Containment

2021 ◽  
pp. 206-226
Author(s):  
Stephen R. Shaver
Keyword(s):  
Roman Catholic ◽  
The Body ◽  
Eastern Orthodox ◽  
Spatial Imagery ◽  
Image Schema ◽  
The Senses

The second of three chapters exploring spatial imagery, Chapter 8 explores the motif of containment—the idea that Christ’s body and blood are “in” or “under” the bread and wine. The CONTAINER image schema has two significant entailments for eucharistic presence: transitivity (if A is in B and B is in C, A is in C) and concealment (something inside an opaque container cannot be seen). Transitivity enables Christians who take the eucharistic elements into their bodies to understand Jesus in turn to be inside them. Concealment facilitates reflection on the fact that the body and blood of Christ are not accessible to the senses. Roman Catholic and Lutheran traditions make significant use of containment imagery; Reformed and Eastern Orthodox traditions have been reticent but have been willing to use it on occasion. The chapter also gives specific attention to transubstantiation as a special combination of change and containment motifs.

Conduit

2021 ◽  
pp. 227-242
Author(s):  
Stephen R. Shaver
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Spatial Imagery ◽  
The Third ◽  
The Holy Spirit ◽  
Image Schema

The third of three chapters exploring spatial imagery, Chapter 9 presents the conduit, a distinctively Reformed motif, which portrays Jesus Christ as located in heaven and connected to believers on earth by means of the Holy Spirit. The conduit is a SOURCE-PATH-GOAL image schema by which the body and blood of Christ reach from heaven to the recipient. Typically, this is understood as taking place by faith rather than through physical eating. On occasion, however, Reformed writers use prepositions like par or per, which convey a sense that the body and blood might be received “through” the consecrated bread and wine. More frequently, they use these prepositions in connection with the idea that Christ might be seen through the elements. The chapter proposes that this might create possibilities for Reformed theologians today to experiment with conduit imagery as a component of an ecumenical repertoire of motifs for eucharistic presence.

Change

2021 ◽  
pp. 183-205
Author(s):  
Stephen R. Shaver
Keyword(s):  
Roman Catholic ◽  
Eastern Orthodox ◽  
Spatial Imagery ◽  
Form Part ◽  
Ecumenical Theology

This is the first of three chapters exploring motifs based on spatial imagery. It argues that much Christian language about eucharistic presence is based on the primary metaphor CHANGE IS MOTION (and, to lesser extents, CHANGING IS BEING MADE and CHANGING IS BEING BORN). Roman Catholic and Eastern Orthodox traditions rely heavily on change imagery, while Lutheran and Reformed traditions have been cautious about its use partly because of an insistence that the eucharistic elements remain bread and wine. The chapter argues that the change motif should form part of a multiply metaphorical ecumenical theology of eucharistic presence and that there are resources in Lutheran and Reformed traditions that can facilitate its acceptance. It also argues that high-sacramental traditions in turn should be willing to affirm that the consecrated elements are bread and wine—though not ordinary bread and wine.

Cinema and the Haptic in Modern Japan

Screen Bodies ◽  
2018 ◽  
Vol 3 (1) ◽  
pp. 23-36
Author(s):  
Daisuke Miyao
Keyword(s):  
The Body ◽  
Film Culture ◽  
Visual Medium ◽  
German Cinema ◽  
The Status ◽  
The Senses ◽  
Modern Japan

The process of modernization in Japan appeared as a separation of the senses and remapping of the body, particularly privileging the sense of vision. How did the filmmakers, critics, and novelists in the 1920s and 1930s respond to such a reorganization of the body and the elevation of vision in the context of film culture? How did they formulate a cinematic discourse on remapping the body when the status of cinema was still in flux and its definition was debated? Focusing on cinematic commentary made by different writers, this article tackles these questions. Sato Haruo, Ozu Yasujiro, and Iwasaki Akira questioned the separation of the senses, which was often enforced by state. Inspired by German cinema released in Japan at that time, they explored the notion of the haptic in cinema and problematized the privileged sense of vision in this new visual medium.

Youthful victimization in post-war Bosnia and Herzegovina: A multi-level analysis of a national sample

2021 ◽  
pp. 147737082098882
Author(s):  
Carter Rees ◽  
L Thomas Winfree
Keyword(s):  
Bosnia And Herzegovina ◽  
Ethnic Diversity ◽  
Roman Catholic ◽  
National Sample ◽  
Eastern Orthodox ◽  
Group Threat ◽  
Peace Accord ◽  
School Aged Children ◽  
Post War ◽  
Threat Theory

