Reconciliation in the Cathedral: Isaac's Religion in “Owen-Mass”

10.34690/125 ◽  
2021 ◽  
pp. 6-36
Author(s):  
Роман Александрович Насонов
Keyword(s):  
Song Cycle ◽  
Human Experience ◽  
Christian Religion ◽  
Religious Symbolism ◽  
The World ◽  
The Face ◽  
War Requiem ◽  
The Military ◽  
The Church ◽  
Church Tradition

Статья представляет собой исследование религиозной символики и интерпретацию духовного смысла «Военного реквиема» Бриттена. Воспользовавшись Реквиемом Верди как моделью жанра, композитор отдал ключевую роль в драматургии сочинения эпизодам, созданным на основе военных стихов Оуэна; в результате произведение воспринимается подобно циклу песен в обрамлении частей заупокойной мессы. Военная реальность предстает у Бриттена амбивалентно. Совершая надругательство над древней верой и разбивая чаяния современных людей, война дает шанс возрождению религиозных чувств и символов. Опыт веры, порожденный войной, переживается остро, но при всей своей подлинности зыбок и эфемерен. Церковная традиция хранит веру прочно, однако эта вера в значительной мере утрачивает чистоту и непосредственность, которыми она обладает в момент своего возникновения. Бриттен целенаправленно выстраивает диалог между двумя пластами человеческого опыта (церковным и военным), находит те точки, в которых между ними можно установить контакт. Но это не отменяет их глубокого противоречия. Вера, рождаемая войной, представляет собой в произведении Бриттена «отредактированный» вариант традиционной христианской религии: в ее центре находится не триумфальная победа Христа над злом, а пассивная, добровольно отказавшаяся защищать себя перед лицом зла жертва - не Бог Сын, а «Исаак». Смысл этой жертвы - не в преображении мира, а в защите гуманности человека от присущего ему же стремления к агрессивному самоутверждению. The study of religious symbolism and the interpretation of the spiritual meaning of “War Requiem” by Britten have presentation in this article. Using Verdi's Requiem as a model of the genre, the composer gave a key role in the drama to the episodes based on the war poems by Wilfred Owen; as a result, the work is perceived as a song cycle framed by parts of the funeral mass. The military reality appears ambivalent. While committing a blasphemy against the ancient belief and shattering the aspirations of modern people, the war offers a chance to revive religious feelings and symbols. This experience of war-born faith is felt keenly, but for all its authenticity, it is shaky and ephemeral. The church tradition keeps faith firmly, but this faith largely loses the original purity and immediacy. Britten purposefully builds a dialogue between the two layers of human experience (church and military), finds those points where contact can be established between them. But this does not change their profound antagonism. In Britten's work, faith born of war is an “edited” version of the traditional Christian religion: in its center is not the triumphant victory of Christ over evil, but a passive sacrifice that voluntarily refused to defend itself in the face of evil-not God the Son, but “Isaac.” The meaning of this sacrifice is not in transforming the world, but in protecting the humanity of a person from his inherent desire for aggressive self-assertion.

What Does Worship Say?

1968 ◽  
Vol 24 (4) ◽  
pp. 474-484
Author(s):  
Lee E. Snook
Keyword(s):  
Human Experience ◽  
New Creation ◽  
The World ◽  
The Church

“When the church, in its liturgy, announces the redemption of the world and the new creation, it seems to be insisting that what it does cultically with words and actions corresponds to ‘what God is doing’ in the whole of creation. Can that claim be made cognitively meaningful …? Let us assume that the Christian liturgical community intends to be doing and representing in a cultic way what is happening in the whole culture and cosmos, and then let us inquire if there are ways of grounding those liturgical acts in, or linking them with, the non-liturgical or ‘ordinary’ structures of human experience so that the liturgy is rendered meaningful.”

