David M. Chapman
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199216451
- eISBN:
- 9780191712173
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199216451.003.0012
- Subject:
- Religion, Theology, Religion and Society
This chapter affirms Pope John Paul II's description of ecumenical dialogue as involving ‘an exchange of gifts’ in order to identify a number of characteristic ecclesial endowments present in ...
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This chapter affirms Pope John Paul II's description of ecumenical dialogue as involving ‘an exchange of gifts’ in order to identify a number of characteristic ecclesial endowments present in Methodism which Catholics might fruitfully receive in the process of Receptive Ecumenism. Methodism claims no special gifts, beyond those ordinarily bestowed on the church by the Holy Spirit for the sake of its mission, but has been raised up by God to spread scriptural holiness. Arising out of its historic mission and fruitfulness, Methodism has various ecclesial endowments to offer Catholics in any mutual exchange of gifts. These are considered here under six headings: Corporate Christianity (the nature of Christian community); Watching Over One Another in Love (discipline); Connexionalism and Christian Conference; The Contribution of Laypeople; The Call to Holiness; and The Means of Grace.Less
This chapter affirms Pope John Paul II's description of ecumenical dialogue as involving ‘an exchange of gifts’ in order to identify a number of characteristic ecclesial endowments present in Methodism which Catholics might fruitfully receive in the process of Receptive Ecumenism. Methodism claims no special gifts, beyond those ordinarily bestowed on the church by the Holy Spirit for the sake of its mission, but has been raised up by God to spread scriptural holiness. Arising out of its historic mission and fruitfulness, Methodism has various ecclesial endowments to offer Catholics in any mutual exchange of gifts. These are considered here under six headings: Corporate Christianity (the nature of Christian community); Watching Over One Another in Love (discipline); Connexionalism and Christian Conference; The Contribution of Laypeople; The Call to Holiness; and The Means of Grace.
Lucas Van Rompay, Sam Miglarese, and David A Morgan (eds)
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469625294
- eISBN:
- 9781469625317
- Item type:
- book
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469625294.001.0001
- Subject:
- Religion, Religion and Society
With the Second Vatican Council (1962–65), the Roman Catholic Church for the first time took a positive stance on modernity. Its impact on the thought, worship, and actions of Catholics worldwide was ...
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With the Second Vatican Council (1962–65), the Roman Catholic Church for the first time took a positive stance on modernity. Its impact on the thought, worship, and actions of Catholics worldwide was enormous. Benefiting from a half century of insights gained since Vatican II ended, this volume focuses squarely on the ongoing aftermath and reinterpretation of the Council in the twenty-first century. In five penetrating essays, contributors examine crucial issues at the heart of Catholic life and identity, primarily but not exclusively within North American contexts. On a broader level, the volume as a whole illuminates the effects of the radical changes made at Vatican II on the lived religion of everyday Catholics. As framed by volume editors Lucas Van Rompay, Sam Miglarese, and David Morgan, the book's long view of the church's gradual and often contentious transition into contemporary times profiles a church and laity who seem committed to many mutual values but feel that implementation of the changes agreed in principle at the Council is far from accomplished. The election in 2013 of the charismatic Pope Francis has added yet another dimension to the search for the meaning of Vatican II. The contributors are Catherine E. Clifford, Hillary Kaell, Leo D. Lefebure, Jill Peterfeso, Leslie Woodcock Tentler.Less
With the Second Vatican Council (1962–65), the Roman Catholic Church for the first time took a positive stance on modernity. Its impact on the thought, worship, and actions of Catholics worldwide was enormous. Benefiting from a half century of insights gained since Vatican II ended, this volume focuses squarely on the ongoing aftermath and reinterpretation of the Council in the twenty-first century. In five penetrating essays, contributors examine crucial issues at the heart of Catholic life and identity, primarily but not exclusively within North American contexts. On a broader level, the volume as a whole illuminates the effects of the radical changes made at Vatican II on the lived religion of everyday Catholics. As framed by volume editors Lucas Van Rompay, Sam Miglarese, and David Morgan, the book's long view of the church's gradual and often contentious transition into contemporary times profiles a church and laity who seem committed to many mutual values but feel that implementation of the changes agreed in principle at the Council is far from accomplished. The election in 2013 of the charismatic Pope Francis has added yet another dimension to the search for the meaning of Vatican II. The contributors are Catherine E. Clifford, Hillary Kaell, Leo D. Lefebure, Jill Peterfeso, Leslie Woodcock Tentler.
