Future Glory Research Articles

1 Peter, Perseverance, and Missionary Resilience

The letter of 1 Peter encourages all believers – including missionaries – to persevere by focusing on the return of Christ.One of the ways that missionaries can be resilient and persevere through many obstacles is by consistently meditating on their future reward in Christ. This article examines this topic by looking at 1 Peter's teaching related to how missionaries are being saved in Christ, are suffering as sojourners, and are anticipating future glory. Each section considers specific applications for missionaries and mission-sending organizations.

PEDAGOGICAL TRADITIONS OF DOMRA PERFORMANCE INKHARKIV IN THE 21ST CENTURY

An essay on the modern history related to the domra has been offered in the light of the jubilee event – the 95th anniversary of the Department of Folk Instruments of Ukraine of Kharkiv National University of Arts named after I. P. Kotlyarevsky. The aim of the research is to assess the current state of the domra art in Kharkiv on the basis of systematization of scholarly and methodological materials. Among the tasks of the research there is a description of the activities of modern teachers-domrists, who represent the Kharkiv Domra School; to systematize historical periods and provide a generalization of the events of the modern history of the domra performance. The presentation of the main material requires the involvement of historiographical, biographical and systematic methods of modelling. The object of the research is academic folk-instrumental art; the subject is domra art in the cultural spacetime of Kharkiv. The material is the historiography of the modern domra research and the experience of concert-performing and pedagogical activities of the staff of the Department of Folk Instruments of Ukraine at Kharkiv National University of Arts named after I. P. Kotlyarevsky. The presentation of the main material. On the basis of historiography and systematization, an assessment of the events that have taken place in the domra performance and science over the past 20 years is provided. Historical periods in the system of higher education of Ukraine and personalities of domrists who played a significant role in the cultural life of Ukraine are identified. The current state of the domra performance, competition and festival events, methodological and pedagogical resources are highlighted. In the process of updating the repertoire of the domra players of the 21st century an important role belongs to the compositions of a large form accompanied by a symphony or folk orchestra, arrangements from the repertoire of other instruments (the flute, the violin, and the saxophone). The repertoire is traditionally based on original compositions by Kharkiv composers. Conclusions. We have provided essays on modern teachers who are the successors of prominent figures of the domra art of the Department of Folk Instruments of Ukraine at KhNUA named after I. P. Kotlyarevsky. The most complete list of recent data has not previously been provided. A characteristic feature of the new period in the history of the domra class is the involvement of promising young people in the work. Their achievements in the creative, scientific and organizational-educational plane are quite significant and form the foundation for the future glory of the domra performance.

Deep in the Bones Lie Memories and Hopes: A Grand Unified Theory

Christ’s bones are missing at the Holy Sepulchre; St Peter’s bones remain in his basilica; Hagia Sophia was not built on bones. The absence, presence, or lack of bones effects different emphases on memory (anamnesis) and fulfillment (eschatology). In Jerusalem we witness our future glory (eschatology) already revealed in our history (anamnesis); in Rome we recall (anamnesis) the sacrifice of martyrs whose bones remain until the general resurrection (eschatology), even while we venerate the saints in light; at Hagia Sophia liturgy itself, rather than bones, provides the context for remembering the whole Christ in the power of the Spirit. Celebrating liturgy over the bones of martyrs in Rome, while venerating their sacrifice, may have accentuated the sacrificial character of the eucharistic liturgy in the Christian west, whereas in the Christian east the eschatological glory already revealed in our history and in liturgy may have shaped the eschatological character of liturgy.

