The Medievalizing Process: Religious Medievalism in Romantic and Victorian Literature posits religious medievalism as one among many critical paradigms through which we might better understand literary efforts to bring notions of sanctity back into the modern world. As a cultural and artistic practice, medievalism processes the loss of medieval forms of understanding in the modern imagination and resuscitates these lost forms in new and imaginative ways to serve the purposes of the present. My dissertation proposes religious medievalism as a critical method that decodes modern texts’ lamentations over a perceived loss of the sacred. My project locates textual moments in select works of John Keats, Lord Byron, Charles Dickens, and Oscar Wilde that reveal concern over the consequences of modern dualism. It examines the ways in which these texts participate in a process of rejoining to enchant a rationalistic epistemology that stymies transcendental unity. I identify the body of Christ, the central organizing principle of medieval devotion, as the cynosure of nineteenth-century religious medievalism. This body offers a non-dualistic alternative that retroactively undermines and heals Cartesian divisions of mind and body and Kantian distinctions between noumenal and knowable realities. Inscribing the dynamic contours of the medieval religious body into a text’s linguistic structure, a method I call the “medievalizing process,” underscores the spiritual dimensions of its reform efforts and throws into relief a distinctly religious, collective agenda that undergirds many nineteenth-century texts.

Les miracles attribués à la virtus des espèces eucharistiques font l'objet de l'étude. Ils sont envisagés à partir du milieu du XIe siècle, moment où, dans le contexte de la réforme « grégorienne » et de la querelle bérengarienne, la présence substantielle est exprimée en des termes d'un réalisme sans précédent. Il s'agit de comprendre comment la production de récits miraculeux, qui prend alors son essor, construit un discours dont l'objet est non seulement de défendre le dogme nouvellement formulé, mais aussi une vision cléricale de l'ensemble de la société. L'exploration de cette problématique se fait par un parcours chronologique organisé en trois grands temps. Les récits de miracles articulent d'abord l'affirmation du réalisme eucharistique à l'exaltation du sacerdoce (années 1050-1170). Un tournant majeur est opéré entre les années 1170 et 1230. Alors que la documentation est plus prolixe et change de nature (naissance des recueils d'exempla), les récits, qui subissent très fortement l'influence cistercienne, doivent être replacés dans les enjeux du « tournant pastoral » qui s'opère sur fond de flambée des hérésies. Les deux derniers tiers du XIIIe siècle permettent d'envisager la place des miracles dans une prédication aux laïcs qui insiste, par leur biais, sur les manifestations publiques de la dévotion eucharistique comme marqueurs de l'identité chrétienne. La diffusion de la Fête-Dieu à l'ensemble de la Chrétienté, actée par l'insertion de la bulle Transiturus dans les Clémentines par Jean XXII (1317), constitue le terme de l'étude. / The study focuses on miracles attributed to the eucharistic species. In the middle of the 11th century, the substantial presence of Christ in the eucharist is conceived in a realistic way, in the context of the Gregorian reform and the controversy raised by Berangar's theology. Miraculous tales produced at the time can be seen not only as a way to illustrate the eucharistic dogma, but also to express a clercical pattern for the whole society. The study follows the chronological order. At first, the narratives associate eucharistic realism with the enhancement of priesthood (1050-1170). Then, a major turn can be stressed between 1170 and 1230. At that time, especially in the Cistercian order, exempla are compiled in a new kind of collections. Miracles take place in the context of « pastoral turn » and the growth of the heresies, which they try to fight. In the two last thirds of the 13th century, the documentation allows us to analyze the place of these miracles in the preaching of the mendicant friars. These use miraculous tales in order to stress upon public manifestations of eucharistic piety as a way for the laity to express its Christian identity. The study ends with the progressive spreading of the new feast dedicated to the corpus Christi to the whole Christianity, which makes a decisive step in 1317, when pope John XXII includes the bull Transiturus in the Clementines.

