Christian Year Research Articles

Implementasi Metode Konversi Hari Lahir dari Tahun Masehi ke Tahun Hijriah

Abstrack This article contains the main problem under study, namely how to implement the method of converting birthdays from the Christian year to the Hijri year in Tritiro Village, Bontotiro District, Bulukumba Regency with 3 sub-problems, namely: 1) How is the method used in converting birthdays from the Christian year to the Hijri year in Tritiro Village, Bontotiro District, Bulukumba Regency, 2) How is the result of converting birthdays from the Christian Year to the Hijri Year in Tritiro Village, Bontotiro District, Bulukumba Regency. This research uses field research (field research) which is qualitative in nature, syar'i and astronomical approaches. Primary data sources are; Observations, interviews and secondary data were obtained from books, journals and articles. Data collection through observation, interviews and documentation. This study uses data processing and analysis techniques in the form of; analyze, manage and classify data and provide final conclusions. The results of this study indicate that the method used in converting birthdays from AD to Hijri year in Tritiro Village, Bontotiro District, Bulukumba Regency used is the urfi reckoning and essential reckoning. The results of converting birthdays from AD to Hijri in the six samples are as follows: 1) Lahamuddin was born on March 19, 1957 AD, which coincides with the 18th of Sha'ban 1376 H, which falls on a Wednesday. 2) Hj. Jumorang was born on 28 November 1940 AD to coincide with the 27th Shawwal 1359 H, which falls on a Wednesday. 3) Muslim was born on 03 September 1951 AD to coincide with the 1st of Zulhijjah 1370 H, which falls on a Monday. 4)A. Murni was born on October 8, 1961 AD to coincide with the 28th of Rabiul Akhir 1381 H, which falls on a Monday. 5) Abd. Rahman was born on 21 April 1951 AD to coincide with the 14th Rajab 1370 H, falling on a Saturday. 6) Bau Tanning was born on June 23, 1951 AD to coincide with the 18th of Ramadan 1370 H, which falls on a Saturday. The implication of this research is that it is expected that the government or religious figures broaden their horizons who already understand and understand the conversion of the Christian year to the Hijri year correctly. It is hoped that students, especially the faculties of shari'ah and law and astronomy affairs, will continue to play an important and active role in providing knowledge to the public regarding the steps or procedures for converting birthdays from the Christian year to the Hijri year. Keywords: Conversion of Birthday, Christian Year, Hijri Year

Book Review: Called Into Light: Meditations with Bishop Richard Challoner for the Christian Year

Book Review: Called Into Light: Meditations with Bishop Richard Challoner for the Christian Year

Medieval Charnel Houses: Resurrecting Lost Medieval Rites

Through analysis of written sources, architectural evidence, excavation reports and antiquarian records this paper argues that charnelling of human skeletal remains was more common in medieval England than has hitherto been fully recognized. It became increasingly widespread following formalization of belief in Purgatory in the late 13th century, and charnel houses can be found both at the better-documented greater churches and at parish churches, for which churchwardens’ accounts are important sources. Charnel houses are mainly freestanding buildings in churchyards, or crypts within the body of the church, and both forms are often semi-subterranean, with the carefully maintained charnel visible through windows high in the charnel house walls. There was typically a chapel located above the charnel room, in which prayers for the dead were offered, similar to chantries. The paper presents the first detailed exploration of the potential liturgical contexts for charnelling. It is argued that the most likely form of rite to accompany the translation and deposition of charnel would have comprised a re-enactment of the Office of the Dead followed by an adapted version of the burial service, with possible secondary uses of the charnel house in the days leading up to Easter, the most solemn part of the Christian year.

Comparing the attitudes of Muslim and Christian year 5 and 6 students within four Anglican primary schools in Wales

ABSTRACT This paper set out to explore and to compare the experiences and attitudes of self-identified Muslim students (N = 84) and self-identified Christian students (N = 87) attending the same Anglican primary schools in Wales within the context of the Student Voice Project. The data identified two distinct attitudinal trajectories, one assessed by the Scale of Attitude toward my School and the other assessed by the Scale of Attitude toward Religion in my School. No significant differences were found between Muslim and Christian students in terms of attitude toward their school. However, Muslim students recorded a significantly less positive attitude than Christian students toward religion in their school. These findings are interrogated against Anglican visions for their church primary schools within the state-maintained sector in England and Wales.