Jeffrey Samuels
- Published in print:
- 2010
- Published Online:
- November 2016
- ISBN:
- 9780824833855
- eISBN:
- 9780824870041
- Item type:
- book
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824833855.001.0001
- Subject:
- Religion, Buddhism
An idealized view of the lifestyle of a Buddhist monk might be described according to the doctrinal demand for emotional detachment and, ultimately, the cessation of all desire. Yet monks are also ...
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An idealized view of the lifestyle of a Buddhist monk might be described according to the doctrinal demand for emotional detachment and, ultimately, the cessation of all desire. Yet monks are also enjoined to practice compassion, and live with every other human feeling while relating to other monks and the lay community. This book looks at how emotion determines and influences the commitments that laypeople and monastics make to each other and to the Buddhist religion in general. By focusing on “multimoment” histories, it highlights specific junctures in which ideas about recruitment, vocation, patronage, and institution-building are negotiated and refined. The book illustrates how aesthetic responses trigger certain emotions, and how personal and shared emotions, at the local level, shape notions of beauty. It reveals the negotiated character of lay-monastic relations and temple management. In the fields of religion and Buddhist studies there has been a growing recognition of the need to examine affective dimensions of religion. The book breaks new ground in that it answers questions about Buddhist emotions and the constitutive roles they play in social life and religious practice through a close, poignant look at small-scale temple and social networks. The book conveys the manner in which Buddhists describe their own histories, experiences, and encounters as they relate to the formation and continuation of Buddhist monastic culture in contemporary Sri Lanka.Less
An idealized view of the lifestyle of a Buddhist monk might be described according to the doctrinal demand for emotional detachment and, ultimately, the cessation of all desire. Yet monks are also enjoined to practice compassion, and live with every other human feeling while relating to other monks and the lay community. This book looks at how emotion determines and influences the commitments that laypeople and monastics make to each other and to the Buddhist religion in general. By focusing on “multimoment” histories, it highlights specific junctures in which ideas about recruitment, vocation, patronage, and institution-building are negotiated and refined. The book illustrates how aesthetic responses trigger certain emotions, and how personal and shared emotions, at the local level, shape notions of beauty. It reveals the negotiated character of lay-monastic relations and temple management. In the fields of religion and Buddhist studies there has been a growing recognition of the need to examine affective dimensions of religion. The book breaks new ground in that it answers questions about Buddhist emotions and the constitutive roles they play in social life and religious practice through a close, poignant look at small-scale temple and social networks. The book conveys the manner in which Buddhists describe their own histories, experiences, and encounters as they relate to the formation and continuation of Buddhist monastic culture in contemporary Sri Lanka.
Peter Marshall
- Published in print:
- 1994
- Published Online:
- October 2011
- ISBN:
- 9780198204480
- eISBN:
- 9780191676307
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198204480.003.0001
- Subject:
- History, British and Irish Early Modern History, History of Religion
This chapter presents the plan of the study. With the dialectic of theory and practice of priesthood and priest as the starting point of this work, it aims to elucidate the expectations of English ...
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This chapter presents the plan of the study. With the dialectic of theory and practice of priesthood and priest as the starting point of this work, it aims to elucidate the expectations of English laypeople from their priests in the first half of the sixteenth century, their reactions when these were unfulfilled, and their perceptions of the mutual obligations which underlay their relationship with the clergy. It presents the focus of this work which is on the parish clergy. Eight paradigms of priestly ‘function’ are identified which serves as the main topic of each of the chapters that will follow. Further, the author contends that the emphasis will not be upon identifying the causes of religious change, but on attempting to illuminate something of the nature of ‘popular religion’ in the early sixteenth century, and the impact of reform on the interaction of the ordinary Christian and his pastor.Less
This chapter presents the plan of the study. With the dialectic of theory and practice of priesthood and priest as the starting point of this work, it aims to elucidate the expectations of English laypeople from their priests in the first half of the sixteenth century, their reactions when these were unfulfilled, and their perceptions of the mutual obligations which underlay their relationship with the clergy. It presents the focus of this work which is on the parish clergy. Eight paradigms of priestly ‘function’ are identified which serves as the main topic of each of the chapters that will follow. Further, the author contends that the emphasis will not be upon identifying the causes of religious change, but on attempting to illuminate something of the nature of ‘popular religion’ in the early sixteenth century, and the impact of reform on the interaction of the ordinary Christian and his pastor.