The Culture of the Church

1954 ◽  
Vol 16 (2) ◽  
pp. 131-154
Author(s):  
Frank O'Malley
Keyword(s):  
Religious Education ◽  
Modern World ◽  
Human Beings ◽  
The World ◽  
The Face ◽  
The Church

Among the preparatory prayers of the Mass, there are these words from Psalm 42: “Judge me, O God, and distinguish my cause from the nation that is not holy.” However inadequately accomplished, the purpose of this essay is to affirm and distinguish our cause as Catholic minds and human beings from the nation and from the world that are not holy—to affirm the strength and meaning of the world of the Church for our varied worlds of living and working. As Christopher Dawson points out in a remarkable essay, there is, even in the modern world, “a tradition of sacred culture which it has been the mission of the Church to nourish and preserve”—and to nourish and preserve it even in the nation that is not holy. “However secularized our modern civilization may become,” Dawson continues, “this sacred tradition [this sacred life] remains like a river in the desert, and a genuine religious education can still use it to irrigate the thirsty lands and to change the face of the world with the promise of a new life. The great obstacle is the failure of Christians themselves to understand the depth of that tradition and the inexhaustible possibilities of new life that it contains.”

The Mountain and the Flower: The Power and Potential of Nature in the World of Victorian Evangelicalism

2010 ◽  
Vol 46 ◽  
pp. 307-318 ◽  
Author(s):  
Mark Smith
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Oxford Movement ◽  
The Bible ◽  
The World ◽  
High Church ◽  
The Impact ◽  
The Church ◽  
Church Tradition

In the middle decades of the nineteenth century a new wind could be felt rustling in the branches of the Church of England. The transforming effect of the Oxford Movement on the High Church tradition is the most prominent example of this phenomenon but also well established in the literature are the transformations in contemporary Anglican Evangelicalism. David Bebbington in particular has stressed the impact of Romanticism as a cultural mood within the movement, tracing its effects in a heightened supernaturalism, a preoccupation with the Second Advent and with holiness which converged at Keswick, and also an emphasis on the discernment of spiritual significance in nature. But how did this emphasis play out in the lives of Evangelicals in the second half of the century and how might it have served their mission to society? This paper seeks to address the evangelical understanding of both the power and potential of nature through the example of one prominent Anglican clergyman, William Pennefather, and one little-known evangelical initiative, the Bible Flower Mission.

scholarly journals Missional church and local constraints: A Dutch perspective

2009 ◽  
Vol 30 (2) ◽  
Author(s):  
Rein Brouwer
Keyword(s):  
Missional Church ◽  
Faith Communities ◽  
Local Churches ◽  
Philosophical Interpretation ◽  
The World ◽  
The Future ◽  
The Face ◽  
The 1960S ◽  
State Of Affairs ◽  
The Church

The missional church concept promises to guide local churches in the direction of a new identity and mission. It is a response to a sense of ecclesiological and congregational urgency that is felt all over the world. In Africa, North America and Europe, churches and local faith communities have been challenged by the changes in the religious state of affairs since the 1960s. Whether we still call it �secularisation� or rephrase it as �differentiated transformation�, the face of religion is changing globally. In many parts of the world, this raises a feeling of crisis that gives way to the redef nition of the mission and purpose of the church. �Missional church�, however, is a precarious concept. Nobody disagrees with the intention but can it be more than an inspiring vision? In order to realise this vision, a multi-layered and multi-dimensional analysis of �culture� is essential. We should move the analysis beyond the philosophical interpretation of relatively abstract and evasive macro-level processes, such as �modernity� and �post-modernity�. The future of the missional church depends on a differentiated and empirical, informed perspective on culture. For this purpose, this article proposes the concept of ecology: A system of diverse populations, including populations of congregations and faith communities, that interacts with these populations and with their specific environments. Preparing a missional congregation for the future should be accompanied with a thorough empirical investigation into the ecology of the congregation. We should be thinking intensively about and looking for vital ecologies.

