Выражение опыта религиозного обращения как универсальный язык богословия в трудах протопресвитера Александра Шмемана

The article is devoted to the study of the hardest for interpretation N.V. Gogol’s works the “St. Petersburg” story “Notes of a Madman.” The diary of a hero going crazy presents the combination of the elements of madness, comedy, romantic alogism, authorial irony, satire and high tragic pathos that gives this work the character of an artistic riddle, the solution of which is possible only with the help of a consistent integrated approach. Numerous reminiscences in the work of images from world literature, contemporary journalism and artistic literature are examined in detail. The long-term observations of researchers on the poetics of Gogol’s story are summarized. A connection is established between “Notes of a Madman” and the poem “Dead Souls” and “Reflections on the Divine Liturgy.” Gogol’s polemic with European romanticism developed in this work is explored in detail. Gogol contrasts the playful “spirituality” of the romantics, which leaves a person to the mercy of imagination and subjective opinions, with a truly spiritual understanding of life, based on the Holy Scriptures and church tradition. The article is a continuation, based on new material, of a research work begun in 2022 – “German romantic V.G. Wackenroder and the 20th century: artistic foresight N.V. Gogol” (published in the collection of the IWL RAS “Literary process in Russia in the 18th–19th centuries. Secular and spiritual literature”). An attempt has been made to present a holistic concept of the work and a wide range of fruitful research thoughts in its interpretation. The work consists of fifteen sections: 1. Problems of interpretation of the story; 2. Background and history of the creation of “Notes of a Madman”; 3. “Soulful City” “Notes...”; 4. Idleness, bribery, threat of “scolding”; 5. Diktat of fashion, red tape; 6. Neglect of spiritual growth; 7. Vanity and the possibility of repentance; 8. From “Notes of a Madman” to “Dead Souls” and “Reflections on the Divine Liturgy”; 9. Pseudoculture; 10. “Donquixoticism”; 11. Cervantes and Ariosto; 12. The circle of romanticism: poetry, politics, philosophy, mysticism; 13. “Notes of a Madman” and romantic madness; 14. Poprishchin and music; 15. “Popular theology”. Eleven of the fifteen sections are presented in this publication. The continuation of the article and the list of references will be published in the next issue of the journal.

Four overarching principles and concrete learning activities help teachers to overcome challenges to promoting rich and authentic creativity among students.Creativity is not the finding of a thing, but the making something out of it after it is found.- James Russell Lowell, poetMiddle level educators around the country aim to create a classroom environment and a way of teaching that is developmentally responsive, challenging, empowering, and equitable for every student (National Middle School Association, 2010). One way to ensure this is to include instruction that promotes creativity. This article offers guiding principles and shares instructional lessons that can assist teachers in promoting creativity in the language arts classroom.We begin by identifying different definitions of creativity. Then, we discuss the importance of creativity and describe defining characteristics and behaviors of creative thinkers. Next, we offer guiding principles to promote creativity in the middle grades language arts classroom, share instructional lessons that reflect these principles, and present samples of student work that resulted. We end with final thoughts on promoting creativity in middle level education.What is creativity?Creativity is a complex concept in large part because it involves many definitions and terms, all of which have changed, and continue to change, over time. Traditionally, creativity has been defined primarily in terms of individual personality traits and is evidenced by the creative ways individuals think and behave. For example, a psychometric view identifies traits like divergent thinking and problem-solving skills and focuses on predicting the likelihood of individuals producing creative responses to real-life problems and situations (Fishkin & Johnson, 1998). A social-personality view posits that creativity is connected to a person's motivation, personality, and sociocultural environment. This view identifies common traits in identified as creative. These traits include independence of judgment, self-confidence, attraction to complexity, self-actualization, and an aesthetic orientation (Morgan, Ponticell, & Gordon, 2000, p. 8) as well as ambition and high level of commitment to one's work (Gardner, 1993). Renzulli (in Hong, Hartzell, & Greene, 2009, p. 193) expands this list with task commitment, a trait that includes hard work and determination.Today, creativity remains complex, maybe even more so because it is defined more broadly. While multiple definitions of creativity still exist, these definitions have shifted from a one-dimensional view (a list of personality traits) to a multidimensional view (Fishkin & Johnson, 1998). This multifaceted perspective perceives creativity as a combination of uniqueness and relevance (Beghetto, 2007); In essence, creativity today is viewed as individuals involved in a creative process-the process of taking an existing idea or problem, seeing the idea or problem in multiple ways with multiple solutions, and solving or transforming it into something new and worthwhile.Why is creativity important?Historically, creativity has been the lifeblood for innovation and economic progress in the United States. According to Zhao (2006), the weapon that has helped the United States remain an economic leader and innovation powerhouse is the creative, risk-taking, can-do spirit of its people (p. 30). This secret weapon has not gone unnoticed by other countries around the world, especially in the area of education. Many countries around the world have reformed their educational systems to intentionally include more creativity in their schools (Zhao, 2006).However, while other countries are encouraging creativity, it appears that the United States is shying away from it. Creativity scores in children have declined since 1990, especially with children in kindergarten through sixth grade (Bronson & Merryman, 2010). …