Raised Imperishable

Christians live in light of eternity: we anticipate a future glory yet to be unveiled, but we also have some level of participation in that glory in the present. What shape should that anticipation and participation take? In other words, how does the resurrection influence ethical choices in the present? This paper draws on the work of historical and modern theologians to consider what effects the resurrection of the body has on Christian life in the present. It argues that the nature of embodied life in the resurrection affects our view of and our behavior towards our own bodies, the body of the church, and the bodies of other people in the world. While the paper sketches the outlines of an ethic based on the bodily resurrection in each of these areas, its main concern is with the spiritual attitude that informs and results from these ethical choices. As Dietrich Bonhoeffer observes, Christian ethics that focuses on the resurrection tends to fall into one of the two traps of otherworldliness or secularism. However, when attention is given to the spiritual effects of a resurrection-oriented ethic, both of these pitfalls can be avoided. Living in light of the resurrection sharpens our anticipation of heavenly glory, but it also proves our inability to attain that glory by our own power, forcing us to rely ever more on God as the source of our salvation. Thus, although living with reference to the resurrection of the body has positive influence on our ethical choices, the primary impact of such a life is to drive the Christian back to the Gospel.

종족전쟁의 상상력 : 과학소설 『신기원』에 시연된 청말민초 황화 담론

This essay explores late Qing discourse of the Yellow Peril as expressed in the science fiction novel New Era (1908). As the Qing dynasty faced imminent collapse, the author Biheguan zhuren imagined China in the year 1999. Conceived as a nation representing “the yellow race,” China proves victorious in a war with “the white race.” The future China is proud and nationalistic, its strength deriving from its technological development, which enables China to defeat the West in the racial war. I argue, however, that the utopian vision of a strong China betrays a recognition of national collapse: late Qing China was doomed as its science and technology had not in fact advanced.BR This science fiction text heralds the future glory of China; meanwhile, late Qing discussions of civilization are shown in diverse forms regarding science, race, political system, and cultural relations between the East and the West. In the context of the anti-Manchu ideology, which was prevalent at the turn of the 20th century, New Era reflects a complex discourse regarding how to shape a future China. For example, the calendar system of the Yellow Emperor was introduced by anti-Manchu group to legitimize their political ideology. In the novel, however, the calendar system is not only used to support a constitutional monarchy but also serves as a means to mobilize the united front of the yellow races. Ultimately, this utopian project prompted China to recognize a hopeless present and the failure of the old regime, which was an essential first step towards national rejuvenation.

A moment with Louis: courtly temporality in opera prologues during the Dutch War

ABSTRACTContemporaries like the Duke of Saint-Simon and more recent historians like Jean-Marie Apostolidès have claimed that court life under Louis XIV ran “like clockwork”, and served to promote the future glory of the Sun King. However, opera prologues written during the most active years of Louis’ war against the Dutch (1673–1677) reveal a more nuanced and fraught experience of time at court: a courtly temporality in tension with monarchical centrality and legacy. The court’s conception of time, shaped by the increased accessibility of new horological technologies (clocks, pocket and wrist watches) reflects an evolving sense of time as individual, hence multiple, and infinitely divisible, hence significant at newly minute scales. This study argues that interpreting temporalities in the context of courtly artistic output, specifically wartime opera prologues, reveals a key aspect of Louis XIV’s failure in the Dutch War: his failure to synchronize his out-dated temporal model with court time.

The Lost Founding Father: John Quincy Adams and the Transformation of American Politics by William J. Cooper