High Church Anglicanism: Practice and Poetry

High Church Anglicanism:Practice and Poetry Elizabeth Ludlow (bio) In his essay in this forum, Timothy Larsen cites from W.J. Conybeare's 1853 Edinburgh Review article in which he describes the three stands of the Church of England: High, Low, and Broad. By "High," Larsen explains, Conybeare "meant an emphasis on the Catholic nature of the Church" (146). This emphasis on the continuity of pre-Reformation Catholicism in the Anglican Church led to the reinstatement of six practices by the Tractarian, or Oxford, Movement (the movement that dominated the High Church in the Victorian period). As Emma Mason and Mark Knight explain, these included: the use of sacraments within the Church; episcopacy, or the governing of the Church by bishops; the notion of the Church as a "body" in which all believers were linked to Christ; the observance of daily prayers and fasting; visible devotion, that is, church decoration; and the promotion of medieval ritual. (91) The impetus to reinstate these practices and to emphasize the historical continuity of Catholicism was initiated by John Keble's assize sermon on national apostasy in 1833. The Oxford Movement then went through a period of crises in the years leading up to John Henry Newman's secession to Roman Catholicism in 1845 before it matured and was shaped by wider social and cultural currents in the second half of the nineteenth century. The rationale for the reinstatement of the six practices outlined above was expressed at length in a series of ninety theological pamphlets named [End Page 149] The Tracts for the Times (1833–41), written by High Church clergy, including Richard Hurrell Froude, John Keble, John Henry Newman, Edward Bouverie Pusey, and Isaac Williams. The Tracts advocated a recognition of the Catholic heritage of the Anglican Communion and repeatedly looked to the Primitive Church as a model; they took various forms, including exegesis, storytelling, conversation, and edited selections from the work of the Church Fathers and the Caroline Divines. A concern with lived experience runs through them as the authors debate fasting, the sacrament of the Eucharist, private prayer, and Bible reading. The Tracts came to an end with Newman's controversial examination of the difficulties of the Thirty-Nine Articles in Tract 90 (an examination that was to lead to his condemnation by fellow Anglicans and his subsequent conversion), but the effects of the Oxford Movement endured throughout the era and are still felt in Anglo-Catholicism today. As Nicholas Lossky explains, the Tractarians received from the Fathers "a specific sense of the very nature of theology," the main characteristic of which involves a recognition that it is "practical" rather than speculative (77–78). Although scholars of the Oxford Movement have continued to stress the Tractarian emphasis on social outreach as a central and organic element of its development and have explored the ways leaders of the Oxford Movement saw the interconnectedness between theory and practice, the longevity of the (largely twentieth-century) perception that the movement was concerned primarily with the theoretical and ornamental and that the "Tractarians forgot the world" (qtd. in Skinner 334) has been hard to shift. While Simon Skinner has highlighted the significance of marginalized sources "especially rich in social commentary," including "quarterly journalism and the early Tractarian fiction of the late 1830s and early 1840s" (334), I want to draw attention here to the central place of poetry in disseminating doctrine and articulating the lived experience of High Church Anglicans. Tractarian poetry reached a far wider audience than The Tracts for the Times and, as G.B. Tennyson has argued, was as much "cause and symptom" as it was a "result of the Movement" (8). The significance of John Keble's The Christian Year (1827), which contains poems reflecting on Sundays and feast days of the liturgical year, cannot be overestimated. With his Lyras, collections of ancient and modern poetry and hymnody, Orby Shipley responded to what he perceived as the "literary craving" for religious poetry that The Christian Year had engendered (iv). Kirstie Blair describes how the first of these Lyras, Newman's Lyra Apostolica (1836), "set in motion a tradition whereby poetic anthologies were understood as weapons in a religious cause...