This chapter complements that by Dr. Pamela Jackson, a recognized scholar on the liturgy of the Catholic Church, whose professional expertise qualifies her to write authoritatively on the history and reception of the conciliar text on the sacred liturgy. The objective of the present chapter is more narrowly conceived to focus on the sacraments of the Church and their presentation in Sacrosanctum concilium. I maintain that the constitution on the sacred liturgy should be read within a hermeneutic of continuity with previous Catholic teaching on worship and sacraments, especially with what the Church teaches about the sacraments in the documents of the sixteenth-century Council of Trent. To argue that the constitution on the sacred liturgy is to be read in continuity with the overall tradition of the Church is not a fancy of twenty-first century revisionism. Cardinal Avery Dulles has reminded us that the 1985 Synod of Bishops had identified continuity and complementarity as the guiding principles of interpretation to employ when reading the documents of the Second Vatican Council. In order to signal the agreement among the contributors to this volume on the hermeneutics of continuity as the preferred way to read the documents of the Second Vatican Council, the editors have chosen as the title for the volume: Vatican II: Renewal within Tradition. It is true, of course, that the liturgical modifications seem to afford, both for those who are old enough to remember the Church’s ceremonies before 1964 and for those who have cultivated an appreciation for the preconciliar liturgical forms, one of the best illustrations of the claim made by some authors that the Second Vatican Council introduced a moment of discontinuity and even of dramatic change into the life and tradition of the Catholic Church. The correct way of looking at the history, however, is to accept Sacrosanctum concilium as a milestone.

International Review of MissionVolume 89, Issue 352 p. 70-75 THE CHALLENGES OF THEOLOGICAL EDUCATION IN THE MIDDLE EAST George Sabra, George Sabra A Lebanese Protestant (Reformed) and a member of the National Evangelical Church of Beirut, George Sabra is currently Associate Professor of Systematic Theology and the Academic Dean at the Near East School of Theology in Beirut.Search for more papers by this author George Sabra, George Sabra A Lebanese Protestant (Reformed) and a member of the National Evangelical Church of Beirut, George Sabra is currently Associate Professor of Systematic Theology and the Academic Dean at the Near East School of Theology in Beirut.Search for more papers by this author First published: 25 March 2009 https://doi.org/10.1111/j.1758-6631.2000.tb00180.x AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat Volume89, Issue352January 2000Pages 70-75 RelatedInformation