Reviewed by: The Lost Founding Father: John Quincy Adams and the Transformation of American Politics by William J. Cooper Carl Paulus (bio) The Lost Founding Father: John Quincy Adams and the Transformation of American Politics. By William J. Cooper. (New York: Liveright, 2017. Pp. 526. Cloth, $35.00; paper, $18.00.) In this exceptional biography of John Quincy Adams, William J. Cooper examines the remarkable life of the sixth president while using Adams's expansive career to describe how American politics changed over his lifetime. Cooper writes that Adams's defeat by Andrew Jackson in the presidential election of 1828 "signaled the beginning of a popular politics buttressed by organized, vigorous political parties. . . . Never again could a presidential candidate claim to wear a mantle that had literally been possessed by the Founding Fathers" (258). Although the title of Cooper's book casts him as a "lost" Founding Father, it may be more useful to think of Adams as the last one—the final in a line of American leaders who did everything possible not to wear the badge of being a politician, but who also, one way or another, participated in the affairs of the nation at every turn. Cooper explains how the ideals of the American Revolution and being the most famous son of a Founding Father shaped Adams's aspirations to uphold the Founders' legacy. Despite holding true to his Revolutionary-era conviction that he must not be perceived as a mere office seeker, Adams keenly understood America's political and electoral system. Cooper writes, "His conviction about the right policy overrode all other considerations. He would stand where it placed him, even if he stood alone" (82). Most of the time, however, as the book makes clear, his convictions found him standing alone only for a brief period. After all, John Quincy Adams was the only American to serve in, or be nominated to, all branches of the federal government (while serving abroad, he declined a seat on the Supreme Court after being confirmed unanimously by the Senate). In short, Adams knew how to play the game of American politics. Cooper's book demonstrates how. [End Page 138] Adams "was an American convinced not only of American uniqueness but of his determination to maintain, even to advance, his country's stature in the world" (143). Cooper does a wonderful job displaying how this confidence affected Adams as secretary of state and president, when he negotiated a treaty to make the United States a continental nation and strove "to make sure that internal disagreements and squabbles did not endanger what he saw as the future glory of his country. . . . Following that path would be a moral act, for the United States was a moral as well as a political entity" (143–44). The Lost Founding Father illustrates well how those two convictions shifted over time, eventually becoming contradictory as the issue of slavery became central to American politics during the second half of Adams's life. This point serves as the most significant contribution Cooper makes to the historiography. Following a single chapter about the election of 1824 and John Quincy Adams's presidency, Cooper details the most politically active and important postpresidency in American history. The author outlines the Bostonian's evolution from a politician who tolerated slavery to preserve the Union (which symbolized the legacy of his father) to a chief public opponent of the slave power. Cooper writes that the debate over the Missouri Compromise had a "profound impact" on the then secretary of state and stayed with Adams while he lived in the White House and during his long career afterward (172). The Lost Founding Father tracks this transformation deftly and skillfully uses the personal change in Adams to reflect on the change over time in American politics that occurred during the final decades of his life. From the Bank War and debate over the tariff to the fight against the gag rule and the Amistad case, this biography details how John Quincy Adams found himself in the middle of almost every issue during his postpresidential, nine-term stint as a member of the House of Representatives. Cooper depicts this period of his life...

Bussy-Rabutin’s Positioning of ‘Postérité’

This article will examine the strategic use of the term ‘postérité’ in the process of authorial self-fashioning. It will explore how Bussy-Rabutin (1618-93), the disgraced and exiled maître de camp turned mémorialiste, used appeals to posterity to restore his reputation and obtain Louis XIV’s forgiveness. Bussy self-consciously deployed the idea of ‘postérité’ to affect his present circumstances: using the judgement of posterity as a weapon, Bussy hoped to persuade the King to act in the present, as the more Bussy praised Louis XIV, the worse the latter would appear to future readers if he did not reprieve Bussy’s sentence of exile. Bussy’s call to ‘postérité’ thus sets the power of the writer’s word against the actions of the monarch. His use of this concept further serves his literary reputation by promoting the agency of his own work alongside other potential forms of memorialization, in particular the institutional ‘immortalité’ conferred by membership of the Académie française. This very anticipation of future glory through textual means might secure Bussy’s reputation at the time of writing; but how effective is his rhetorical positioning of ‘postérité’ when — and if — it is encountered by the later readers it envisions?

Speaking from the Walls

The Città Universitaria (or University City), built in Rome in the mid-1930s, used the reception of classical culture as a propaganda tool through its architecture, art, urban layout, and use of epigraphy. As Flavia Marcello and Paul Gwynne demonstrate, these elements communicated the broad sociopolitical construct of militarism and education characteristic of the Italian Fascist period. Building inscriptions using the immortal words of classical authors had both didactic and referential functions: they spoke peremptorily of accepted modes of behavior and highlighted the role of educated youth in the destiny of an (ideal) Fascist society within its teleological project of Romanità as past, current, and future glory. Speaking from the Walls: Militarism, Education, and Romanità in Rome’s Città Universitaria (1932–35) weaves together sociopolitical, cultural, and architectural frameworks through the study of epigraphy as a carefully constructed presence within orchestrated urban and interior space. Epigraphy completed the spatial experience of architecture in its urban context to construct the collective memory and identity of past, present, and future citizens of Italy.