A.J. Tomlinson’s Emerging Ecclesiology

Pneuma ◽  
2010 ◽  
Vol 32 (3) ◽  
pp. 369-389
Author(s):  
Harold D. Hunter
Keyword(s):  
North Carolina ◽  
Early Church ◽  
Church Of God ◽  
World Council Of Churches ◽  
Western North Carolina ◽  
The World ◽  
World Council ◽  
The Face ◽  
The Church

AbstractThis study seeks to engage the question of how A.J. Tomlinson formulated the theological platform that influenced the ecclesiologies of various Churches of God. The cast includes R.G. Spurling and R. Frank Porter, a forgotten figure but one who, together with Spurling, organized the Holiness Church at Camp Creek in western North Carolina on May 15, 1902. I will argue that, absent the intervention of A.J. Tomlinson on June 13, 1903, the work of Spurling, Porter, and W.F. Bryant would have suffered the ill-fated demise common to hundreds of like works in Appalachia. Yet Tomlinson was more than an organizer; he was also someone who influenced the mission adopted by the early Church of God (Cleveland, TN). This article has particular relevance in the face of awakened sensitivities to Pentecostal ecclesiology in the light of the Edinburgh 1910 centenary celebrations around the world and the World Council of Churches’ working document, Nature and Mission of the Church. Here I will frame the discussion as a response to Dale Coulter’s article, “The Development of Ecclesiology in the Church of God (Cleveland, TN): A Forgotten Contribution?” in Pneuma: The Journal of the Society for Pentecostal Studies 29, no. 1 (2007): 59-85.

‘Anglocostalism’ in Nigeria: Neo-Pentecostalism and Obstacles to Anglican Unity

2012 ◽  
Vol 10 (2) ◽  
pp. 231-250 ◽  
Author(s):  
Jesse Zink
Keyword(s):  
Changing Environment ◽  
Beliefs And Practices ◽  
Religious Context ◽  
The Bible ◽  
The World ◽  
The Face ◽  
Pentecostal Churches ◽  
New Generation ◽  
Religious Landscape ◽  
The Church

AbstractIn the last several decades, the religious landscape in Nigeria has been transformed by the rise of neo-Pentecostal or ‘new generation’ churches. These churches teach a gospel of prosperity, advance an oppositional view of the world, focus on a supernatural arena of spiritual forces, accord a unique weight to the Bible, and practice a charismatic worship style. One result of the presence of these churches has been to change the face of Anglicanism in Nigeria. Concerned about the possibility of diminished influence and prestige, the Church of Nigeria (Anglican Communion) has responded to neo-Pentecostal churches by adopting more of its rivals’ beliefs and practices. This paper argues that this changing environment explains, in part, Nigerian opposition to efforts at global Anglican unity and argues that it is impossible to address the future of the Anglican Communion without first understanding the on-the-ground religious context in Nigeria.

The Son of Man and History

1952 ◽  
Vol 5 (2) ◽  
pp. 113-122
Author(s):  
W. Manson
Keyword(s):  
External Reality ◽  
Christian Churches ◽  
Son Of Man ◽  
The World ◽  
Good Will ◽  
The Face ◽  
Foreign Mission ◽  
Life On Earth ◽  
The Mind ◽  
The Church

In an age like the present, when the good will to establish a reasonable order of international life on earth is beset at every turning by impediment and frustration, there exists a temptation, if not to think of history as irredeemable, at least to moderate considerably our confidence in the relevance of Christianity to mundane affairs. We should not be surprised to find an increased tendency to mysticism, or if the hold of external reality over the mind is too strong to permit such with-drawal of the soul into itself, a lapse may set in towards an apocalyptic judgment on history with a hardened sense of the opposition of God to the world. In evangelism the effect may be to give preference to the Home Mission task of the Church over its Foreign Mission and ecumenical commitments. Certainly a change has come over the face of things and over our own temperaments since the Edinburgh Missionary Conference of 1910. There has been a screwing down of the lights. There has been a retractation of many hopes. In 1910 the Christian Churches stood on the tip-toe of missionary enthusiasm. The doors were swinging open in all lands to the entrance of the Christian Gospel. The day of the Son of Man was believed to have come near. Optimism with relation to history was of the order of the day. Today the world-scene has grown clouded and ambiguous.

scholarly journals Leigos e leigas como sujeitos eclesiais: um laicato consciente para uma ‘Igreja em saída’