BOOK REVIEWS 517 My second concern is whether Dulles needs to develop more explicitly the liturgical dimension of the tradition as a type of tacit knowing . To be sure, Dulles is open to seeing the divine liturgy as an important source for what he refers to as " traditioning " (cf. 33-34) . Furthermore, his personal commitment to the traditional liturgy's unique mode of communication can be quite passionate, as when he states: In countries such as the United States young people cannot even imagine what it must have been like to live in the Catholic Church of fifty years ago. They frequently worship in churches or auditoriums barren of shrines and statues. They are ignorant of the an· swers that their parents or grandparents memorized out of a catechism . They know practically no prayers by heart, and are perhaps unable to say the Angelus or the Rosary. They are so open to the world that they are almost drowning in secularity (101; cf. also 19). Nevertheless, personal conviction seems to give rise to little theoretical reflection about why this sort of symbolism is so central to the Catholic tradition. Liturgy's function in communicating the rule of faith of Christian communities receives no separate chapter and appears as a decidedly secondary source of theological reflection. Here he could perhaps have been illuminated by Jean-Luc Marion's philosophical meditations on the symbolism of the Eucharist as presence and gift. The Craft of Theology will serve as absorbing reading for graduate students who are just beginning to study theology. That is not to say that Dulles's book is only an autobiographical retrospect on the profession which he has ably practiced for more than half a century. Whether understood as a stimulant to ·thinking judiciously about the living tradition of the Catholic church or as a guide for contemporary ecclesial communities of different confessions seeking to recover the catholicity of the Christian tradition, Dulles's system will be a no less than invaluable resource to Christian theologians. The Catholic University of America .Washington, D.C. PETER J. CASARELLA "Un maitre en theologie: Le Pere Marie-Michel Labourdette, O.P." Revue Thomiste 92, No. 1 (January-March, 1992). Toulouse: Ecole de theologie, 1992. Pp. 428. 130F. This collection of twenty essays serves as an intriguing introduction to the life and thought of the Dominican professor and moral theologian P. Marie-Michel Labourdette, who worked for most of his religious life at the Dominican studium of St. Maximin of the Province 518 BOOK REVIEWS of Toulouse. Prefaced by two contributions of biographical interest, and completed by a comprehensive bibliography, the core selections crystalize around two poles of interest. First, they explore the character of Labourdette's thought and methodology, both as a churchman and a Thomist. Especially enlightening here are the essays by M. Larive, " Quaedam impressio divinae scientiae, la theologie selon le P. Labourdette " and 5.-Th. Bonino, "Le thomisme du P. Labourdette." Second, other essays succeed in capturing this Thomistic thinker in flight, as it were, as his incisive powers of analysis and synthesis reveal themselves in his treatment of various theological questions. I would especially recommend here A. D. Mongillo's "La fin derniere de la personne humaine," C. J. Pinto de Oliveira's "La prudence, concept cle de la morale du P. Labourdette," and T.-D. Humbrecht's "Le peche originel selon le P. Labourdette." These essays skillfully coalesce and complement each other, forming, as with the variously tinted panes of a stained-glass window, a multi-colored illumination of their subject. What emerges from this well-composed assemblage is a devoted homage to a theologian creatively faithful to his inherited traditions. This creative fidelity to the depositum fidei, and to a Thomistic legacy invigoratingly alive in his own work, forms the intellectual principle by which P. Labourdette sought to perceive and understand the many new insights and developments that cannot help hut teem before any alert, twentieth-century mind. P. Lahourdette addresses himself to theological issues using an approach both classical and flexible, deep, yet clear. This clarity is of such an order that it reveals to the contemporary reader aspects of traditional theological investigation that have been...

It can be debated whether a Lutheran identity is still relevant in the midst of ecumenical development in (South) Africa, with special reference to theological education and Christian education. The Lutheran Church is a unique body within the ecumenical family as it contributes to work on the mission of God. Theological education and Christian education are educational centres which aim to promote social justice towards community development. These two educational centres are branches of the Lutheran Church. Taking into account the fact that theological education and Christian education were introduced by European and American missionaries with various church traditions in (South) Africa as part of community development, the purpose of this article is to discuss the impact of Lutheran theological education and Christian education, to demonstrate their contribution in the church, and call for their decolonisation and contextualisation.