Food Production in the Croxton Play of the Sacrament

Food Production in the Croxton Play of the Sacrament Ernst Gerhardt (bio) Near the end of the Croxton Play of the Sacrament, the bishop restores order by instigating the play’s final miracle. Confronted by an image of a “chyld…with wondys blody” (804) which has emerged spectacularly from a bleeding, ruptured oven, the bishop prays to god for forgiveness, at which point “þe im[a]ge change[s] agayn into brede” (825 s.d.).1 The image’s transformation into bread reiterates what the previous testing— by stabbing, nailing, boiling, and baking—of the consecrated Host by the play’s Jews has demonstrated, namely the truth of the doctrine of transubstantiation, that at the moment of consecration in the mass, the substance of the obley becomes the body of Christ. The bishop’s transformation of the bloody Christ-child back into bread is the main irony of the play: having baked the Host, the Jews who have insisted that it is but material bread are confronted by spiritual bread, the bleeding body of Christ. Their actions have thus revealed the bread to be not bread at all but rather the Christ-child. The bishop makes things right again, remaking the Christ-child so that he again appears in the form of bread. With the baked Christ-child’s eruption from the oven, however, the Croxton Play of the Sacrament reveals that ecclesiastical authority is required to transform the Christ-child “agayn into brede.” As with other Host miracles, it is this power over productive food practice which is at stake.2 As Charles Zika argues of fifteenth-century German Host-miracles, the emphasis on Christ’s real presence in the Host foregrounds “the act of producing the host and the role of those responsible for its production. In other words, the host is decisively located within the context of priestly power and the locally approved church and liturgy.”3 Carolyn Walker Bynum explicitly identifies this contest as [End Page 313] one which takes place over spiritual food-production: “In one sense, the roles of priest and lay recipient reversed normal social roles. The priest became the food preparer, the generator and server of food. The woman recipient ate a holy food she did not exude or prepare.”4 Given that the consecrated host was material food changed into spiritual food, the priest’s consecration appropriated the production by making the bread more than it was. Indeed, the play contrasts two moments of miraculous production. In the first, the Jews produce the body of Christ from a stabbed, boiled, and baked host; in the second, the bishop produces bread from the body of Christ. An intriguing chiasmus appears here, one which contrasts the sacrilegious, literal, and material Jewish baking of the host with the holy, figural, and spiritual ecclesiastical “baking” of the body of Christ. On the one hand, the oven ruptures to reveal Christ as spiritual bread. On the other, the bishop restores that spiritual bread to its appearance as material bread, the sort of bread more appropriate to emerge from an oven. The spectacularly bleeding and ruptured oven thus becomes a contested site of production requiring the bishop to reassert ecclesiastical authority, control, and significance over the practices that should properly govern the Host. Thus, after restoring the host’s appearance, the bishop takes physical control of it, returning it from the oven to the church. In doing so, he reasserts its place in ecclesiastical ritual, leading a procession to the church as well as the singing of O sacrum convivium, a processional antiphon usually sung on the Feast of Corpus Christi.5 While it “briefly sums up the Church’s teaching on the Eucharist,”6 the antiphon also glosses the preceding action of the play: “O sacred banquet in which Christ becomes our food, the memory of his passion is renewed, the soul is filled with grace and a pledge of future glory is given us.”7 Quite literally, albeit via a special effect, the audience has witnessed Christ become food in the bishop’s transformation of the bleeding Christ-child into the form of bread. To the degree that the Host is sacred food, its abuse...

