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Saint Teresa of the Child Jesus knew and lived spirituality of a reparative nature, with the notes of victimhood and devotion to the Eucharist and the Sacred Heart of Jesus typical of her time. It is a spirituality that has its origin in thanksgiving for salvation and desires to be a response to evil. In Carmel, this spirituality finds its roots in Bérulle's proposal, characterized by adoration, but in which there is no lack of elements of reparation for the offenses done to a rigorous God. Figures such as Charles de Condren or Jean Eudes will contribute to shaping this spirituality around some fundamental notes: adoration, honor, servitude, sacrifice and satisfaction of sins, with special emphasis on Eucharistic adoration and devotion to the Heart of Jesus with reparative overtones. In the 19th century the historical context of reparatory spirituality, which Thérèse receives and knows within her family, is that of the confrontation between traditional French Catholicism and theli beral and secular currents of the day. Devotion to the Holy Face is particularly important. Though reparative references are present in the writings of Saint Therese of Lisieux, the revelation she received of God's mercy causes love to replace any shadow of fear, thereby ordering justice to mercy. [ABSTRACT FROM AUTHOR]

After his return from Italy in 1608, Peter Paul Rubens received a commission to depict an Adoration of the Magi for the Statenkamer in Antwerp's Town Hall. It was the first, grand display of his stylistic and iconographic innovations. By building on unexplored contemporary sources and close reading of the iconography, this article posits that Rubens's canvas served as a questie on various matters under discussion at the time, and was designed to induce divergent affects in the beholders. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Arabic Sciences & Humanities is the property of Journal of Arabic Sciences & Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arab Journal of Science & Research Publishing is the property of Mussasat Al-Majallah Al-Arabiyah lil-Ulum Wa-Nashr Al-Abhath and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

After his return from Italy in 1608, Peter Paul Rubens received a commission to depict an Adoration of the Magi for the Statenkamer in Antwerp’s Town Hall. It was the first, grand display of his stylistic and iconographic innovations. By building on unexplored contemporary sources and close reading of the iconography, this article posits that Rubens’s canvas served as a questie on various matters under discussion at the time, and was designed to induce divergent affects in the beholders.

الصيغ المعنونة لمناظر التعبد الملكية في المعابد المصرية القديمة منذ عصر الدولة القديمة حتى نهاية العصر المتأخر [Ar] يتناول هذا البحث عرض ودراسة ست صيغ لغوية قام الباحث بتصنيفها خلال حصره مناظر تعبد الملوك في المعابد المصرية منذ عصر الدولة القديمة حتى نهاية العصر المتأخر. وقد ظهرت هذه الصيغ كعنوان لمناظر التعبد الملكية، حيث أظهرت الدراسة اختلاف الصيغ الست في المعنى، كما اقتصر ظهور بعضها في مناظر ملوك بعينهم. وتهدف الدراسة إلى مناقشة وتحليل التطورات والتغييرات التي طرأت على صيغ التعبد محل الدراسة في مصر القديمة. [EN] This paper aims to discuss the adoration formulae that appear as titles introducing the royal adoration scenes in ancient Egyptian temples from the Old Kingdom till the end of the Late Period. Six different linguistic formulae were collected during this study; They vary in meaning and some appear only in specific kings’ scenes. The study demonstrates these six types, discusses their development and points out their modifications and changes in ancient Egypt.

This essay addresses Jean-Luc Nancy’s “deconstruction of Christianity” and how what Christianity proclaims through enacting a deconstruction of itself brings an end to the western, hegemonic hold that Christian imperialism has perpetuated for centuries. Nancy, for his part, takes up the name of Christianity insofar as it is a religious phenomenon that signals a trajectory of thought in the West that must be discerned as providing an “exit from religion and of the expansion of the atheist world.” Since deconstructing the dominant narratives of the West means deconstructing the myth of a sovereign, autonomous deity whose reign, Nancy declares, has reached its end, Christianity utilizes its own kenotic narrative to point toward the end of religion and Eurocentrism at the same time.

Remembrance involves so many shots in the dark, part of an effort to locate the disappeared as they clock out. In the dead center of Hölderlin's hymn, Andenken, the question flares: 'But–where are my friends?' Nancy, writing on Derrida's inconceivable demise, says we await them, demanding a return in some form, drawing on a shadowing nearness, maybe an image that appears in distinction to the non-image of the living friend. Have they really elapsed – ? Or, are they bound to show up at midnight, like the Rat Man's father or Hamlet's ghost? Derrida wonders if we don't take another few laps with them, worried and anxious about their well-being over there. Ach! Give us the off chance of an apparition, a sign, an alias vanishing down the block. With Derrida Nancy turns a radical corner: We don't have at hand the syntax to say a disappearance so resolute. We have no cause to assert a fact that is not fact, the factum negativum, of one perpetually disappearing. For nobody is dead, not so dead or dead so, as if we were not still involved in naming a state of being, of being de-parted. That is why he offers a sidebar on rethinking the philosophical formulation, 'God is dead'. [ABSTRACT FROM AUTHOR]

