Laments by Nicetas Choniates and Others for the Fall of Constantinople in 1204

2017 ◽  
Author(s):  
Michael Angold
Keyword(s):  
Emotional Reaction ◽  
The Self ◽  
The People ◽  
The Face ◽  
The Church

Nicetas Choniates’s History contains a famous lament for the fall of Constantinople in 1204 to the crusaders. It is beautifully phrased, but so conventional that it tells us very little about the emotional reaction of the Byzantines to a dreadful event. More interesting are the funeral orations delivered soon afterwards by survivors for those they had lost, because they mixed tears of grief over the departed, with tears of shame for the overthrow of Byzantium. In doing so, their authors, who were drawn from the highest ranks of the church and imperial administration, reveal the self-regard of the elite, which ran Byzantium. They could not understand how beings, as superior as they were, had been bested by a rabble of foreigners. At least, they knew they were not to blame. Their message was that they and their friends and relatives had displayed their moral and spiritual worth in the face of the indignities that were heaped upon them. They could see that this was God’s way of testing them for the failings of others. It was their duty as the guardians of Orthodoxy to lead the people of Byzantium through this challenge.

True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland

2016 ◽  
Vol 85 (2) ◽  
pp. 219-245 ◽  
Author(s):  
Kathryn Rose Sawyer
Keyword(s):  
First Principles ◽  
Historical Context ◽  
Recent Scholarship ◽  
The People ◽  
Church Hierarchy ◽  
The Social ◽  
Church Of Ireland ◽  
The Face ◽  
Political Realities ◽  
The Church

The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.

The Virgin Mary and the People of Liguria: Image and Cult

2004 ◽  
Vol 39 ◽  
pp. 280-297
Author(s):  
Jane Garnett ◽  
Gervase Rosser
Keyword(s):  
Twentieth Century ◽  
Local Church ◽  
Large Scale ◽  
Church Leaders ◽  
Virgin Mary ◽  
Corpus Christi ◽  
The People ◽  
The Face ◽  
The City ◽  
The Church

We begin with an image, and a story. Explanation will emerge from what follows. Figure 1 depicts a huge wooden statue of the Virgin Mary, once the figurehead on the prow of a ship, but now on the high altar of the church of Saints Vittore and Carlo in Genoa, and venerated as Nostra Signora della Fortuna. On the night of 16-17 January 1636 a violent storm struck the port of Genoa. Many ships were wrecked. Among them was one called the Madonna della Pieta, which had the Virgin as its figurehead. A group of Genoese sailors bought this image as part of the salvage washed up from the sea. First setting it up under a votive painting of the Virgin in the harbour, they repaired it, had it repainted, and on the eve of Corpus Christi brought it to the church of San Vittore, close by the port. A famous blind song-writer was commissioned to write a song in honour of the image. Sailors and groups of young girls went through the streets of the city singing and collecting gifts. The statue became at once the focus of an extraordinary popular cult, thousands of people arriving day and night with candles, silver crowns, necklaces, and crosses in gratitude for the graces which had immediately begun to be granted. Volleys of mortars were let off in celebration. The affair was managed by the sailors who, in the face of mounting criticism and anxiety from local church leaders, directed devotions and even conducted exorcisms before the image. To stem the gathering tide of visitors and claims of miracles, and to try to establish control, the higher clergy first questioned the identity of the statue (some held it to represent, not the Virgin, but the Queen of England); then the statue was walled up; finally the church was closed altogether. Still, devotees climbed into the church, and large-scale demonstrations of protest were held. The archbishop instituted a process of investigation, in the course of which many eye-witnesses and people who claimed to have experienced miracles were interviewed (giving, in the surviving manuscript, rich detail of their responses to the image). Eventually the prohibition was lifted, and from 1637 until well into the twentieth century devotion to Nostra Signora della Fortuna remained strong, with frequent miracles or graces being recorded. So here we have a cult focused on an image of secular origin, transformed by the promotion of the sailors into a devotional object which roused the enthusiasm of thousands of lay people. It was a cult which, significantly, sprang up at a time of unrest in the city of Genoa, and which thus focused pressing issues of authority. The late 163os witnessed growing tension between factions of ‘old’ and ‘new’ nobility, the latter being marked by their hostility to the traditional Genoese Spanish alliance. Hostilities were played out both within the Senate and in clashes in the streets of the city. The cult of Nostra Signora della Fortuna grew up in this context, but survived and developed in subsequent centuries, attracting devotion from all over Italy.