Peter Marshall
- Published in print:
- 1994
- Published Online:
- October 2011
- ISBN:
- 9780198204480
- eISBN:
- 9780191676307
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198204480.003.0005
- Subject:
- History, British and Irish Early Modern History, History of Religion
In this chapter, the vocation of priesthood in early sixteenth century is first displayed. During the late fifteenth and early sixteenth centuries, priest were considered ‘higher than the angels’ ...
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In this chapter, the vocation of priesthood in early sixteenth century is first displayed. During the late fifteenth and early sixteenth centuries, priest were considered ‘higher than the angels’ since they could perform actions such as saying mass and granting absolution, that even angels cannot do. However, their social status is extremely contingent to the attitudes of laypeople towards them as seen in cases in which they serve as their inferior or superior. Further, the author argues in this chapter that though most laypeople may have had a shaky and incomplete grasp of the theology of orders, they had a firm sense at least of how a priest ought or ought not to behave, of what or who was or was not ‘priestly’ . This chapter concludes by exploring some challenges to priestly status.Less
In this chapter, the vocation of priesthood in early sixteenth century is first displayed. During the late fifteenth and early sixteenth centuries, priest were considered ‘higher than the angels’ since they could perform actions such as saying mass and granting absolution, that even angels cannot do. However, their social status is extremely contingent to the attitudes of laypeople towards them as seen in cases in which they serve as their inferior or superior. Further, the author argues in this chapter that though most laypeople may have had a shaky and incomplete grasp of the theology of orders, they had a firm sense at least of how a priest ought or ought not to behave, of what or who was or was not ‘priestly’ . This chapter concludes by exploring some challenges to priestly status.
Margaret Bendroth
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469624006
- eISBN:
- 9781469624020
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469624006.003.0007
- Subject:
- Religion, Church History
This chapter takes up the experiences of laypeople as they sifted through Sunday school lessons about the book of Genesis and sermons on a so-called new theology, where turn-of-the-century liberal ...
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This chapter takes up the experiences of laypeople as they sifted through Sunday school lessons about the book of Genesis and sermons on a so-called new theology, where turn-of-the-century liberal piety refused to make forced choices between fixed positions, one right and the other wrong. Many Congregational laypeople found themselves in this liminal space as the nineteenth century drew to a close and the twentieth century began to unfold. They understood that the past, with all its traditions, was important, but they knew at the same time that it was not absolute. They were relativists but also believers, skeptical of old pieties but unable or unwilling to leave them behind.Less
This chapter takes up the experiences of laypeople as they sifted through Sunday school lessons about the book of Genesis and sermons on a so-called new theology, where turn-of-the-century liberal piety refused to make forced choices between fixed positions, one right and the other wrong. Many Congregational laypeople found themselves in this liminal space as the nineteenth century drew to a close and the twentieth century began to unfold. They understood that the past, with all its traditions, was important, but they knew at the same time that it was not absolute. They were relativists but also believers, skeptical of old pieties but unable or unwilling to leave them behind.
Leslie Woodcock Tentler
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469625294
- eISBN:
- 9781469625317
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469625294.003.0003
- Subject:
- Religion, Religion and Society
This essay views the reception of the Council against the background of the transformation of the American Catholic landscape in the late 1950s and 1960s, when upward mobility and suburbanization ...