152 BOOK REVIEWS Walking with Faith: New Perspectives on the Sources and Shaping of Catholic Moral Life. By WALTER}. Woons. Collegeville, Minn.: The Liturgical Press, 1998. Pp. xvi + 528. $39.95 (paper). ISBN 0-8146-5824-5. This book's primary concern is "moral life in the faith community" (xii). It is an ambitious work, one that seeks "to illuminate the sources of moral life in faith, show how moral life in the Church has developed over the centuries, and encourage a more integral, comprehensive view" (xv). As such, it is a welcome addition to the mounting body of literature that demonstrates the ongoing historical interplay of the Christian faith with the ethical conduct of believers and their official worship from the pews and in the sanctuary. The author shows particular interest in the temporal, contemporary, and transcendent factors that went into the shaping of Catholic moral life. He orders his presentation in a chronological sequence of eleven balanced and well-written chapters. He reflects on the scriptural, historical, intellectual, and liturgical dimensions of this important walk with faith and provides a helpful summary of his findings in the closing Epilogue. The book has many strengths, not the least of which is the author's competent and judicious use of the principle of correlation, the historiographical assumption that a complex web of interrelated sociological and cultural factors must be taken in account when examining the way ideas arise, develop, and function through time. It is exceedingly difficult to study any particular facet of Church life in this manner for any single historical period, let alone the entire span of its existence. Although his selection and presentation of the material is not beyond reproach (as will soon become evident), the author maintains a largely convincing level of scholarly discourse that conveys not only a sense of the great complexity of factors which must be taken into account when examining the relationship between morality and faith in the Church's life, but also a sensitivity to the continuities and discontinuities that such an organic relationship necessarily entails. For this reason alone, the book can be read with interest and to great benefit. While it does not qualify as a "history" of moral theology as such (nor does it purport to be), the perspectives it offers into the shaping of Catholic moral life-both historical and otherwise-will need to be examined and reckoned with by all future historians of Catholic moral theology. This reader was also impressed with the methodological consistency with which the author constructs his chapters (enabling less expert readers to navigate the often turbulent waters of the Church's history with a relative degree of calm), his ability to find common threads in the Church's doctrinal and moral teachings (some of which have not been explicitly adverted to until now), and his balanced integration of the history of Christianity with the general history of Western civilization (especially in chapters 9 through 11, where he maps out the Church's response to the modern Western outlook). If that is not enough, his "Reflections" at the end of each chapter summarize the salient points regarding the impact of the BOOK REVIEWS 153 faith on the Church's moral life and offer many astute insights into why the Church's teaching developed the way it did. The author's penchant for method and his high level of scholarly discourse, however, do not dispel a number of serious concerns resulting from certain lacunae in his historical presentation. Although this is to be half-expected in a large synthetic work of this kind (it would be virtually impossible to investigate every instance in the Church's life where the faith has contributed to a deeper understanding of the believer's moral responsibilities), the number and scope of the author's omissions tend to weaken and, at times, even blemish this otherwise outstanding effort of historical inquiry. It seems strange, for example, that the author would spend so much time in chapters 1 and 2 outlining the relationship between faith, moral conduct, and worship in the Old and New Testaments and say hardly anything at all about the evolution of the canon of Scripture...

Globally, theological education and ministerial formation were in a state of flux and uncertainty for a number of years in the latter part of the twentieth century. Some would go further to suggest that this area of the church's life and witness had been in crisis forsome time now. Whether in crisis or merely in painful transition, the fact is that many, if not most, churches, Christian groupings and theological institutions are realising the need for a radical review of their theological education and ministerial formation programmes. This essay focuses on the imperative for an increased mission/missiological profile within theological education and ministerial formation, and reflects on the importance of context in this process.

By virtue of its subject matter, theological education ought to infuse life with morals and values, thus moulding a just, moral and peaceful society such as is envisaged in God's telos for His world. And in line with its aims, theological education provides knowledge and skills to people to enable them to serve the church, together with the wider society where the church lives. A theological curriculum appropriate to its context ensures success in both these aspects of theological education. To their credit Africa's theological institutions seem to have curricula which are relevant to Africa's context. Success in sustaining the relevance of these curricula lies in continually revising the curriculum so that it does not become dated. One such urgent revision is in the offering of ethnic studies which is necessitated by the ethnic crisis in Africa. For this reason, ethnic studies in the curriculum of theological education in Africa are imperative. In the essay four ways are proposed in which ethnic studies could be included in the curriculum of theological education in Africa.

This volume presents a compendium of different perspectives by leading theological educators on what constitutes theological literacy in the twenty-first century. Structured around the key emphases that have shaped a traditional curriculum in theological education, these insightful essays explore the nature of theology, theology and institutional expression, the practice of hermeneutics in today's context, the rhetoric of theology, and the future of theological education. Throughout their essays, the contributors specifically address or draw from a wide range of confessional stances, making this book valuable to readers from every church tradition.