scholarly journals REPRESENTASI POLA PERILAKU TASAWUF DALAM MEMBANGUN DINAMISASI MASYARAKAT GLOBAL

2020 ◽  
Vol 6 (1) ◽  
pp. 41
Author(s):  
Muhammad Natsir
Keyword(s):  
Human Life ◽  
The Self ◽  
Religious Behavior ◽  
Cultural Rights ◽  
The People ◽  
The Face ◽  
The Times ◽  
And Behavior ◽  
Political Economic ◽  
Islamic Values

<p align="center"><strong>Abstrak</strong></p><p>Islam agama Rahmatan lil ‘alamin yang mengajarkan sikap <em>wasathiyah</em> sesuai dengan metodologi Al-Qur’an, yaitu lembut, santun, ramah, berlapang dada, dan mengandalkan kekuatan doa. Wajah Islam Nusantara yang dibawa oleh para mujahid sufi wali sanga adalah  sangat kental diwarnai oleh corak Tasawuf, yaitu corak keIslaman yang lembut, santun dan toleran. Para Ulama’ dari kurun waktu ke waktu yang lain telah memposisikan dirinya sebagai obor umat, yang senantiasa membimbing umat agar menjadi sebatang pohon yang indah. Akar keyakinan yang kokoh; batang, dahan, ranting dan dedaunannya adalah istiqomah; sedangkan buah pohon keIslaman adalah integritas akhlak, etika, dan moral.</p><p>Ajaran Islam memiliki tiga pilar; iman, Islam dan ihsan, kemudian berkembang menjadi akidah, syari’ah, dan akhlak atau tawhid, fikih dan Tasawuf. Ihsan merupakan essensi Tasawuf dan sebaliknya, keduanya merupakan pilar utama untuk membangun pribadi Muslim yang saleh, yaitu pribadi yang tercermin pada diri dan perilaku Nabi Muhammad SAW sebagai Al-Qur’an hidup.</p><p>Indonesia telah masuk pada abad ke-21 atau abad global, banyak masyarakat muslim yang berhasil menduduki posisi strategis di segala ranah kehidupan; politik, ekonomi, sosial dan budaya, yang seharusnya mewarnai Indonesia dengan nilai-nilai keIslaman semisal etos kerja, produktifitas, professional, dan integritas yang berujung pada <strong>kemaslahatan umat manusia</strong>. Akan tetapi, moralitas mereka kotor karena hanya menunjukkan simbol-simbol keIslaman saja. Ihsan (Tasawuf) dipahami secara inklusif; terbatas pada ranah perilaku peribadatan saja, sehingga Rekontekstualisasi nilai-nilai Tasawuf pada seluruh ranah kehidupan manusia akan menjadi wujud perilaku nyata sebagai representasi dari nilai ajaran tasawuf itu sendiri untuk mewujudkan <em>maslahah</em> bagi manusia yang dinamis seiring perkembangan zaman.</p><p><strong>Kata Kunci : Representasi, Tasawuf, masyarakat, global</strong></p><p align="center"><strong>Abstract</strong></p><p> </p><p>Islam Rahmatan lil 'alamin religion that teaches attitude wasathiyah accordance with the methodology of the Qur'an, that is gentle, courteous, friendly, diledang chest, and rely on the power of prayer. The face of Islamic archipelago brought by the Sufi sage mujahid is very strongly colored by the style of Sufism, ie the pattern of keIslaman gentle, polite and tolerant. The Ulama 'from time to time others have positioned themselves as the torch of the Ummah, who constantly guides the people into a beautiful tree. The root of firm beliefs; stems, branches, twigs and leaves are istiqomah; while the fruit of Islamic trees is the integrity of morals, ethics, and morals.</p><p>Islamic teachings have three pillars; faith, Islam and ihsan, then developed into aqidah, shari'ah, and morals or tawhid, fiqh and mysticism. Ihsan is the essence of Sufism and vice versa, both of which are the main pillars for building a pious Muslim personality, a person who is reflected in the self and behavior of Prophet Muhammad as the living Qur'an.</p><p>Indonesia has entered the 21st century or the global century, many Muslim societies have succeeded in occupying strategic positions in all spheres of life; political, economic, social and cultural rights, which should color Indonesia with Islamic values such as work ethic, productivity, professional, and integrity that lead to the benefit of mankind. However, their morality is dirty because it shows only the symbols of Islam. Ihsan (Sufism) is understood inclusively; confined to the domain of religious behavior only, so that Rekontekstualisasi the values of Sufism on the entire realm of human life will be a manifest behavior as a representation of the value of the teachings of Sufism itself to realize the maslahah for human dynamic as the times.</p><p><strong>Keywords: Representation, Sufism, society, global</strong></p>