This thesis concerns ways of knowing in the Anglican eucharistic tradition. It also explores the ramifications of these ways of knowing for theological education in the Anglican tradition of Christianity. The thesis uses Anglican eucharistic theology as a source of case study, and attempts, using a methodology of phenomenology to examine critically the particular interests and philosophical assumptions underlying eucharistic theology in the Anglican tradition from the time of the Reformation to the present day. Phenomenology is chosen as the methodology since it allows access to the diverse experience of the Anglican eucharistic tradition, suspending judgment until a later time when essences are extracted from the case studies. This has the potential to avoid exclusive commitments to particular technical and hermeneutic interests within Anglicanism while at the same time recognising the multiformity of the Anglican eucharistic tradition and fostering a critical approach to the examination of the experience of the Anglican eucharistic tradition and Anglican theological education. In examining ways of knowing in the Anglican tradition, the thesis acknowledges the usefulness for eucharistic theology and theological education of philosophical enquiry. The three ways of knowing (technical, hermeneutic and critical) proposed by the philosopher, Jurgen Habermas (1971 and 1973) are used to assist in understanding the knowledge of the Anglican eucharistic tradition presented in the case studies. The further insights of Habermas (1984 and 1989) are used in recommending a dialogue approach, based on the intersubjectivity of communicative action, for theological education concerned with the teaching of eucharistic theology in the Anglican tradition. Philosophical reflection is also employed in an examination of the underlying philosophical assumptions of the case studies of eucharistic theology in the Anglican tradition. A model of the Anglican eucharistic tradition based on the philosophical concepts of realism and nominalism, to both the moderate and immoderate degrees is developed and proposed as a way of promoting a critical interest in the Anglican eucharistic tradition beyond the merely technical or hermeneutic interests commonly found in various church parties of the Anglican Communion. The work of the Australian philosopher David Armstrong (1989, 1995, 1997 and 2004) is foundational to the development of a model for the Anglican eucharistic tradition and the examination of its experience in the case studies. The principal findings of the study suggest that the prevailing essence of the Anglican eucharistic tradition is a multiformity of eucharistic doctrine, such that eucharistic theology is most often expressed using the philosophical assumptions of realism and nominalism to the moderate degree and according to varying technical and hermeneutic interests. The thesis also seeks to draw out the educational implications of these differing ways of knowing for theological education in the Anglican tradition and specifically for the teaching of eucharistic theology. The principal recommendation of the thesis for theological education is the application of a dialogue approach in the teaching of eucharistic theology in Anglican theological education, where dialogue involves the development of an ideal communicative community in which participants seek shared meaning on the basis of the intersubjectivity of communicative action. / PhD Doctorate

Šiame darbe nagrinėjama problema, kodėl dauguma vaikų, priėmusių Pirmąją Komuniją toliau nebedalyvauja Šv. Mišiose. Pirmoje darbo dalyje apžvelgiamos Katalikų Bažnyčios nuorodos dėl tikinčiųjų dalyvavimo Eucharistijoje; antroje dalyje analizuojamas vaikų tęstinės katechezės būtinumas jų sąmoningam dalyvavimui Eucharistijoje; trečioje dalyje atskleidžiama vaikų vystymosi psichologinių – religinių ypatumų reikšmė jų dvasiniam ugdymuisi. Toliau analizuojamos tęstinės liturginės katechezės galimybės dėl Pirmąją Komuniją priėmusių vaikų skatinimo dalyvauti Šv. Mišiose. Tuo tikslu ketvirtoje darbo dalyje tikrinama hipotezė, kad vaikų dalyvavimas tęstinės katechezės veikloje stiprina jų Šv. Mišių liturgijos prasmės suvokimą bei norą įsijungti į Bažnyčios bendruomenę, pilnai pasitvirtino. Svarbiausios darbo išvados yra sekančios: 1. II Vatikano susirinkimas krikščionis pasauliečius pakvietė atnaujinti pirmųjų krikščionių laikų (Apd 2,42-47) atsakingą buvimą Bažnyčios misijoje. Tai įmanoma gyvai bendraujant su Jėzumi Eucharistijoje – per Jį, su Juo ir Jame. 2. Ypatingai svarbu nepalikti vaikų vienų sekuliarios visuomenės apsuptyje po Pirmosios Komunijos. Šis vaikų amžius iki Sutvirtinimo sakramento priėmimo yra labai opus. Šiuo laikotarpiu vaikas, tyrinėdamas save, konfliktuoja su savimi ir su aplinkiniu pasauliu. Jis iš naujo pervertina pagrindines vertybes ir pažiūras. Pradeda abejoti iki tol turėtomis idėjomis. Jų socialinė grupė tampa nebe šeima, o bendraamžiai. Jie neigia tai... [toliau žr. visą tekstą] / This Master‘s degree thesis contains introduction and four main parts. The main analysing issue is why majority of children after their First Communion don’t participate in the Mission of the Church. In the first part is reviewed Catholic Church references regarding importance of regular participating believers in The Mission. In the second part is analyzing necessity of persisting Catechesis for children’s aware participation in Eucharist. In the third part is unclosed children’s psychological – religious development specificity in their spiritual education. The fourthly part mainly is an investigation and consideration of quantitative research to verify hypothesis how children’s involvement in continue Catechesis would reinforce their understanding of the Mission liturgy meaning and increase their desire to integrate in the Church community. Conclusions are listed in the end. The main of them are following: 1. The Second Vatican City Convent invited all Christians to renew the old Christian times’ responsible participation in the Mission of the Church. This is possible through the Eucharist (through Him, with Him and within Him). 2. It is especially important not to leave the children surrounded by secular society after the First Communion. The child’s age before the Confirmation is very problematic. During this period the child starts to explore himself or herself and by doing so appears to be in conflict with himself or herself as well as the surrounding world. The... [to full text]