A comment on Eric Lafferty's Article, "A Channel Apart: Contrasting John Henry Newman and Félicité Lammenais on the Dilemma of Church and State in the Nineteenth Century," Newman Studies Journal 16.1 (Summer 2019): 28–50

A comment on Eric Lafferty's Article, "A Channel Apart: Contrasting John Henry Newman and Félicité Lammenais on the Dilemma of Church and State in the Nineteenth Century," Newman Studies Journal 16.1 (Summer 2019): 28–50 Claudine Blanchard (bio) The issue of the relationship between the church and the state was at the core of Catholic concerns in 1830s France after the accession of King Louis-Philippe to the throne. Following W. G. Roe, Lafferty presents Lamennais's political thought compared to Newman's more practical views and explains the influence Lamennais may have had on Newman.1 I would like to complete this study, looking from the French side of the channel and ask a question: If Lamennais was not interested in liturgy, but rather in politics, and if it is true that his doctrine influenced the Tractarians, then what made the Oxford Movement a liturgical movement? In the first decades of the nineteenth century, France's eyes were turned to England, which appeared to have made political and ecclesial choices that were both modern (constitutional monarchy) and dangerous (a schism with Rome). Joseph de Maistre (1753–1821), one of the first theorists of the European counter-revolution, believed the pope should be the arbiter of the restored rulers of Europe. The submission to Peter's successor was for him the guarantee of a truly orthodox Christianity. He went so far as to think that Protestantism, in its schismatic tendency, produced revolution.2 Maistre invited his readers to "compare this strength and fertility to the absolute nullity of this same Church detached from the root."3 He called for unity and the gathering of all Christians around the pope: first the French Catholics (especially the so-called "Gallicans"), then [End Page 117] the Protestants in general, starting with the Anglicans who, according to him, were to open the way back to Rome. The Church of England was then shown as the typical example of what would become of the Gallican Church if she cut herself completely from her source: that is, Rome. The English example was then brandished as a threat. Maistre inspired several generations of Catholic thinkers, starting with Félicité de Lamennais who himself had disciples such as Charles de Montalembert, Henri Lacordaire, and Prosper Guéranger, the (re) founder of Solesmes Abbey in 1833. On the other side of the channel, the Oxford Movement in the 1830s raised the issue of the establishment of the church. The so-called "Tractarians" published 90 tracts (leaflets), mainly from 1833 to 1841, on subjects such as the church, theology, and liturgy. This movement started at Oriel College and was led by John Henry Newman (1801–1890), Hurrel Froude (1803–1836), John Keble (1792–1866), and Edward Pusey (1800–1882), all of whom were respectable clergymen of the University of Oxford. As ardent defenders of the Anglican Church, Newman, Keble, and Froude initially reacted against the 1829 law on Catholic emancipation, which they considered an inacceptable interference in the affairs of the church: How could the Church of England subsist as such if Catholics were now allowed to sit in parliament? In that context, Erastianism4—the subordination of the church to the state for religious matters—appeared to be failing. They embarked on research about the true nature of the church and decided to go to the source, reading the fathers of the church to seek the real foundation of their national church. The fruit of their research appears in their tracts in which they invoked the need to find the foundation on which the authority of the church is built.5 The question was about the nature of the church and tradition: What provides authority and defines the true church of Christ? French Catholics were wondering what was happening in England as they were also trying to rethink their relationship with the state after the still-recent trauma of the revolution. They looked to the Oxford Movement with great interest and hope. John Henry Newman had begun to read the fathers chronologically and critically, beginning in July 1828. He had discovered the liturgy by reading The Christian Year published in 1827 by his friend John...

Short Notices

Isaac of Stella, Sermons on the Christian Year, vol. 2: Sermons 27-55 and Fragments 1-3, trans. by Lewis White with an introduction by Elias Dietz, OCSO, Cistercian Fathers Series, 66 Florent Coste, L’Inflammatorium Poenitentiae: Le Vice d’Acédie et Les Vertus de L’Imagination, Publications Romanes et Françaises, CCLXIX David M. Smith, ed., The Heads of Religious Houses: England and Wales Ludolph of Saxony, Carthusian, The Life of Jesus Christ, Part One, volume 2, chapters 41-92, trans. by Milton T. Walsh Bernard Bonowitz, OCSO, Truly Seeking God, Monastic Wisdom Series, 62 Dom Marie-Gérard Dubois, Happiness in God: Memories and Reflections of the Father Abbot of La Trappe, translated by Georges Hoffman and Jean Truax

‘Shew Us Thy Salvation’: Charles Wesley and the Liturgical Year

ABSTRACT Charles Wesley's objection to his brother John's reduction of ‘holy days’ in the latter's abridgement of the Book of Common Prayer entitled The Sunday Service of the Methodists (1784) suggests that Charles valued the Church of England's temporal and sanctoral cycles. To understand this appreciation for the Church's liturgical calendar, Charles's literary output from 1736 to 1756 is examined, a period that corresponds to the time frame of Charles's manuscript journal. The journal itself serves as a source of investigation as do the hymns related to the Christian year that Charles published between 1739 and 1746. Analysis is made of representative hymns to determine Charles's use of, by allusion and/or direct reference, the scripture readings and collects specified by the Prayer Book for Christmas, Epiphany, Easter, Ascension, and Whitsunday. The study reveals Charles's admiration for festival days as occasions to demonstrate God's ongoing desire for human salvation.