scholarly journals Philip Neri and Charles Borromeo as Models of Catholic Reform

Perichoresis ◽  
2020 ◽  
Vol 18 (6) ◽  
pp. 119-136
Author(s):  
Charles D. Fox
Keyword(s):  
Sixteenth Century ◽  
Institutional Reform ◽  
Protestant Reformation ◽  
The Core ◽  
The People ◽  
Counter Reformation ◽  
The Face ◽  
Catholic Reform ◽  
The Church

AbstractIn the face of the external challenge of the Protestant Reformation, as well as the internal threat of spiritual, moral, and disciplinary corruption, two Catholic saints worked tirelessly to reform the Church in different but complementary ways. Philip Neri (1515–95) and Charles Borromeo (1538–84) led the Catholic Counter–Reformation during the middle–to–late sixteenth century, placing their distinctive gifts at the service of the Church. Philip Neri used his personal humility, intelligence, and charisma to attract the people of Rome to Christ, while Charles Borromeo employed his gifts for administration and his experience as a top aide to the pope to promote needed institutional reform. Both men achieved great personal holiness and moved others to holiness of life. It is their response to and sharing of the ‘universal call to holiness’, then, that constitutes the core of both of their approaches to ecclesial reform. Their focus on holiness, expressed in an emphasis on either the ‘charismatic’ or ‘hierarchical’ dimensions of the Church’s life, also provides a model for today’s Church, scarred as she is by scandal and in need of a new movement of reform.

scholarly journals Misericórdia: opção fundamental para o agir cristão na atualidade

2018 ◽  
Vol 32 (3) ◽  
Author(s):  
Ellton Luis Sbardella ◽  
Clélia Peretti
Keyword(s):  
Present Article ◽  
Catholic Church ◽  
Christian Faith ◽  
Human Being ◽  
Pope Francis ◽  
The People ◽  
The Face ◽  
Sacred Scripture ◽  
The Subject ◽  
The Church

O presente artigo apresenta reflexões bíblicas e do magistério da Igrejasobre o tema da misericórdia. A misericórdia é o fundamento para os desafios que a fé cristã enfrenta diante das diferentes manifestações de violência na nossa sociedade. O tema da misericórdia está presente na Sagrada Escritura e no Catecismo da Igreja Católica (CIC), o qual nos mostra a concretização da ação misericordiosa de Deus em Jesus para todo ser humano. A Bula Misericordiae Vultus, do Papa Francisco, na  proclamação do Jubileu Extraordinárioda Misericórdia, apresenta com clareza o rosto da misericórdia de Deus, sua presença e ações manifestas no caminhar e na história do povo. O desafio do cristão hoje é uma prática evangélica da misericórdia, que ofereça respostas de libertação àquilo que fere a dignidade do homem e da mulher.Palavras-chave: Misericordiae Vultus. Deus é misericórdia. Violência e misericórdia.Abstract: The present article presents biblical reflections and the magisterium of the Church on the subject of mercy. Mercy is the foundation for the challenges that the Christian faith faces in the face of the different manifestations of violence in our society. The theme of mercy is present in Sacred Scripture and in the Catechism of the Catholic Church (CCC) which shows us the concreteness of the merciful action of God in Jesus for every human being. The Bull Misericordiae Vultus of Pope Francis in the proclamation of the extraordinary jubilee of mercy clearly presents the face of the mercy of God, his presence and actions manifested in the way of the people and in his history. The challenge of the Christian today is an evangelical practice of mercy offering answers of deliverance to that which hurts the dignity of man and woman.Keywords: Misericordiae Vultus. God is mercy. Violence and mercy.