The Joy of the Law

In this essay, the author studies the so-called third use of the law in the Heidelberg Catechism, as a representative creed in the Calvinistic confession. In the introduction several current problems surrounding the normative use of the law are investigated, which leads to the research question: How can this use in the Heidelberg Catechism contribute to current theology of renewal? The structures of this catechism and the interpretative framework for the treatment of the law are first described, this is followed by an assessment of how the third use of the law in this catechism functions according to its own theological structures. It becomes clear that the treatment of the Ten Commandments differs from the theological framework. While the structures of the Heidelberg Catechism guarantee spiritual liberty for the treatment of the Ten Commandments, in the practical functioning of the law this liberty is weakened. This is confirmed by the treatment of the law in the theological framework of the balanced relationship of mortification and quickening. The third use of the law for a current theology of renewal is then revisited and it is suggested that the discovery of the eschatological aspect of Christology can be applied to soteriology, which opens up the possibility of speaking about the fulfillment of the law by the Spirit in the hearts and lives of believers as an earnest of the future glory. In this way the joy of the law can function in a theological framework.

Se perdre afin de se retrouver : l'importance du passage entre l’absence et la présence dans Œdipe sur la route de Henry Bauchau

Retracing in his novel the labyrinthine journey that leads Oedipus from the place of his abomination (Thebes) to the city of his future glory (Colonus), Henry Bauchau fills the emptiness between Sophocles’s Oedipus the King and Oedipus at Colonus. Bauchau’s hero, a powerful king, loses everything and stabs his eyes out when the cruel truth about his real identity is revealed. Blind, homeless, devoid of meaning of life, Oedipus leaves on a journey to pass away anywhere. However, his way to death turns out to be, thanks to benevolent presence of others and art’s liberating power, the road to personal elucidation. The story of Bauchau’s Oedipus, who finally recognizes himself as a truly human, is based therefore on the passage between absence and presence, between darkness and lucidity, on the union of contradictions which symbolize the complexity of human nature. This paper attempts to analyse different representations of absence in Bauchau’s novel. Afterwards, the article focuses on the ways which facilitate Oedipus’s road leading from depersonalization to rediscovery of his own identity.

The Forging of a God: Venus, the Shield of Aeneas, and Callimachus’s Hymn to Artemis

Callimachus’s Hymn to Artemis provides a useful intertext for tracing the development of Venus and Aeneas in Vergil’s Aeneid and Ovid’s Metamorphoses . The Callimachean Artemis and Vergilian Venus each receive promises of future glory from their fathers, charm artisans into producing weapons that advance their divinity, and gradually emerge as powerful goddesses in their own right. Comparison with the Hymn furthermore shows how Aeneas’s status as a future god is guaranteed by his divine armor.

The future existence of the believers according to 2 Thessalonians

This article investigated the presentation of the future existence of the believers in Paul’s second letter to the Thessalonians. It analysed how the eschatological language of this letter reflects a situation in Thessalonica which has grown worse since the writing of 1 Thessalonians. It went on to explain to readers how this situation is handled by reflecting on it in terms of a divine plan and by portraying a future in which their suffering will come to an end. A close reading of some passages in 2 Thessalonians which speak of the dispensation which will follow on the glorious return of Christ at the end were presented during the course of this article. It investigated Christ’s glorification at his return and delineated the way in which this return affects and determines the existence of those who accepted Paul’s proclamation of the gospel. The future glory of the Lord is revealed, experienced and shared by believers in a mystical manner. The article ended with a brief discussion on the traditions which determined this perspective, the context in which the eschatological portrait must be understood and how the portrait of the future serves to support the community of saints in their time of suffering.

