson, Eucharist and Offering, with foreword by Mark Santer (New York, Pueblo, 1986). 8 See Michael Vasey, Reading the Bible at the Eucharist, Grove Worship Series 94 (Bramcote, Grove, 1986), pp. 13ff.
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TL;DR: The Way of the Christian Mystics (WOC) series as discussed by the authors is a collection of books about the way of the Carmelite Mystics, with a focus on the use of metaphor.
Abstract: 8 Burrows, op. cit., p. 17. 9 ibid., p. 13· 10 ibid., pp. 107-8. I I ibid., P' 58. I 2 cf. Spiritual Canticle Prologue I and 2. 13 Kieran Kavanaugh (tr.), John of theCross: Selected Writings, CWS (Paulist Press and SPCK Ig87). 14 Institute of Carmelite Studies, Washington DC, Ig73. 15 Colm Luibheid (tr.), Complete Works ofthePseudo-Dumysius, CWS (Paulist Press and SPCK Ig87). 16 Cyprian Smith, The Way ofParadox (Darton, Longman and Todd Ig87). 17 Richard Woods, Eckhart's Way, TWCM (Darton, Longman and Todd Ig87). 18 'The Way of the Christian Mystics' series, general editor Noel O'Donoghue (Wilmington, Delaware, Michael Glazier Inc., and reprinted by Darton, Longman and 'Todd). Other books in the series include Noel O'Donoghue, Patrick of Ireland; Mary Ann Fatula, Catherine of Siena's Way; and Patricia O'Connor, In Search ofTherese. More volumes are projected. Ig Frank Tobin, Meister Eckhart: Thought and Language (Philadelphia, University of Pennsylvania Press, Ig86). 20 Cyprian Smith, op. cit., p. 27. 2 I ibid., e.g. p. 5 I. 22 ibid., p. 57. 23 Monica Furlong, Therese ofLisieux (Virago I g87). 24 Patricia O'Connor, In Search of Therese (Darton, Longman and Todd Ig87), in the series 'The Way of the Christian Mystics' mentioned above. 25 Hans Urs von Balthasar, Therese of Lisieux (Sheed and Ward 1953) and Simon Tugwell, W\"ays ofImperfection (Darton, Longman and Todd 1984). 26 Caroline Walker Bynum, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (University of California Press 1987). 27 William Thompson, Fire and Light: The Saints and Theology (New York and Mahwah, Paulist Press, 1987).
TL;DR: The body of Christ is to be found among all races and on both sides of the Iron Curtain; and against those worldly powers and principalities which try to divide the Body of Christ as discussed by the authors.
Abstract: which is the antithesis of the gospel. Ministry remains focused in the Body of Christ for the healing of all creation. Our community is now very much bigger than the parish unit. As early as the eighteenth century,]ohn Wesley had noticed that things were starting to appear that way. The minister must witness to the Body of Christ, which is to be found among all races and on both sides of the Iron Curtain; and against those worldly powers and principalities which try to divide the Body. This can seem so immense a task that it produces a neurotic activism, very different to the accepting and liberating love of the risen Christ. Christian ministry is only authentic when it puts on Christ.
TL;DR: In the case of the faith, however, such sloppy mobility cannot be entertained as mentioned in this paper, for there is little machinery in any Church for achieving such admission: the change is none the less real for all that, ifwe are interested in what is actually and generally believed.
Abstract: when it is a case of doctrines of the faith-there surely such sloppy mobility cannot be entertained. Yet the distinction is hard to sustain. One need only point to a range of beliefs in the area of eschatology (e.g. eternal punishment and the severity of judgement) or to the weight given to the factors distinguishing one Church from another, to see that this is so. There is, in this sphere, less likely to be open admission of change (by synodical decisions or the like), for there is little machinery in any Church for achieving such admission: the change is none the less real for all that, ifwe are interested in what is actually and generally believed. On the grand scale, and largely without comment, minds change. And in the process, naturally, balances shift, so that today's conservative scarcely bats an eyelid at ideas which would have sent his grandfather reaching for bell, book, and candle, and yesterday's responsible conservatism, where it survives, is just freakish. There is here not just material to prompt reflective caution. There is a serious theological point-and a problem which demands much more attention than it receives. The theological point is that, given our creaturely (and therefore relativized) status, we should hold and state all our beliefs, howsoevermuch 'revealed', with that strange, rare combination of conviction and provisionality which only deep surrender to God may impart. We can then be free to attend to the problem which needs investigation: the nature of the process whereby minds are silently changed; so that we may at least know ourselves better and even behave and believe with more open-eyed and subtly authentic fidelity. So we may avoid the odd mixture of avowed traditionalism and unacknowledged novelty which is so common among us.
TL;DR: There has been an explosion of Blake studies, especially in the USA as mentioned in this paper, with a focus on the 'creeping Jesus' figure of Blake's Songs of Innocence and Experience.
Abstract: I G. E. Bentley, Harold Bloom, David Bindman, Kay and Rog-er Easson, David V. Erdman, Northrop Frye, John E. Grant, Geoffrey Keynes, Milton Klonsky, Kathleen Raine, Ruthven Todd, to name but a few. There has been an explosion of Blake studies, especially in the USA. 2 'This Christ is seen nowhere else in Innocence', says Leader. He is a 'creeping Jesus' figure (Reading Blake's Songs, p. 115). For the plates, see the facsimile Songs ofInnocence and Experience (Rupert Hart-Davis, The Trianon Press 1967). 3 From The Complete Writings of William Blake, ed. Geoffrey Keynes (Oxford University Press 1966 edn), p. 717. 4 'Holy Thursday', the fourth poem in Experience. S The Complete Writings ofWilliam Blake, p. 7 I 7· 6 Jerusalem, ch. 2, pl. 43, 1. 4 I. 7 Psalm SI. 18.