Ancient Near Eastern Religions and the Writings

2018 ◽  
pp. 356-368
Author(s):  
Daniel C. Snell
Keyword(s):  
Near East ◽  
The Self ◽  
First Century ◽  
Jewish Tradition ◽  
Near Eastern ◽  
Religious Traditions ◽  
Self Confidence ◽  
The People ◽  
The Face ◽  
First Millennium

A survey of the Writings shows surprisingly little contact with the religious environment of the Ancient Near East, in which Jews lived in the late first millennium bce. The reasons for this lack do not derive from lack of opportunity but from the self-confidence of the Jewish tradition in the face of polytheism. This finding seems to show that the sense of Judaism as all-sufficient and convincingly monotheistic had been established at least in the minds of the people who brought together the Writings. Although Jews in the late first century bce were exposed to a cacophony of other religious traditions, their interactions do not show up in the Writings, except as critiques or mocking of other traditions.

scholarly journals Hutan Dibabat, Masyarakat Melarat, Masa Depan Gelap Refleksi Teologis atas Keberpihakan Gereja Terhadap Masyarakat dalam Upaya Pelestarian Alam

2019 ◽  
Vol 19 (1) ◽  
pp. 80-97
Author(s):  
I Ketut Gegel
Keyword(s):  
Catholic Church ◽  
Local Community ◽  
Human Life ◽  
Human Being ◽  
Critical Question ◽  
The Earth ◽  
The People ◽  
The Face ◽  
The Church ◽  
Real Action

The Dayak community is known as a community that is close to nature, and even, can be said they unite themselves with nature. Nature is a "home" for shelter, a "pool" for fishing and Savannah for hunting wilds animals. Short words, nature is a treasure that is not counted in their lives. Therefore, when nature was damaged by investors for mining and coconut palm plantation businesses, the Dayak community was faced with great difficulties to maintain the sustainability for their own lives, because the nature that sustains their lives today has been damaged and destroyed. The critical question that arises: "How to deal with this challenge and who should help them fight for their rights in the face of greedy investors?” Fighting alone, should be difficult, because they should faced not only investors, but also by two other forces, namely: security authorities and local authorities. For this reason, other institutions are needed to help overcome this difficulty. The Catholic Church is an institution which present among Dayak community and together with them, fighting and protect their rights and lives. The Church's partisanship is a clear evidence of the embodyment of its main mission, that is, proclaiming the Goos News for the people. This noble task, merely, does not layed down in the act of liturgical cult, but also in real action, in concrete actions to fight for the rights, freedoms and the goodness of human life. Through these actions, the Church presents salvation to human being. Of course, the effort and commitment to ptotect local community and nature will produce more a good and better result when done together with other institutions. Therefore, Pope Francis through his Encyclical Letter Laudato Si, invites all parties who are well-wished to be jointly involved in seeking salvation for everyone through concrete efforts, that is, to protect the earth, our common home.

scholarly journals Comunidade apostólica primitiva: fundamento e modelo para a Igreja. Raízes bíblicas e teológicas da “Igreja de Comunhão”

2018 ◽  
Vol 76 (301) ◽  
pp. 110-140
Author(s):  
Claudemir Rozin
Keyword(s):  
Acts Of The Apostles ◽  
Early Church ◽  
Initial Experience ◽  
Christian Community ◽  
Principal Characteristics ◽  
The People ◽  
The Face ◽  
New Challenges ◽  
The One ◽  
The Church