Corneille à l’école républicaine: du mythe héroïque à l’imaginaire politique en France par Ralph Albanese

provide clear guidance and useful strategies for effective language learning and teaching. Teachers have access to a scope and sequence, instructional suggestions , and more. Students are provided assistance through graphic organizers, explanations, and other examples. Students are also prompted to reflect on their perceptions and beliefs by comparing and contrasting the similarities and differences between the first language and culture and the target language and culture. The primary strength of the current edition is its focus on the standards, particularly its emphasis on the presentational, interpretive, and interpersonal aspects of the communicative approach as well as its incorporation of authentic cultural materials. In addition, the expanded technological offerings undoubtedly will appeal to those who are acquainted with and accustomed to this format. However, there is an inherent expectation that students will be self-motivated enough to research the wealth of resources provided and to effectively review the material provided. While this is certainly appropriate and should be encouraged, it may prove challenging for those who are not acclimated to this approach. Such students may need additional guidance and support in motivation and regulation . Nonetheless, the current edition of Motifs provides clear and engaging information and direction that encourage confidence in the development of the target language skills of speaking, listening, reading, and writing in order for students to become self-sufficient and reflective learners. Kent State University (OH) Rebecca L. Chism Literary History and Criticism edited by Marion Geiger ALBANESE, RALPH. Corneille à l’école républicaine: du mythe héroïque à l’imaginaire politique en France, 1800–1950. Paris: L’Harmattan, 2008. ISBN 978-2-296-06639-7. Pp. 364. 32 a. After Molière and La Fontaine, this is the third in a series of studies by Albanese that focus on the reception of classical authors during the nineteenth and the early twentieth centuries in France. Like the previous volumes, this book is the result of extensive archival research: innumerable school manuals, official publications from the ministry of education, articles of journalistic and scholarly criticism, including monographic and broad-based studies on seventeenth-century writers by leading academics and intellectuals, and even transcripts of public commemorations or political speeches are considered. Albanese has shouldered the daunting task of presenting the mountains of printed opinion related to the work of Pierre Corneille and the meaning of his memory in post-Revolutionary France. Albanese asserts at the start that Corneille’s greatness goes beyond simple artistic excellence: it has served to inspire national pride and heroic defense of France’s claims to territorial and cultural hegemony against constant challenge. Corneille, in fact, becomes synonymous with cultural greatness itself: le grand Corneille is an indispensable reminder to schoolchildren of France’s past and future glory. The anxious years that separate France’s collapse in the debacle of 1870 and the simmering threat before August 1914 form the historical crucible in which this cultural and spiritual bouclier is forged. Among the most compelling pages in this 162 FRENCH REVIEW 85.1 book are those in which Albanese chronicles the struggle for France’s soul in the lead-up to and the aftermath of the drôle de guerre as a dead serious war of books. Corneille is the standard, even the sword wielded by Brasillach in favor of a fascist France and, at the same time, by de Gaulle in defense of France against Nazism and defeatism. While holding to an academic restraint and respect for the facts, Albanese documents the role Corneille played in de Gaulle’s rhetoric, his sense of devoir, his readiness to answer the call to greatness, and in his vision of France’s emergence from its longest, deepest modern crisis. Perhaps because the other stakes were so high, Albanese seems to have been disinclined in this book to delve too far into the realities of the école républicaine, the place it reserved for literature and its larger aspirations. It is also true that, in this third time around the schoolyard, Albanese has touched on many of these questions before. Perhaps for this reason, the review of Corneille scholarship during the Third Republic is both thorough and lacking in discrimination or authorial engagement: most studies are allowed to...

The Anagogical Imagination of Flannery O'Connor

This essay explores O'Connor‘s sense of the art of fiction as an art of anagogical vision, which sees all things as instances of participation in God. Such created things are, then, when read or “seen” properly, fragmentary disclosures of the divine glory. To O'Connor, the logic of anagogy implies that the visible realities of this world only take on a fullness of meaning—indeed, they only become truly visible—when seen in the paradoxical light of the unseen. The anagogical sense—the final of the four senses of scripture according to Christian tradition—refers to a text's figurative signification in relation to eternal glory or eschatological reality. This anagogical sensibility is often represented in O'Connor's work by the recurring image of the sun at the close of many of her stories. Therefore O'Connor‘s “anagogical imagination,” operative in so much of her work, is intended to lead one through the contemplation of future glory to the reimagination of temporal existence in light of the Incarnation, and to enable one to see such existence as imbued with the grace of divine creation and ordered towards its consummation. That is to say, when seen in the light of the yet-to-be-fully-disclosed divine glory, the world—including most especially humanity—becomes more truly visible for what it is.