Book Review: With All Our Prayers: Walking with God through the Christian Year

Book Review: With All Our Prayers: Walking with God through the Christian Year

Time to Live: Christian Formation through the Christian Year

This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.

WITHDRAWN—Administrative Duplicate Publication] Time to live: Christian formation through the Christian year

WITHDRAWN—Administrative Duplicate Publication] Time to live: Christian formation through the Christian year

Preaching Christ from the Psalms: Foundations for Expository Sermons in the Christian Year

Preaching Christ from the Psalms: Foundations for Expository Sermons in the Christian Year

The Social Teachings of the Church Year

The slow formation of a Christian social mind is one of the greatest things happening in this great epoch; for it means that Christian people are regaining a passionate allegiance to their Master's allbut-lost ideal, the Kingdom of God on earth. In the development of this mind, a vital part is played by the seasons of the Christian year. For Church folk, at least, their solemn recurrent rhythms reveal ever new depths of meaning in the mysteries of the Faith; every one of these mysteries carries a distinct social message; in their sum, they are for the Christian the foundation and source of all sound social philosophy.This is not a thought which will commend itself widely. Dogma is unfashionable, and the Church Year is saturated with dogma. Modern radicals appalled by the failure of Christianity to control the relations of either classes or nations, are in strong reaction against theology; when religiously disposed, they point in triumph to the revolutionary ethics of the Sermon on the Mount and summon men away from the formulae of the Church, back to the words of the Master. Christian ethics rather than Christian doctrines are the habitual source of social religion. The source is good, for no one can read the words of Jesus honestly and not be shocked in turning to contemporary life. The salutary contrast is continually pressed home, even in the newspapers! We are not allowed to forget that our industrial system habitually says: Cursed are the poor, incompetent are the meek; that some Christian manufacturers, instead of giving unto the last as unto the first, fight a living wage to the finish; that far from turning the other cheek and overcoming evil with good, many Church leaders enjoin us vigorously to hit back when we are struck and to exact the uttermost farthing; that we do not fill the hungry with good things, and assuredly do not send the rich empty away. The abiding contradiction between Christian ethic and world-ethic is an abiding disgrace-to a compromised Christianity.But even while stressing this contradiction, social Christians need another line of attack. For the radicalism which feeds wholly on such contrasts is ill nourished, and in disgust with the Church is likely to slip away from Christ. We need to find in our religion not only precept but dynamic, not only moral teaching but a revelation of God's actual dealings with man. In the flow of the Church seasons from Advent to Trinity, such revelation is recorded. It shows Christian experience as a living thing, based on historic facts; it shows dogma, not a mass of abstract assumptions tom out of life, but a transcript of spiritual realities encountered by the soul. These realities are the one ground of our social hope. In spite of anti-dogmatic prejudice and anti-clerical revolt, in spite of the present alignment which throws the forces of progress largely on the non-Christian side, the ultimate source of all true social philosophy is to be found, not only in the Teaching of Christ but in His Person. Unless our rising faith in social equality, in industrial democracy, in a league of free nations, be rooted in Catholic truth, one of two things will happen: either that truth will be discredited, or the social creed professed by liberals will fade away. Only from the roots of a Catholic and Christian civilization could bloom the fair flower of a cooperative commonwealth, for whose unfolding we watch and wait.The very existence of the Church Year as presented in the Prayer Book is a tremendous witness to the social instinct. That instinct looks not only outward, but backward; it unites men, not only to their comrades now on earth, but to the vast majority who have gone before; time and space cannot bind it-it can be satisfied by nothing short of the whole Communion of Saints. And no better illustration of the vital unity of the Beloved Community down the ages can be found than the Church Year. The Anglican use rests directly on the Samm Missal, or on the earlier Missal of Leofric, tenth century Bishop of Exeter, but the basis of the arrangement of Gospels and Epistles is the Comes traditionally ascribed to St. …