Síntese: A primeira comunidade cristã, mais especificamente a comunidade de Jerusalém, é o rosto da Igreja nascente. Ela traz em si as principais características da experiência daqueles que assumem o seguimento de Jesus, impulsionados pela força do Espírito do Ressuscitado e convocados por sua Palavra para continuar sua missão. Formam comunidade, reúnem-se por um motivo único, fazem memória dos fatos e da vida de Jesus, praticam o amor fraterno, partilham os bens com os mais necessitados: nasce a Igreja. Esta experiência originária traz os valores básicos que formam a comunidade cristã, narrada nos Atos dos Apóstolos. Tais valores são os pilares que estruturam a vida eclesial, fundamento e modelo para toda a Igreja. A experiência inicial de profunda comunhão (Koinonia) será a base segura para a Igreja sempre se renovar, retomando constantemente sua identidade e sua missão diante dos novos desafios que vão surgindo em sua história.Palavras-chave: Igreja. Comunidade primitiva. Comunhão/Koinonia. Partilha. Modelo. Perseverança.Abstract: The first Christian community, or more specifically, the community of Jerusalem, is the face of the early Church. It possessed the principal characteristics of the people who accepted to follow Jesus, driven by the power of the Spirit of the One who was risen and brought together by his Word in order to continue his mission. They form a community, they come together for a single purpose, they recall the deeds and the life of Jesus, they exercise a fraternal love, and they share their goods with those who are most in need: the Church is born. This original experience possesses the values that form the Christian community, in line with the account given in the Acts of the Apostles, providing the pillars around which the life of the Church would be built, a foundation and the model for the whole Church. This initial experience of deep communion (Koinonia) would offer a sure foundation to a Church that would always seek renewal, by returning to its identity and mission in the face of the new challenges that emerge in the course of time.Keywords: Church. Early community. Communion/Koinonia. Sharing.Model. Perseverance.

Counter-Reformation Sanctity: The Bollandists' Vita of Blessed Hemma of Gurk

1994 ◽  
Vol 45 (3) ◽  
pp. 412-434
Author(s):  
Edmund Kern
Keyword(s):  
Twentieth Century ◽  
Political Process ◽  
The Other ◽  
Other Hand ◽  
The People ◽  
Counter Reformation ◽  
The Face ◽  
The Creation ◽  
Lives Of The Saints ◽  
The Church

It is now commonplace for historians of religion to treat the creation of saints as a political process that included such issues as doctrinal orthodoxy, church authority and popular practices and beliefs. The early twentieth-century Bollandist scholar of sanctity, Hippolyte Delehaye sj, touched on these when he considered the problems facing the critical, but devout, hagiographer in his history, The work of the Bollandists:To question the lawfulness of the cult of a saint, or to raise doubts as to the authenticity of his relics, were issues which could not in most cases remain theoretical, but which demanded practical measures, and in the application of these more than usual tact was required. How was it to be made clear to the faithful that the authority of the Church was not responsible for certain vagaries? How were devotions which had taken root in the heart of the people to be suppressed without causing serious disturbances? On the other hand how were they to be upheld, in the face of the conviction that they were without foundation?… Of course the faithful have never been taught that the lives of the saints are to be believed in the same measure as the Gospel, but it is a fact that they incline to this belief. Hence was it not dangerous, from the standpoint of faith, to destroy certain pious illusions?

Power of Darkness: Narrative and Biographical Reflexivity in A Series of Unfortunate Events

2008 ◽  
Vol 1 (2) ◽  
pp. 200-212
Author(s):  
ELIZABETH BULLEN
Keyword(s):  
The Self ◽  
Risk Society ◽  
Project Risk ◽  
Young Readers ◽  
The World ◽  
The Face ◽  
High Earning ◽  
Textual Culture ◽  
Children’S Exposure ◽  
Central Claim

This paper investigates the high-earning children's series, A Series of Unfortunate Events, in relation to the skills young people require to survive and thrive in what Ulrich Beck calls risk society. Children's textual culture has been traditionally informed by assumptions about childhood happiness and the need to reassure young readers that the world is safe. The genre is consequently vexed by adult anxiety about children's exposure to certain kinds of knowledge. This paper discusses the implications of the representation of adversity in the Lemony Snicket series via its subversions of the conventions of children's fiction and metafictional strategies. Its central claim is that the self-consciousness or self-reflexivity of A Series of Unfortunate Events} models one of the forms of reflexivity children need to be resilient in the face of adversity and to empower them to undertake the biographical project risk society requires of them.

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