Luxurious Dump: Wasted Buildings and the Landscape of Pure Suspension

The Costanera Center building in the financial district of Santiago sat half-finished for months, exposing concrete and reinforcement bars contrasting with the glass-faced skyscrapers surrounding it; a banner a the site read “Icon of Latin American development”. Once a symbol of Chile soaring copper driven economy, the stalled project became an emblem of its decline after work ground to a halt last year on what would be South America’s tallest building. Conditions of labour also deteriorated as this particular project started to crumble, and workers saw how their salaries – tied to timings and targets – were put at risk and their labour was literally wasted. This essay approaches the idea of the wasteland by looking at how this and other buildings in Chile have formed dumping grounds not of traditional waste but of half-finished structures, temporarily (or even permanently) useless forms of architecture; as dumping grounds, they have become void spaces within the city, places that people surround but not cross through, yet, paradoxically, they are very luxurious in terms of money spent and soil prices. The essay will approach the project reworking some of the ideas proposed by the artist Robert Smithson in his influential 1960s writings about the industrial wasteland of New Jersey; opposing the Romantic view of ruins, the artist proposes that these waste spaces do not fall into decay but rather rise into ruin before they are built; they are, he argues, ruins in reverse. Interestingly, Smithson links these spaces with his ideas about erosion, entropy and nature-made disasters, which also come together in the case of Chile and the devastation of its recent earthquake, a disaster that deepened the suspended state of some of its buildings. These constructions remain in a semi-permanent state of suspension, as a terrain of potentiality that could be, or not.

I'm a football fan… get me out of here

As 50 000 dejected England supporters watch their team trudge off the pitch after crashing out of the FIFA World Cup, fans console each other with pats on the back and talk of future glory, while comforting children with tear-stained red-and-white faces.

O Sacrum Convivium – St Thomas on the Eucharist

AbstractSt Thomas Aquinas' antiphon from the Office of Corpus Christi, O sacrum convivium, enjoys popularity and remains part of the Liturgy of the Hours, as do other parts of the Office and Mass he composed for the feast. It offers a survey of Eucharistic theology, evoking past (‘the memory of the Passion’) present (‘the soul filled with grace’) and future (‘pledge of future glory’). It points, too to the Eucharistic flavour of authentic Christian spirituality, always remembering the self-giving of the Saviour ‘for us’, becoming what it has received in the Eucharist, and straining forward towards a goal whose foretaste is ever on our lips. On other occasions Aquinas points to these three dimensions of any sacrament, finding its source in the passion of Christ, its content in the effect achieved in the soul and its aim in the glory of communion with God. a goal whose foretaste is ever on our lips. On other occasions Aquinas points to these three dimensions of any sacrament, finding its source in the passion of Christ, its content in the effect achieved in the soul and its aim in the glory of communion with God.

Learning the Trade: Use and Misuse of Intelligence during the British Colonial Campaigns of the 1870s

This paper will focus on three British commanders who operated in various colonial campaigns of the 1870s. These are Garnet Wolseley, Evelyn Wood and Lord Chelmsford, each of whom had different attitudes towards intelligence, particularly that gleaned from the local inhabitants. It will be argued that the successes or failures of each of these men in command were directly linked to their understanding of the importance of gathering and using intelligence in the field. For Wolseley and Wood, their ability to lead men to victory in battle, operate in harsh environments and adapt their operations with the intelligence they received resulted in the 1870s being a springboard for future fame and glory. For Chelmsford, his disdain for intelligence, and the enemy, was to result in infamy when troops under his command suffered the most comprehensive defeat the British army was ever to experience at the hands of an African colonial foe.