The Writings

The Writings OP Stephen D. Ryan, Christopher T. Begg, CSJ Lorenzo A. Tosco, Hemchand Gossai, CFC Alan J. Moss, and Thomas Hieke 653. [Psalms] Nancy L. de Claissé-Walford (ed.), The Shape and Shaping of the Book of Psalms: The Current State of Scholarship (SBL Ancient Israel and Its Literature 20; Atlanta: SBL, 2014). Pp. xv + 267. Paper $36.95. ISBN 978-1-62837-001-0. This volume contains sixteen essays on the formation of the Psalter. A preface by the editor explains the genesis of the volume and provides an overview of canonical criticism of the Book of Psalms. Most of the essays were presented in the Book of Psalms Consultation group at the annual meeting of the SBL in San Francisco in 2011. That occasion celebrated the twenty-fifth anniversary of the publication of Gerald Wilson's The Editing of the Hebrew Psalter (1985), and this volume is dedicated to Wilson's memory and his seminal work on the Psalter. Essays by scholars from Germany, South Africa, Canada, and England are included in order to provide a broader perspective. The volume concludes with a list of contributors and indexes of ancient sources and modern authors. For abstracts of the essays, see ##392, 393, 395, 396, 397, 400, 402, 403, 404, 406, 411, 415, 418, 419, 420.—S.D.R. 654. [Psalms] Sidney Greidanus, Preaching Christ from Psalms: Foundations for Expository Sermons in the Christian Year (Grand Rapids: Eerdmans, 2016). Pp. 615. Paper $40. ISBN 978-0-8028-7366-8. In this fifth and final volume of his series on preaching Christ from the OT (previous volumes dealt with the OT in general and with Genesis, Ecclesiastes, and Daniel in particular), G. offers expert guidance to busy pastors on preaching Christ from the Psalms. Beginning with a general introduction on how pastors can interpret and preach from the biblical [End Page 181] psalms—and why they should, G. proceeds to discuss 22 psalms used in the Revised Common Lectionary, Year A. In so doing he supplies the necessary building blocks for preaching from Psalms at Christmas, Easter, Pentecost, and other major days and seasons of the church year. In addition to laying out basic homiletical-theological approaches suitable for each given psalm, G.'s chapters also provide verse-by-verse exposition, bridges to Christ in the NT and ideas for placing the psalmist's words into a contemporary context. The psalms treated by him are 1, 2, 8, 22, 23, 29, 32, 47, 51, 72, 80, 95, 96, 100, 104, 118, 121, 122, 130, and 146. The volume comes with six appendixes: Ten Steps from Text to Sermon; An Expository Sermon Model; A Meditation on Psalm 23; Sermons on Psalms 72 and 80 by Ryan Faber; A Sermon on Colossians 1:15-20 by Roy Berkenbosch; and A Series of Sermons on Psalms. There is also a bibliography and indexes of subjects and select Scripture references. [Adapted and expanded from published abstract—C.T.B.] 655. [Psalms] Roland Meynet, Les huit psaumes acrostiches alphabétiques (Retorica Biblica e Semitica 6; Rome: Gregorian and Biblical Press, 2015). Pp. 320. Paper €30. ISBN 978-88-7839-315-8. M.'s work consists of a rhetorical analysis of the alphabetical acrostic psalms of the Bible (Psalms 9–10, 25, 34, 37, 111 & 112, 119, and 145). Five of the volume's component studies have appeared previously (those on Pss 25, 34, 37, 111, 112, and 145). In a brief introduction, M. distinguishes his rhetorical analysis from the study of literary genres and form criticism, noting that biblical rhetorical analysis intends to highlight the "composition" or "organization" of the text of each individual psalm rather than to consider it as representative of a genre category. He notes as well that acrostic psalms have generally been considered artificial and mechanical, constrained and as not very coherent. For M., however, the alphabetical acrostic constraint does not prevent the above psalms from being true poetic compositions. Each of the eight psalms is discussed in a chapter of varying length (the treatment of Psalm 119 runs to 133 pages). Following the MT with a literal French translation, M. highlights, with...