Thesis--Catholic University of America. / Biographical note. Bibliography: p. 173-181.

Thesis--Catholic University of America. / Biographical note. Bibliography: p. 173-181.

Made available in DSpace on 2016-08-03T12:19:26Z (GMT). No. of bitstreams: 1 AnaPS.pdf: 1394980 bytes, checksum: a1bdd3e1c1bbb85b017f17a8d53b7177 (MD5) Previous issue date: 2011-09-17 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Christianity to establish itself as a religion around the table, in the Eucharist had a decent meal, as a symbol and a position in the face of reality. Address the meaning of food in the pericope of John 6,22-59 constitutes a milestone for Christianity that lets you see how this issue as related to issues of daily life, it has added symbols, images and concepts to reframe food. / O cristianismo, ao se estabelecer como uma religião em torno da mesa, teve na eucaristia uma refeição digna, como um símbolo e um posicionamento diante da realidade. Abordar o sentido do alimento na perícope de Jo 6,22-59 se constitui num marco para o cristianismo que permite ver como esse tema tão ligado às questões do cotidiano, lhe agregou símbolos, imagens e conceitos que ressignificam o alimento.

This dissertation traces the metaphysical underpinnings of the Protestant Reformation through a close reading of the work of the Protestant reformer Peter Martyr Vermigli (1499-1562). It is premised on the assumption that all theological reasoning is metaphysical insofar as it simultaneously depends on and conveys a vision of how God and the world relate. This opens the possibility to analyse the implied metaphysics of theological work. The study focuses on four areas of Peter Martyr Vermigli’s work: divine and human agency, grace and justification, the Eucharist, and political theology. It analyses Vermigli’s thought by enquiring what structures of being and causality it displays in each of these areas. The key research question is whether Vermigli’s theology implicitly construes ‘being’ as a neutral category, univocally applying to God’s being as well as created being, or whether it conceives of Divine being as transcendent and pre-eminent, with all other being participating in it. Divine and human causation is moreover construed differently in other of these ontological alternatives. The main argument of this dissertation is that the metaphysical framework sustaining Peter Martyr Vermigli’s thought is complex. When examined in terms of its structures of being and causality, Vermigli’s theology simultaneously inhabits two different metaphysical frameworks, one based on ontological participation and the other on the univocity of being. If Vermigli is representative of the Reformation more broadly – an argument which is made based on recent developments in Calvin and Luther scholarship – then this finding is significant for the hermeneutics of the Protestant reformation in two ways. First, it nuances the Reformation’s role in the genesis of modernity, vis-à-vis certain commentators’ suggestion of a causal link between Reformation thought and modernity, while predicating the latter on a univocal ontology. Secondly, the history and development of Protestantism may be better understood by considering possible long-term effects of the metaphysical complexity at the heart of Reformation thought.