This article questions the angel Christology that Paul Holloway, in the light of Jewish apocalypticism, has detected in a hymnic passage of Paul's Philippians (2:6–11). At the end of the last century, James Dunn had read there an Adam Christology, accepted now in part and by some scholars. The new thesis of an angelic Christ proposes that he changed himself into human form, and was highly elevated after his crucifixion to bear the divine Name and share the divine throne. But we do not find in the passage itself the language of angels and thrones that this thesis seems to require. Nor has Paul developed elsewhere an Angel Christology that would support Holloway's proposal. Philippians 2:10–11 uses classic language about the adoration of the one, true God, and not of some principal angel. Holloway distances himself from using any theology or philosophy, which might have lent more stringency and precision to his argument. [ABSTRACT FROM AUTHOR]

One of the most promising aspects of research into the cult tradition of the Buryats is the study of the concepts of ‘cult’ and ‘sacred’. Goals. The paper aims to analyze the issue of applying the category of ‘sacred’ developed by European religious studies to the lexical material associated with the category of the sacred in the traditional culture of the Buryats on the basis of etymological and historical-genetic research. Results. Description of the scope of application of the concept of ‘sacred’ in Buryat culture, as well as semantic analysis are necessary to avoid inadequate interpretations and extrapolations while using respective lexemes. By virtue of their conservatism, ritual terms contain invaluable evidence of the cultural and historical perspectives, preserve the valuable information that allows us to reconstruct the ethnography of the past, its social structures, spiritual culture, including the cult tradition.

This essay addresses Jean-Luc Nancy's "deconstruction of Christianity" and how what Christianity proclaims through enacting a deconstruction of itself brings an end to the western, hegemonic hold that Christian imperialism has perpetuated for centuries. Nancy, for his part, takes up the name of Christianity insofar as it is a religious phenomenon that signals a trajectory of thought in the West that must be discerned as providing an "exit from religion and of the expansion of the atheist world." Since deconstructing the dominant narratives of the West means deconstructing the myth of a sovereign, autonomous deity whose reign, Nancy declares, has reached its end, Christianity utilizes its own kenotic narrative to point toward the end of religion and Eurocentrism at the same time. [ABSTRACT FROM AUTHOR]

The article discusses the role of Cistercian spiritual theology in Eucharistic adoration. Topics discussed include the theological, liturgical or doctrinal trends in the Middle Ages that contributed to the practice of adoration of the Blessed Sacrament, importance of the humanity of Christ to Cistercian thought, and the challenges to Eucharistic adoration including the effect of visual communion on the Eucharist as sacramental food and Cistercian commitment to the Divine Office.

Copyright of Journal of College of Languages is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

These/Ziel: Der Beitrag entstand aufgrund einer Analyse von Kinderund Jugendbüchern, die in Polen in den Jahren 1945–1949 veröffentlicht wurden und sich auf die Teilnahme der genannten Empfängergruppen an verschiedenen Kirchenandachten und der Konfirmation beziehen. In der beigelegten Bibliografie finden sich 30 Publikationen. Forschungsmethode: Das Material untersuchte man aus eigener Erfahrung anhand von Bücherexemplaren, die in der polnischen Nationalbibliothek aufbewahrt werden. Die besagte Sammlung wurde in die folgenden Untergruppen eingeteilt: Anbetung, Novenen, verschiedene Andachten, darunter der Kreuzweg, der Rosenkranz sowie die Konfirmation. Die einzelnen Veröffentlichungen schilderte man in chronologischer Ordnung. Ergebnisse/Schlussfolgerungen: Die meisten Publikationen erschienen 1949 in zwei Stadtzentren. Meistens waren es anonyme Texte bzw. sie wurden von Priestern verfasst. Zu den wichtigsten Verlegern gehörten professionelle Verlage wie WAM aus Krakau, „Jedność“ aus Kielce, Ordensverlage (der Jesuiten, Redemptoristen, Loretoschwestern) sowie Gelegenheitsverleger wie etwa das Pfarrbüro an der St. Joseph-Kirche in Dirschau und einige weltliche Verleger. Die Publikationen, die auf die Konfirmation rekurrieren, zeichnen sich durch einen hohen Standarisierungsgrad aus. Von besonderer Bedeutung sind verschiedene Übersetzungen der Hymne „Veni Creator“ („Komm, Schöpfer Geist“).