THE HENRY JAMES REVIEW Volume 11, Number 1 Winter, 1990 Table of Contents A Calendar of the Published Letters of Henry James: Part I. By Stephen H. Jobe................................................1 Henry James's Gentle Heretics and the Old Persuasion: Roman Catholicity in The Golden Bowl. By Edwin Fussell................30 Jamesian Gleanings. By Arthur Sherbo.......................................42 Levels of Knowing: Development of Consciousness in The Wings of the Dove. By Linda Raphael....................................58 Review of Michael Anesko, "Friction With the Market" : Henry James and the Profession of Authorship. By Marcia Jacobson.................72 Review of Margaret D. Setz and Mark Samuels Lasner, England in the 1880's: Old Guard and Avant Garde. By Adeline Tintner.........74 In Memoriam, J. A. Ward With great sadness we record the death at age fifty-eight of J. A. Ward, a distinguished scholar and critic of Henry James and, more generally, of American literature and culture. Joseph Anthony Ward, Jr.—Jack Ward to family and friends—was born in Baltimore in February, 1931. He did undergraduate work at Notre Dame, earned his master's and doctorate at Tulane, taught at the University of Southwestern Louisiana for ten years, and then went on to Rice University, where he spent the rest of his career, chairing the department there from 1968 through 1973. In 1960-61, he was a Guggenheim Fellow. Jamesians will of course remember J. A. Ward best for his two books on Henry James. The Imagination of Disaster: Evil in the Fiction of Henry James was published in 1961. The Search for Form: Studies in the Structure of James's Fiction, published in 1967, remains one of the most frequently cited works of James scholarship. In my view, it is—along with Dorothea Krook's The Ordeal of Consciousness in Henry James and Laurence Bedwell Holland's The Expense of Vision: Essays on the Craft of Henry James—one of the three finest critical studies of James of the 1960s, a classic of James criticism. Among Ward's major essays on James were "The Ambassadors as a Conversion Experience" (the Southern Review, 1969), "The Ambiguities of Henry James" (the Sewanee Review, 1975), "Henry James and Graham Greene" (which Robert L. Gale, writing in ALS, called "the gem" of the 1979 inaugural issue of the HJR), and "The Portraits of Henry James" (HJR, 1989). Jack was on the editorial board of this journal from its inception, serving generously as a prompt and trenchant evaluator of manuscripts. As a contributor, he occupied a place of honor, kicking off the first issue (preceded only by an editorial and Leon Edel's "Westminster Abbey Address") and opening the first issue of the tenth-anniversary volume. His interests, however, were by no means limited to Henry James. When he was twenty-five, in 1956, his essay "The Function of the Cetological Chapters in Moby-Dick" was published in American Literature. Among the other essays he published, exemplifying the range of his interests, were pieces on John Updike (in Critique), on James Agee (in Modern Fiction Studies), on "Emerson and the Educated Will: Notes on the Process of Conversion" (in ELH), and on "The Hollywood Metaphor: The Marx Brothers, S. J. Perelman, and Nathaniel West" (in the Southern Review). In 1985, he published an original and ambitious book, American Silences: The Realism of James Agee, Walker Evans, and Edward Hopper. I consider myself very fortunate to have known Jack Ward. Although he almost never attended professional conferences, he came to a meeting of the South Central Modern Language Association in New Orleans some ten years ago. He telephoned beforehand to say that he was coming to meet me, though I protested then—and still do—that the honor and privilege were mine. I drove down to New Orleans to see him, and we had a grand time. Later, shortly before American Silences came out, I was able to bring Jack to LSU for a brief visit; he gave a very well received, slide-illustrated lecture on Edward Hopper, and he stayed with my family, charming my eight-year-old son and five-year-old daughter with his warmth and humor. A devoted father, Jack is survived by two daughters, Margaret and Elizabeth. It...