The purpose of this study is to examine the way in which the earliest followers of Jesus experienced the rites of baptism and the Eucharist, which in turn could aid us to comprehend what kind of value baptism and the Eucharist might add to our lives today. My point of entry reflects that of current research which indicates that baptism and the Eucharist can be perceived as symbolic rites. Rites consist of rituals and ceremonies, and in this case baptism can be described as an initiation and status transformation ritual, while the Eucharist can be seen as a ceremony of integration and participation. As with other symbols, the earliest baptism and Eucharist carried meaning because they were performed for a reason and they added value to people’s lives. Extensive research has already been carried out on the origins of baptism and the Eucharist. However, it has not been investigated whether this ritual of initiation and ceremony of participation could be understood anew if one takes the contemporary knowledge of alternate states of consciousness into consideration. As a result of cross-cultural anthropological investigations we know that only ten percent of people all over the world today do not experience common alternate states of consciousness, while the rest of humanity do. The premodern mythical world of the biblical period displays continuity with this finding – people who lived in the first-century Mediterranean world experienced alternate states of consciousness as an ordinary part of life. Only in the Eurocentric world have we – the ten percent exception to the rule – attempted to interpret baptism and the Eucharist as cognitive dogmatic constructs. The hypothesis of this study aims to demonstrate that the initiation and participation ritually expressed by the two “sacraments” can be “better” explained against the background of alternate states of consciousness. However, a model is necessary to verify or falsify the legitimacy of this hypothesis. Research into alternate states of consciousness creates a theoretical problem because, even though these states can be experienced simultaneously by more than one person in a group, experiences of alternate states of consciousness represent individual mental and psychological states. Each experience is unique and in the first instance a personal experience. In other words, without empirical evidence of what an individual has really experienced during an alternate state of consciousness, some research findings may be jeopardized, because of the impossibility of ascertaining the religious meaning and value attributed to a specific alternate state of consciousness experience. Yet, we do have access to texts as well as archeological and paleontological findings which show that there is a correlation between alternate states of consciousness and certain rites. The study illustrates that these alternate states of consciousness were verbalized in “anti-language”, which is the model I employ. “Anti-language” constitutes the language that is used by an anti-society, which in turn can be described as a conscious alternative to another society. The earliest Jesus-followers formed such an anti-society, into which they were initiated by means of baptism and in which they participated by means of the Eucharist. Consequently, the purpose of the study is to indicate that the ritual initiation and ceremonial participation of the earliest Jesus-followers were the result of alternate states of consciousness as expressed in anti-language. The study aims at redirecting extant research concerning the origins of the “Christian” baptism and the Eucharist by means of a multidisciplinary methodological approach. One of the import and relevant issues addressed in this study can be found in the enhancement of social inclusivity as an ideal in the present day. / Thesis (DD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted

The Institution of the Eucharist in context of the miraculous feeding narratives The Diploma thesis "The Institution of the Eucharist according to Mark in context of the miraculous feeding narratives" studies lexical, intertextual and biblical-theological relations between the Marcan account on the institution of the Eucharist (Mark 14:22- 25) and two miraculous feedings (Mark 6:35-44, 8:1-10) during Jesus' public ministry. The study exposes that in context of the Gospel of Mark all three indicated pericopes are in a key position and significance in Jesus' mission a reveal an essential aspect of the revelation and of the coming of the Kingdom of God. Beside applying the method of continuous commentary of the mentioned texts the work applies a study of parallel synoptic pericopes, referential texts in the Old Testament and an analysis of biblical- theological themes in canonical relation. A special attention is given to different aspects of the Jewish celebration of the Pesach meal and its relations to the Christian Eucharist, which has its origin in Jesus' Last Supper and finds an echo in both Marcan narratives on miraculous feeding of great amount of people as well. 81