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The process of modernisation and secularisation leads the present society to the loss of the Christian identity and to a departure from God. The individual finds himself in a continuous search for solid bench-marks and for solutions that would offer meaning to his existence, by being aware of his identity. One can enter the sacred through poetry and prayer, stemming from love. The poetry of religious inspiration triggers a state of self-reconciliation, of harmony with the world and of accepting your own destiny. The presence of divinity in the creative act offers the poet the chance to overcome his limits, to go beyond mysteries and to become spiritually enriched. Through invocation, the poet brings offerings to the deity, thus attaining some higher knowledge followed by the illumination reflected in poetry. [ABSTRACT FROM AUTHOR]

This article explores adorations of Sikhism which fall into two parts i.e. daily adorations, and adorations for special occasions. Daily adorations consist of morning, evening, and just before sleep adorations. Morning adorations include Jap Ji and Sawwain. To perform these worships, it is compulsory for the worshipers to take bath, go to Gurudowara, and perform them in congregation. Evening adoration are sodarrahira, Sopurkh and some others, while adorations of just before sleep include kartansohila, ardas and others. Second come adoration of special occasions which cover occasions like oath taking, repentance for sins, baptism, marriage and nuptation, death and funeral, and some others. All these adorations are part of Gurugranth by Gurunanak. [ABSTRACT FROM AUTHOR]

This article seeks to address an overemphasis on limiting and humbling of language that is seen to correspond with 'apophatic' theology. Drawing on the mystical theology of Nicholas of Cusa, I seek to show that, for Nicholas, apophatic spirituality can only be understood in a context in which the sway of language is grounded in wonder and actualized in praise. By means of an attentive reading of De Venatione Sapientiae 18-20, I show that Cusa explores the indissoluble relationship between adoratory speech and wisdom, grounded in a participatory metaphysics that is itself founded in love for an ineffable God. For Cusa, the language of praise is in fact the ground of all language, and precedes all other forms of speech in its character as affirming, adoring gift. It is only when language is given in the way of an ecstatic I-Thou utterance, notes Cusa, that the character of language as such shines as a mode of participatory knowledge. Thus, for Nicholas, there is a doxological dimension to all speech. Cusa's mystical notion of adoratory language offers a way to overcome the anxieties of attitudes to mysticism haunted by postmodern inflections and overly concerned by the arbitrariness and limitations of language. [ABSTRACT FROM AUTHOR]

The article deals with a range of concepts, striving to reveal their semantic unity. In this connection, a kind of dialectical perspective is used to review their relation of definition. The concepts in question are those of selfconsciousness, morality and love. The author clarifies the nature of amorous consciousness - in the sense of identity of love, conditioned as infatuation, and adoration. As a result, a new analytical perspective on certain specific forms of love is established, including love of God, love of the ideal (homeland), maternal or parental love. [ABSTRACT FROM AUTHOR]

Aim: The aim of the article is to analyze publications for children and youth published in Poland in 1945-1949 which concerned the participation of this group in various types of religious services and the sacrament of Confirmation. The enclosed bibliography includes 30 items. Research method: The autopsy analysis was carried out on the basis of specimens preserved in the National Library. The discussed collection was divided into the following subgroups: adoration, novenas, miscellaneous services - with particular emphasis on the Stations of the Cross, the rosary and the sacrament of Confirmation. Within the highlighted types, individual publications are described in a chronological order. Conclusions: Most books were published in 1949 in 12 centers. For the most part, these were anonymous texts or their authors were exclusively priests. The most important publishers were professional publishing houses such as WAM from Kraków, "Jedność" publishing house from Kielce, monastic publishing houses (of Jesuits and Redemptorists and the Sisters of Loreto) along with occasional publishers, e.g. a parish office at the Church of St. Joseph in Tczew and secular publishers. Publications about the sacrament of Confirmation are characterized by a high degree of standardization. An extremely interesting phenomenon are the various translations of the hymn Veni Creator Spiritus. [ABSTRACT FROM AUTHOR]

Throughout his writings, John of Cross makes extensive use of the Scriptures, and he does so from a variety of angles and perspectives. The main goal of the present analysis is to shed light on the way in which, based on the geographical characteristics of Israel or the historical vicissitudes of her People, as well as a close reading of the texts and their interconnections, John of the Cross uncovers the theological, and even philosophical, basis for his mysticism. In the same way that the essence of Israel is sustained by her faith in the One God, who is the origin of both creation and covenant, the Christian believer can only adore God based on a radical experience of the the ological virtues. [ABSTRACT FROM AUTHOR]

This historically-informed ethnographic article describes the surprising popularity of Holy Hour and Eucharistic devotions among a subculture of "devout" millennial-generation Catholics. Adoration-based prayer practices-- updated and reinterpreted for a new generation of Catholics--constitute how these millennials articulate and embody their contemporary Catholic identities. These young adults work to interpret Catholicism as relevant and distinctive through the way they pray. While they perform a variety of Catholic practices, central to their Catholic identity is a remixed version of a once-popular Holy Hour devotion. Praying with an emphasis on the real presence of Jesus in this Eucharistic devotion, millennials simultaneously knit themselves into a history of Catholic sacramental life while also relying on those devotions to help them be triumphantly Catholic in the twenty-first century. The Holy Hour connects young adults to Catholic tradition while also providing a language of Catholic exceptionalism that they use to draw boundaries around their Catholic identity in the contemporary U.S. [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)