Review of Book: The Mystical Body of Christ as the Basic Principle of Religious Life

1940 ◽  
Vol 58 (1) ◽  
pp. 108-111
Keyword(s):  
Basic Principle ◽  
Religious Life ◽  
Body Of Christ

Introduction

2021 ◽  
pp. 1-21
Author(s):  
Joshua S. Easterling
Keyword(s):  
Religious Life ◽  
Spiritual Gifts ◽  
The Body ◽  
Alternative Conceptions ◽  
The Other ◽  
Body Of Christ ◽  
Late Medieval ◽  
The One

The introduction brings together the various intellectual formations which structure the book and which constellate within the anchoritic and para-anchoritic writings explored throughout each chapter. It discusses alongside Paul’s images of the body of Christ and the spiritual charismata (1 Cor. 12) the emphases within late medieval orthodox culture on the authority of reformed and (sexually) purified church elites. Those priorities enlisted the apostolic conception of Christ’s body and marginalized alternative conceptions of spiritual grace, particularly those implied within the Pauline model of the charisms. The cultural and textual negotiations that this rivalry elicited anchor the book’s central contentions regarding the angelic image and the spiritual gifts, which powerfully structured late medieval religious life. These images also operated within anchoritic texts as an immensely flexible shorthand for the intersecting but also rival ideals of corporate and hierarchical authority, on the one hand, and personal inspiration and charisma, on the other.

The Mysticism of a Modernist

1913 ◽  
Vol 6 (3) ◽  
pp. 316-325
Author(s):  
C. Delisle Burns
Keyword(s):  
Thirteenth Century ◽  
Religious Belief ◽  
Religious Life ◽  
Body Of Christ ◽  
Emotional Needs ◽  
Physical Body ◽  
Current Conception ◽  
The Past ◽  
Religious Feeling ◽  
The Universe

The current conception divides religious from scientific belief, so that it seems almost as if religious belief supplied our emotional needs and scientific belief did not. Put into crude terms, this is the sense in which all maintainers of old creeds, who are not merely obscurantist, oppose the dismemberment of tradition. They even say that it is not the mere sentiment which attaches to an inheritance from the past that makes an old creed seem necessary to an intelligent man. For this intelligent man must have in his life a glamor such as science can never give, and the glamor comes from the religious creed. On this ground the mysticism which has always accompanied and exalted intellectual views of the universe must be sought from our traditional creeds, for it can never arise from science and history.It is our purpose here to maintain the opposite. We shall endeavor to show how a mysticism may arise from the acceptance of science and history as the only possible intellectual views of the universe. So that what has been the chief argument for the maintenance of inherited creeds will be seen to be false. It does not in fact follow that the highest religious life can only arise from the acceptance of traditional creeds, simply because in the past there has been this connection. We are willing to admit that in the thirteenth century mysticism and deep religious feeling depended upon a belief in the eucharist as the physical body of Christ; but it by no means follows that the intellectual disagreement with such a belief implies a desertion of mysticism. This may seem very obvious; but we mean more. We mean that the highest mysticism does not depend even on the belief in a personal God, for the emotional needs of man are just as completely supplied by science and history as they ever were by any theology.

Interfaith relations in the context of freedom of religion

1996 ◽  
pp. 41-45
Author(s):  
Mykhailo Babiy
Keyword(s):  
Religious Life ◽  
Round Table ◽  
Freedom Of Religion ◽  
Scientific Conference ◽  
Interfaith Relations ◽  
History Of Religions ◽  
History Of ◽  
International Round ◽  
International Round Table

This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla"

Ukrainian community life of believers

2008 ◽  
pp. 110-134
Author(s):  
Pavlo Yuriyovych Pavlenko
Keyword(s):  
Religious Life ◽  
Main Task ◽  
Community Life ◽  
Religious Activity ◽  
Existence Of God ◽  
Religious System ◽  
Real Presence ◽  
The Status ◽  
Intimate Relations ◽  
The Individual

The cornerstone of any religion is its anthropological concept, which seeks to determine the essential orientations of man, to outline the ideological framework of its existence, to represent the idea of ​​its essence, purpose in earthly life. The main task of the religious system is the act of involving and subordinating man to the spiritual divine realm as the realm of the transcendental existence of God. Belief in the real presence of the latter implies a new understanding of oneself, which ultimately leads the religious individual to the desire to be involved in this transcendental existence, to have intimate relations with him, to have a consciousness inherent in God. Note that in this context, all human being is interpreted as a certain arena for this realization. Therefore, the religious life of the individual acquires the status of religious activity.

Summary

1998 ◽  
pp. 90-91
Author(s):  
Editorial board Of the Journal
Keyword(s):  
Religious Life ◽  
Religious Studies ◽  
Language And Literacy ◽  
The Church

In the first section “Scientific Reports and Notes” of the Bulettin there are published the papers by V. Suyarko “The Humanistic Mission of the Religious Studies”, O. Buchma “Personality, Society, Religion: the Spiritual Transformations on the Edge of the Millenium”, T. Gorbachenko “The Language and Literacy as the Components of the Church-Religious Life of the Christians”, G. Nadtoka “The Orthodox Monasteries in Ukraine of the 1900-1917”.

KEBIJAKAN POLITIK KERUKUNAN ANTARAGAMA DI INDONESIA ERA REFORMASI

2017 ◽  
Vol 9 (2) ◽  
pp. 407-424
Author(s):  
Jamaluddin Jamaluddin
Keyword(s):  
Transition Period ◽  
Religious Life ◽  
New Order ◽  
Reform Era ◽  
Policy Makers ◽  
Accommodation Space ◽  
Nation States ◽  
The Government ◽  
Definition Of ◽  
Cultural Reality

Indonesian reformation era begins with the fall of President Suharto. Political transition and democratic transition impact in the religious life. Therefore, understandably, when the politic transition is not yet fully reflects the idealized conditions. In addition to the old paradigm that is still attached to the brain of policy makers, various policies to mirror the complexity of stuttering ruler to answer the challenges of religious life. This challenge cannot be separated from the hegemonic legacy of the past, including the politicization of SARA. Hegemony that took place during the New Order period, adversely affected the subsequent transition period. It seems among other things, with airings various conflicts nuances SARA previously muted, forced repressive. SARA issues arise as a result of the narrowing of the accommodation space of the nation state during the New Order regime. The New Order regime has reduced the definition of nation-states is only part of a group of people loyal to the government to deny the diversity of socio-cultural reality in it. To handle the inheritance, every regime in the reform era responds with a pattern and a different approach. It must be realized, that the post-reform era, Indonesia has had four changes of government. The leaders of every regime in the reform era have a different background and thus also have a vision that is different in treating the problem of racial intolerance, particularly against religious aspect. This treatment causes the accomplishment difference each different regimes of dealing with the diversity of race, religion and class that has become the hallmark of Indonesian society.

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