Intra-national conflicts with racial or ethnic elements can complicate post-war reconciliation. From 1992 to 1995, much of the former Yugoslavia, a nation largely drawn from three distinct ethnic groups, was embroiled in such a conflict. After the signing of the Dayton Peace Accord, it was feared that schools would become a surrogate battlefield for school-aged children within the newly created nation of Bosnia and Herzegovina (BiH). Group threat theory and the imbalance of power thesis provide differing views on such conflicts. Group threat theory posits that as a population – in this case a school – approaches maximum ethnic diversity, the residents – in this case the students – will feel increasingly threatened, resulting in higher cross-group victimizations. The imbalance of power thesis suggests that a group’s decision to victimize another group depends on the relative lack of ethnic diversity: The extent to which one ethnic group dominates a school, the likelihood of victimization of any smaller groups increases. We explore which of these two theories best explains victimization levels within a sample of 2003 school-aged BiH adolescents born in areas dominated by Muslim Bosnians, Eastern Orthodox Serbians, or Roman Catholic Croatians. We find that there is an ethnic component to victimizations: students born in Serbia face higher levels of victimization than do their Bosnian-born counterparts under conditions that fit better with group threat theory than the imbalance of power thesis. We speculate about the significance of these findings for national ethnic harmony in BiH.

What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin

Ecclesiology ◽  
2013 ◽  
Vol 9 (1) ◽  
pp. 66-74
Author(s):  
Kenneth Wilson
Keyword(s):  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
The Body ◽  
Roman Catholic Church ◽  
Body Of Christ ◽  
Per Se ◽  
The Church

Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

scholarly journals alienated human

2021 ◽  
Vol 5 (1) ◽  
pp. 247-262
Author(s):  
Nguyen Anh Quoc ◽  
Nguyen Minh Tri ◽  
Nguyen Anh Thuong ◽  
Dinh The Hoang ◽  
Nguyen Van Bung
Keyword(s):  
Spare Parts ◽  
The Body ◽  
Body Parts ◽  
Human Beings ◽  
Internal Organs ◽  
Man And Nature ◽  
The Senses ◽  
And Behavior

Man and nature is a unity between body and individual in behavior. Humans are liberty, creative, happy subjects in behavior and labor. By behavior and labor, humans produce tools, spare parts, machines, and robots to replace internal organs, lengthen the senses, and lengthen defective body parts. Evolution is no longer a mutation in the body but the assembly of accessories into organs, senses, and body parts when needed. People use devices that are manufactured to be used for what people want depending on specific conditions and circumstances. Labor and behavior make objectification of people, but alienated behavior and alienated labor make humanize the object. The time to enjoy liberty, creativity, and happiness is human, and the time to perform alienated behavior and alienated labor is the time to live for the non-human. People are corrupted into slavery to standards, money. It is the process of self-torture, torturing oneself; and the nobility of standards, the wealth of money is the unhappy product of life. Humans are liberty, creative and happy subjects; alienated human beings are all helpless, unhappy, deceit. Money, standards are products of helplessness, unhappiness, lies. Standards, money remove people from life.

Il De immortalitate animae di Agostino nella critica più recente

Augustinianum ◽  
2021 ◽  
Vol 61 (1) ◽  
pp. 103-135
Author(s):  
Nello Cipriani ◽  
Keyword(s):  
The Body ◽  
Ontological Status ◽  
Divine Nature ◽  
The Senses ◽  
Immortality Of The Soul

In De immortalitate animae Augustine is not satisfied with completing his proof of the immortality of the soul – which had been left open in the second book of the Soliloquies –; he also answers some possible objections, demonstrating that the rational soul cannot cease to exist, it cannot die, nor can it change into an irrational body or soul. Furthermore, remaining faithful to the programmatic declaration of never wanting to stray from the authority of Christ (Acad. 3, 20, 43), he specifies the ontological status of the soul by affirming that it is, in itself, mutable and therefore not of a divine nature, as Varro had argued. Nor is it a substance foreign to the body, as the Platonists claimed, because the soul has an appetitus ad corpus and, if it questions itself, it easily discovers that it desires nothing else «except to do something, to know with intelligence or with the senses, or only to live, as far as this is in its power» (nisi agendi aliquid, aut sciendi, aut sentiendi, aut tantummodo vivendi in quantum sua illi potestas est).

The Coptic and Ethiopian Dispute over Deir al-Sultan in Jerusalem

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
Roman Catholic ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Ethiopian Orthodox ◽  
Ethiopian Church

This chapter discusses Marcus Simaika's involvement in the dispute between the Copts and Ethiopians regarding what is known as Deir al-Sultan or the Imperial Monastery in Jerusalem. Ethiopia has long been acquainted with monotheism, and the Ethiopian Church is the largest of all the Oriental Orthodox churches. The Coptic Orthodox Church of Alexandria has a longstanding relationship with the Ethiopian Orthodox Tawahedo Church and the Eritrean Orthodox Tawahedo Church. Tawahedo means 'unified,' referring to the single unified nature of Christ, as opposed to the belief in the two natures of Christ held by the Roman Catholic and Eastern Orthodox churches. The patriarchs of Alexandria, Antioch, Jerusalem, and many others had refused to accept the two-natures doctrine decreed by the Council of Chalcedon in 451, and these churches are sometimes referred to as monophysite. Simaika maintained that Deir al-Sultan belonged to the Coptic community from time immemorial.

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