The False Idol of Beauty: Bl. John Henry Newman's Critiques of Aesthetics and the Challenge of Evangelization

The False Idol of BeautyBl. John Henry Newman's Critiques of Aesthetics and the Challenge of Evangelization Matthew Muller (bio) Charles Taylor has shown how, in the romantic period, there arose a need to discover and express, on an individualistic basis, one's authentic human life. For the romantics, "nature as source" meant finding meaning and identity within the individual, and the most authentic experience of nature was the experience of sentiment. As Taylor notes, the romantics gave "a central and positive place to sentiments in the moral life," such that they took "the centrality of sentiment to unheard-of lengths."1 The need to construct an identity from the inner source of nature required attentiveness to one's sentiments or emotions. "Fulfilling my nature means espousing the inner élan, the voice or impulse," and this "expressive view of human life went along naturally with a new understanding of art."2 Throughout the late eighteenth and into the nineteenth century, continuing still today, argues Taylor, is a dissolution of "the distinction between the ethical and the aesthetic."3 The definition of aesthetics likewise changed in this time, so that, "along with a new understanding of natural and artistic beauty," aesthetics "focused less on the nature of the object and more on the quality of the experience evoked."4 If we accept Taylor's narrative and description of the modern person's [End Page 54] understanding of beauty, art, and aesthetics, then there are serious challenges to the possibility that beauty can serve as a useful source of evangelization. If the experience of beauty is merely about my experience of sentiment, and the creation of the beautiful is about the manifestation of individualistic and subjective sentiments, then it need not draw a person towards wonder, questioning, or search. In this article, I argue that Bl. John Henry Newman came to view aesthetics in the way that Taylor describes, but that he also recognized the pitfalls of art as sentiment in cultivating Christian faith, virtue, and devotion. I argue that Newman understood artistic production, most often spoken of in relation to poetry, as the expression of sentiment, or the release of sentiment. Since the goal of artistic production was the communication of sentiment, the experience of sentiment was likewise the primary purpose and effect of viewing art. This led Newman to be very cautious about the experience of beauty as a means of evangelization, or, to speak more in his terms, as a means for growth in virtue and religious duty and devotion. To show this, I would like to give a brief account of what we might call Newman's aesthetic theory. Of particular importance is Newman's assertion that beauty is self-sufficient, in that it does not point beyond itself, which is consistent with Taylor's account of expressivism. This then, as I will argue, has a formative impact on the imagination, so that depending on the perspective one brings to his or her experience of beauty, the imagination may be prejudiced against Christian faith. In this sense, taste or aesthetics becomes the standard for truth or goodness. In other words, something might be considered good or evil, true or false, based on the criteria of emotional experience caused by the perception of beauty in the object, action, or event. Newman's concern for the effects of beauty on an individual's religious commitments still hold today if art, in its production, but more importantly, in its reception (the way it is viewed) is about merely the experience of sentiments. The challenge is increased today, when a whole range of experiences of beauty are available through print and social media. [End Page 55] The first point to note is that Newman and his fellow Tractarians received from the romantic movement the conception of art as the expression of personal sentiment. One of the main sources of Newman's aesthetic theory was John Keble, whom Newman called "the true and primary author" of the Oxford Movement.5 Keble published a volume of poetry, The Christian Year, in 1827, which gave the Oxford Movement its spiritual ethos.6 Over a decade earlier, however, Keble had already articulated what...