The Second Vatican Council, taking into account the modern needs of mankind, called for the mutual tolerance of denominations, reforms and compromise in church traditions and practices. This was a response to the practical life of the Ukrainian church in the diaspora. For the Eastern Churches (including the Ukrainian Catholic Church), the Council adopted a separate Decree "The Constitution for the Eastern Churches" 1, on the basis of which a conference of the UCP bishopric, led by the Supreme Archbishop Joseph Slipy, was convened on December 14, 1966 in Rome. It discussed a number of issues, including the case of Divine Liturgy, the liturgical language, the introduction of the Ukrainian spoken language, some reductions in the Service of God, and the reformation of church singing. It was for this purpose that the dioceses established Liturgical Commissions, in particular at the Chicago Department in the United States, which included the musicologist, composer, and musical culture activist of the Diaspora Myron Fedorov (1907-1993). One of the tasks of the commission was to preserve the traditional self-made singing, so that he "did not disappear, but he lived and developed under different kinds: single-handed, double-voiced or in choral works, which most would be out of the richness and beauty of our rite"

and a Master of Divinity student at the

Contemporary art practitioners use a rich arsenal of techniques and materials, including those previously considered by artists to be applied and therefore of secondary importance. Threads and fabrics have long been confined to the field of fine and decorative arts and have not been considered full participants in the art scene. Until now the boundaries between textile art and high art remain blurred. However, at the end of the twentieth century, we saw a new strategy for the perception of textiles and domestic handicraft practices as independent art forms. The change in the traditional hierarchy and language of art in the 1960s and 1980s was influenced by many developments, including the emergence of a new wave of artists who began to incorporate applied materials into the space of art. The legalisation of textile production as an artistic practice owed much to Louise Bourgeois, who turned to needlework techniques and demonstrated their limitless potential. The material for this article is the textile works of Louise Bourgeois, her memoirs, as well as video materials and the documentary film “The Spider, the Mistress and the Mandarin”. This article analyses textile works of the artist, as well as the themes of damage and restoration that run through many of her works. The term “mending” is discussed, which seems broader and more relevant to describe Bourgeois’ works. The image of the spider, a symbol of mother and weaver, which is important for the artist, is also analysed. In the orbit of the author’s attention is the theme of duality of needle as a simultaneous image of traumatisation and reparation. The conclusion is made that L. Bourgeois’ work has influenced artists from the 1970s to the present day. Her creative language, the variety of materials and techniques used have enriched the arsenal of contemporary art and have certainly influenced the place of textile in the hierarchy of arts.

The purpose of the study is to reconsider the “strict style” beyond the narrative of the “Soviet art” and to identify those characteristics that allowed individual artists from Ukraine, Estonia, Latvia, and Armenia to return to the national artistic tradition and find their own creative language that did not coincide with the values of the totalitarian system. The research methods are based on the fundamental principles of art historical analysis with the involvement of interdisciplinary connections (philosophy, history) to identify the innovative features of the “strict style” as the first important step for the emergence of the art of the “dissenters”. The comparative method is used to identify the differences in regional manifestations of the “strict style” based on the national artistic traditions of Ukraine, Estonia, Latvia, and Armenia. The systematic-analytical method is used to highlight the influence of the Khrushchev Thaw on the formation of new worldview values among the creative youth of the post-war period of the 1946s-1955s. The scientific novelty of the study is to identify the plot, plastic, and compositional characteristics of the “strict style” that became the reason for some national artists to search for national artistic traditions and interpret them using their own experience and artistic and figurative language. Conclusions. When comprehending the significance of the “strict style”, one should note its importance for the beginnings of the revival of Ukraine's artistic traditions, which soon led to the emergence of “unofficial” art. While its founders, Russian artists, sought to convey the feat of labour of the Soviet man, our individual artists were able to demonstrate the difficult fates and tragedies of their own people (I.-V. Zadorozhnyi), moreover, using the techniques and imagery of avant-garde artists in their artistic language. The national artistic experience of the 1920s and early 1930s prompted them to revive and rethink their own heritage. The subjects, techniques of transmission, and compositional features were similar among the representatives of the “strict style”, but the peculiar artistic thinking based on the worldview of their people made some national artists, as well as their colleagues from Estonia, Latvia, and Armenia, interpret the reality of their countrymen differently.