2018 ◽  
Vol 33 (1) ◽  
Author(s):  
Robson Ribeiro de Oliveira Castro
Keyword(s):  
Social Context ◽  
Pope Francis ◽  
Leading Role ◽  
Lay People ◽  
The World ◽  
Church And Society ◽  
The Face ◽  
The Church

O texto apresenta o rosto do laicato na atual conjuntura político-socialbrasileira. Para tanto utilizaremos, como base, o documento 105 da ConferênciaNacional dos Bispos do Brasil (CNBB), que propõe o ano de 2018 como o Anodo Laicato, com o tema: ‘Cristãos Leigos e Leigas na Igreja e na Sociedade:Sal da Terra e Luz do Mundo’ (Mt 5,13-14). Como não poderia deixar de ser,veremos esse assunto, também, à luz dos escritos e pronunciamentos do PapaFrancisco. Para endossar nosso posicionamento, buscamos conhecer o pensamentode alguns teólogos que citam esta temática e propõem um protagonismodo laicato. Desta maneira nos atentaremos para a realidade dos leigos e leigasem nossa Igreja com a sua real atuação e pertença, tudo isso atrelado ao desejode uma ‘Igreja em saída’.Palavras-chave: Papa Francisco. Igreja em saída. Sujeitos eclesiais. ProtagonismoLaical. Documento 105 CNBB.Abstract: The text presents the face of the laity in the current Brazilian political--social context. For this purpose, we will use document 105 of the NationalConference of Brazilian Bishops (CNBB), which proposes 2018 as the Year ofthe Laity, with the theme: ‘Christian Lay people in the Church and Society: Salt ofEarth and Light of the World’ (Mt 5,13-14). As it is not allowed to stay, we will seethis subject, too, in light of the writings and pronouncements of Pope Francis. Inorder to endorse our position, we seek to know the thoughts of some theologianswho cite this theme and propose a leading role for the laity. In this way we willlook at the reality of the laity and lay people in our Church with their real actionand belonging, all linked to the desire of an ‘outgoing Church’.Keywords: Pope Francis. Outgoing Church. Ecclesial Subjects. Laical Protagonism.Document 105 CNBB.

The Public and the Religious in Hooker's Polity

1968 ◽  
Vol 37 (4) ◽  
pp. 404-422 ◽  
Author(s):  
Arthur S. McGrade
Keyword(s):  
The Public ◽  
The World ◽  
The Face ◽  
Intimate Relation ◽  
Roman Catholics ◽  
The Church

Richard Hooker's work seems relevant to two of the major human projects of our time, the search for unity within the Church and the attempt by modern states to establish their rival ideologies in the world. Hooker's fraternal patience with his Puritan opponents has frequently been noted, as well as his courage in daring to suggest publicly in Elizabethan England that even Roman Catholics might be saved. It would seem likely on the face of it that so irenic a figure could contribute much to ecumenical discussion. With regard to the war for the minds and souls of men in which some statesmen regard their countries as now engaged, one would also expect to find material for reflection in Of The Laws of Ecclesiastical Polity, a work in which ultimate convictions and values are treated in intimate relation to their possible social embodiment and political enforcement.

scholarly journals Dobra Nowina w środkach społecznego przekazu pod red. Henryka Sławińskiego, Ancilla Verbi, t. 10, Kraków 2020

2021 ◽  
pp. 311-313
Author(s):  
Adam Kalbarczyk
Keyword(s):  
New Media ◽  
Good News ◽  
Important Goal ◽  
The World ◽  
The Face ◽  
Television Film ◽  
The Church

The Church must tirelessly seek appropriate means and language to effectively proclaim every person’s universal vocation to salvation. Today’s witnesses to the Gospel should use the potential of old and new means of communication in preaching and ministry. Above all, they should revive in themselves the courage to settle on ‘new areopaguses’. The most important goal of evangelization is to bring every person to an encounter with Christ, who is the main content of the proclaimed Good News. The authors of this monograph did not forget about it. By showing both the enormous possibilities and certain limitations of the new media in proclaiming the Gospel to the world, they first asked themselves whether those countless texts, images and sounds that fill today’s periodicals, radio, television, film truly reflect the face of Christ and let His voice be heard.

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