교회력에 따른 설교 본문선정의 적실성 연구

설교자는 설교본문을 선정하기 위하여 고민하며 기도한다. 그리고 설교자는 설교 본문선정을 위하여 교회력을 떠올릴 수 있다. 그리고 손쉽게 교회력에 접근하여 교회력이 제시하는 신앙의 기억을 가지고 와서 손쉽게 설교 본문선정에 접근한다. 이 때 설교자는 오늘을 살아가는 신앙 공동체 일원들을 떠올리면서 교회력의 성서정과가 제시하는 성경 본문에서 적용점을 찾으려 한다. 그러나 보다 더 적실성 있는 신앙 공동체의 특수성에 적합한 설교를 위한 본문선정 양식에 대해서는 나중에 고려하는 문제로 미뤄두기도 한다. 세계 교회력은 모든 크리스챤이 함께 공감하고 공유할 수 있는 일반적인 성서내용의 체계적 구성을 이룬다. 그렇다고 교회력의 성서정과가 설교자의 성서 본문선정에 있는 설교자 고민해결을 위하여 손쉽게 쓰기 위한 본문의 정리나 본문의 순서 혹은 그 배열은 아니다. 교회력이 유의미하게 쓰이기 위해서는 세계 교회력의 성서정과가 가진 ‘보편성’의 고려를 통해 각 신앙 공동체가 속해 있는 민족 교회력이 점검되어야 한다. 이것은 세계 교회력이 각 민족 신앙 공동체에 적용될 때 고려되어야 할 특별한 ‘상황성’을 의미한다. 이 상황성은 한 민족 내에서도 서로 다른 지역 신앙 공동체, 즉 지교회의 ‘구체성’으로 다양화 될 수 있다. 이 같은 구체성은 지교회가 가진 독특한 신앙의 시간들에 대한 기억을 재현한다. 그리고 이것은 더 의미 있게 신앙내용에 접근하기 위하여 각 개인의 특유한 ‘개별성’에 연결될 수 있고, 더 나아가 이것은 특별한 개인적 신앙의 시간 기억을 형성할 수 있다. 이처럼 교회력의 성서정과는 유비적 응용 차원에서 다양한 환경에 적응 가능하다. 즉 교회력의 성서정과에 있는 ‘보편성,’ ‘상황성,’ ‘구체성,’ ‘개별성’의 적용과 응용은 세계 교회력의 성서 본문을 각 특수한 대상과 상황에 유비적 유사의 메타포로 적응함으로서 신앙내용과 기억의 의미 있는 재현으로 연결되는 것이다. 여기서 메타포적 적응은 교회력에 따른 성서정과의 유비적 대응에 결합 가능한 타 본문과 상황의 유기적 연결성을 의미한다. 교회력은 초대 교회부터 내려온 신앙의 유산이다. 이것이 오늘날 신앙의 삶에 적실성 있게 적용되고 재현되는 유익한 신앙적 도구가 되기 위해서 교회력의 보편성은 다양한 각 상황의 고려와 구체성 적용을 통한 교회력 활용으로 발전된 목회력의 구체성이 신앙 공동체가 함께 공감할 수 있는 특정 개인의 개별적 신앙 사건으로 승화되는 단계에까지 이를 수 있다. 따라서 이와 같은 교회력의 의미 있는 시간의 회상이 적실성 있게 확장되어 영향력을 가지기 위해서는 설교 본문선정 양식을 통한 각 신앙 공동체의 ‘교회력에 따른 성서정과’ 활용에서 가능한 오늘날을 위한 확장적인 의미의 실제를 위한 깊은 통찰적인 고려와 숙고가 요청된다.

JOSHUA KING. Imagined Spiritual Communities in Britain’s Age of Print

Joshua King’s thoughtfully argued book explores ‘the competing and often contradictory efforts of nineteenth-century commentators and authors from the middle and upper-middle classes to imagine a Christian British reading nation’ (p. 4). Included in this investigation is a consideration of how the imagined religious and national communities relate to one another. King draws on Benedict Anderson’s influential Imagined Communities (1983), whose title he echoes, although King makes a cogent case against the secularizing narrative of the earlier book. After an introduction, Imagined Spiritual Communities is divided into two parts. The first devotes a chapter each to three nineteenth-century thinkers associated in different ways with the Broad Church movement: Samuel Taylor Coleridge, F. D. Maurice, and Matthew Arnold. The longer second part comprises four chapters that examine three ‘poetic cycles’, John Keble’s Christian Year, Alfred Tennyson’s In Memoriam, and Christina Rossetti’s late collection Verses. Thus, Part 2 begins and ends with a chapter on a poet connected with the Oxford Movement, with two chapters in the middle devoted to Tennyson, a poet sometimes identified with the Broad Church. The book ends with a brief conclusion that considers twenty-first century equivalents to the nineteenth-century imagined communities.

