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This book has a target audience of scholars working in Practical Theology, especially scholars interested in the functioning of attitudes, cognition, and remembrance. In understanding this book, it will be vital to realize that the author is connecting liturgy's face, interface, and outlook to the concepts of attitude, cognition, and remembrance. The book embarks on the importance of a liturgy that should connect with everyday life and a liturgy that enables its participants to make divulgences that can enhance its meaningfulness to its participants. This book is directed to an audience interested in an interdisciplinary approach to liturgics, liturgists in congregations and people concerned with liturgy's meaningfulness.
The way we tell stories influences how others react to our emotions, and impacts how we cope with emotions ourselves.
Stop curating! And think what curating is all about. This book starts from this simple premise: thinking the activity of curating. To do that, it distinguishes between 'curating' and 'the curatorial'. If 'curating' is a gamut of professional practices for setting up exhibitions, then 'the curatorial' explores what takes place on the stage set up, both intentionally and unintentionally, by the curator. It therefore refers not to the staging of an event, but to the event of knowledge itself. In order to start thinking about curating, this book takes a new approach to the topic. Instead of relying on conventional art historical narratives (for example, identifying the moments when artistic and curatorial practices merged or when the global curator-author was first identified), this book puts forward a multiplicity of perspectives that go from the anecdotal to the theoretical and from the personal to the philosophical. These perspectives allow for a fresh reflection on curating, one in which, suddenly, curating becomes an activity that implicates us all (artists, curators, and viewers), not just as passive recipients, but as active members. As such, the Curatorial is a book without compromise: it asks us to think again, fight against sweeping art historical generalizations, the sedimentation of ideas and the draw of the sound bite. Curating will not stop, but at least with this book it can begin to allow itself to be challenged by some of the most complex and ethics-driven thought of our times.
Madigan and Osiek assemble relevant material from both Western and Eastern Christendom.--Robin Jensen, Vanderbilt University Divinity School, author of Face to Face: The Portrait of the Divine in Early Christianity "Catholic Historical Review"
Edited by William A. Dembski and Jay Wesley Richards, this group of former Princeton Theological Seminary students brings apologetics back into the seminary debates as they expose the influence of naturalism in theological studies plus other philosophical tenets automatically assumed in much mainline theology.
"What should I do? How do I know that I am doing right?" In the midst of so many changes in church, society, and culture, many of us are bewildered about what's right and about how to discover what we ought to do. This useful and timely book will help adults who are trying to be critical about their faith and moral living to interpret how conscience works in making moral decisions.First off, Gula shows that conscience is not a law unto itself, but must be formed in community by appealing to sources of moral wisdom. Then he gives a fuller treatment of moral discernment, pointing up three spheres of influence on the process of discernment -- social, situational, and personal. The final section moves from the theoretical model of discernment to the practical application of providing moral guidance in the pastoral domain. Each chapter begins and ends with some guide questions to focus reflection and to stimulate discussion.
Von Balthasar shows the tension between the necessary unity in Christianity and the diversity that should and must exist. Today when most people talk about pluralism and really mean dissent and rebellion, von Balthasar shows how genuine variety is both possible and desirable within Catholic unity.
What does it mean to be human? Why do we feel and behave in the ways that we do? The classic answer is that we have a special kind of intelligence. But to understand what we are as humans, we also need to know what we are like motivationally. And what is central to this story, what is special about human motivation, is that humans want to share with others their inner experiences about the world--share how they feel, what they believe, and what they want to happen in the future. They want to create a shared reality with others. People have a shared reality together when they experience having in common a feeling about something, a belief about something, or a concern about something. They feel connected to another person or group by knowing that this person or group sees the world the same way that they do--they share what is real about the world. In this work, Dr. Higgins describes how our human motivation for shared reality evolved in our species, and how it develops in our children as shared feelings, shared practices, and shared goals and roles. Shared reality is crucial to what we believe--sharing is believing. It is central to our sense of self, what we strive for and how we strive. It is basic to how we get along with others. It brings us together in fellowship and companionship, but it also tears us apart by creating in-group "bubbles" that conflict with one another. Our shared realities are the best of us, and the worst of us.