Imagined Spiritual Communities in Britain's Age of Print by Joshua King

Reviewed by: Imagined Spiritual Communities in Britain's Age of Print by Joshua King Caley Ehnes (bio) Imagined Spiritual Communities in Britain's Age of Print by Joshua King; pp. 368. Ohio State UP, 2015. $86.95 cloth. Joshua King's recent publication, Imagined Spiritual Communities in Britain's Age of Print, represents a significant intervention in the fields of book history and Victorian literature. While the weight of the archival and textual evidence provided by King often overwhelms his argument, the ultimate result of King's careful methodology and interaction with key scholars in the fields of Victorian literature, religion, and history (including Kirstie Blair, Mark Knight and Emma Mason, Charles LaPorte, and William R. McKelvy) is a book that will provide a solid and incontestable foundation upon which future scholars can build arguments about the spiritual communities developed and nurtured through Victorian literature. While I wish that King's monograph had more breadth in its discussion of poetry, it provides an excellent starting place for scholars interested in issues such as readership, audience, and the function of literature (especially fiction and poetry) in the religious press. Focusing on how the rise of print media reframed the way Victorians experienced religion, King argues that the networks created through the proliferation of print supported the development of an imagined spiritual community within Britain and, eventually, its empire. The core of King's argument lies in his self-described extension and revision of Benedict Anderson's influential conceptualization of nationalism in Imagined Communities.1 As his in-depth and comprehensive survey of essay collections, poetry volumes, and miscellaneous periodical contributions suggests, King agrees with Anderson about the role that print media played in the development of national communities. Each chapter implicitly, and often explicitly, reinforces the importance of print media in both defining and facilitating the creation of an imagined spiritual community—with one major difference: while Anderson aligns the development of a national community with the process of secularization, King builds on the recent work [End Page 381] of scholars such as Hilary M. Carey and McKelvy, who challenge traditional narratives of secularization and nationalism to articulate the development of a national consciousness "as the secularizing successor of religion" (5). For King, such secularization narratives efface the important role that religion and the religious press played in the development of Britain's national identity. In Imagined Spiritual Communities, King thus reorients the discussion of nineteenth-century print media and the development of nationalism to consider the "intersection of nineteenth-century reading, religion, and conceptions of nation" through the networks created by the era's print media (11). Significantly, King does not view this development of a spiritual community through literature as divided along denominational lines. Rather, he argues that the Victorian reader's familiarity with the cyclical structures upon which John Keble, Alfred Tennyson, and Christina Rossetti built The Christian Year (1827), In Memoriam (1850), and Verses (1847, 1893), respectively, collapsed the sectarian divide. The first part of the book provides the theoretical foundation for King's reading of Keble, Tennyson, and Rossetti. Throughout part 1, King traces the evolution of nineteenth-century debates about the rise of print media and the role of the clerisy in mediating the public's interaction with popular materials. From Samuel Taylor Coleridge's Aids of Reflection (1825) (chapter 1) through F.D. Maurice's career as an essayist and author of fiction (chapter 2) to Matthew Arnold's essays on culture and the Church (chapter 3), King examines how each writer presents an argument for the "transformation of Britain's print network into a medium through which readers of all classes and ideologies could imagine themselves in a Christian community spanning the nation" (97). For King, the evolving arguments made by Coleridge, Maurice, and Arnold about a British spiritual republic of letters set the stage for the reception and continuous influence of Keble's The Christian Year (chapter 4), which, King argues, provided Victorian readers with "a means for imagining private and domestic acts of reading as private ways of participating in a print-mediated, national religious community" (130). The final three chapters of King's monograph examine how Tennyson's In...

Shared and Contested Time: Jews and the Christian Ritual Calendar in the Late Thirteenth Century

This article examines what Jews in medieval northern Europe knew of the customs and rituals of their Christian neighbors in urban environments and questions how this permeated Jewish awareness and rhythms of living. The article presents two calendar-related case studies: a late thirteenth-century Christian calendar written in Hebrew, the earliest known calendar of this type and several Hebrew texts that refer to St. John the Baptist Day, which provide a lens into this occasion, one of the central social celebrations of the Christian year. The final section of the article discusses what these sources reveal about fluency and engagement with the Christian ritual cycle among Jews who lived in close proximity to Christians who observed these rites in their shared urban setting.

Theological Interpretation and the Christian Year: Time, Narrative, and Performance

ABSTRACTS Regular worship following the rhythm of the Christian calendar offers a productive framework for the theological interpretation of Scripture. Indeed, it may be argued that worship is the normative place for this interpretation, where its characteristic features are displayed—notably, that it is engaged in by the people of God, rather than being purely imposed by an authority figure or carried out in detachment, that it is enacted rather than merely thought or spoken, and that it yields an abundance of meanings within the boundaries of the regular rehearsal of the Christian narrative. The dynamics of theological interpretation within this setting are illustrated by brief discussion of some of the practices and hymnody traditionally associated with the different seasons of the year—in particular Advent, Epiphany, Lent, Passiontide, and Easter. In distinctive ways, these seasons invite participation in the biblical narrative, centered on Christ, and thus engage the worshiper in the process of interpreting their own world in its light.