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This essay views the reception of the Council against the background of the transformation of the American Catholic landscape in the late 1950s and 1960s, when upward mobility and suburbanization contributed to the final collapse of the American Catholic subculture. Largely unrelated to the Council, these developments intersected with responses to the Council in interesting ways. In debates over the use of birth control, divorce and remarriage, and liturgical innovation, laypeople often took things into their own hands. In the city of Detroit, Catholic laity, in their interaction with Archbishop John Francis Dearden (1958-1980), occasionally used the authority of the Council in defending their own views, in particular with regard to the archbishop’s controversial actions in dealing with race related problems in the city in the 1960s.Less
This essay views the reception of the Council against the background of the transformation of the American Catholic landscape in the late 1950s and 1960s, when upward mobility and suburbanization contributed to the final collapse of the American Catholic subculture. Largely unrelated to the Council, these developments intersected with responses to the Council in interesting ways. In debates over the use of birth control, divorce and remarriage, and liturgical innovation, laypeople often took things into their own hands. In the city of Detroit, Catholic laity, in their interaction with Archbishop John Francis Dearden (1958-1980), occasionally used the authority of the Council in defending their own views, in particular with regard to the archbishop’s controversial actions in dealing with race related problems in the city in the 1960s.
Hillary Kaell
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9781469625294
- eISBN:
- 9781469625317
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/northcarolina/9781469625294.003.0006
- Subject:
- Religion, Religion and Society
While it is generally assumed that the Second Vatican Council did not leave much room for public devotion outside the reformed and newly endorsed patterns of the Catholic liturgy, laid out in the ...
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While it is generally assumed that the Second Vatican Council did not leave much room for public devotion outside the reformed and newly endorsed patterns of the Catholic liturgy, laid out in the Constitution on the sacred liturgy (Sacrosanctum Concilium), the present essay shows a remarkable case of the survival and transformation of a preconciliar devotional practice. The 3,000 crosses that still decorate the landscape in the Canadian province of Quebec are being maintained and taken care of by Catholic laypeople. In a complex process of selective (re)interpretation and (re)negotiation of what they see as key concepts of the Council–such as lay participation, openness to the world, and a positive attitude toward non-Catholics and non-Christians–these Quebeckers succeed in making the crosses into a new, revitalized expression of their postconciliar religiosity and their own distinct Catholic identity, with little interference from the Church authorities.Less
While it is generally assumed that the Second Vatican Council did not leave much room for public devotion outside the reformed and newly endorsed patterns of the Catholic liturgy, laid out in the Constitution on the sacred liturgy (Sacrosanctum Concilium), the present essay shows a remarkable case of the survival and transformation of a preconciliar devotional practice. The 3,000 crosses that still decorate the landscape in the Canadian province of Quebec are being maintained and taken care of by Catholic laypeople. In a complex process of selective (re)interpretation and (re)negotiation of what they see as key concepts of the Council–such as lay participation, openness to the world, and a positive attitude toward non-Catholics and non-Christians–these Quebeckers succeed in making the crosses into a new, revitalized expression of their postconciliar religiosity and their own distinct Catholic identity, with little interference from the Church authorities.
Ward Keeler
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9780824865948
- eISBN:
- 9780824876944
- Item type:
- chapter
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824865948.003.0004
- Subject:
- Religion, Buddhism
Focusing specifically on the tenor of the social relations to be observed among monks and novices in the monastery described in Chapter Two, this chapter describes the fairly attenuated degree of ...
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Focusing specifically on the tenor of the social relations to be observed among monks and novices in the monastery described in Chapter Two, this chapter describes the fairly attenuated degree of attachment that characterizes relations among the monastery’s residents: among themselves and with their lay supporters. Buddhist injunctions to minimize one’s attachments in this world complement a gender ideology that idealizes masculine autonomy. As a result, fluid, polite, but low-intensity relationships are the rule among the monastery’s residents, particularly as they grow older.Less
Focusing specifically on the tenor of the social relations to be observed among monks and novices in the monastery described in Chapter Two, this chapter describes the fairly attenuated degree of attachment that characterizes relations among the monastery’s residents: among themselves and with their lay supporters. Buddhist injunctions to minimize one’s attachments in this world complement a gender ideology that idealizes masculine autonomy. As a result, fluid, polite, but low-intensity relationships are the rule among the monastery’s residents, particularly as they grow older.
Lauren F. Winner
- Published in print:
- 2010
- Published Online:
- October 2013
- ISBN:
- 9780300124699
- eISBN:
- 9780300168662
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300124699.003.0001
- Subject:
- History, American History: early to 18th Century
This chapter argues that in the highly laicized environment which was Virginia's Anglican Church, laypeople not only adapted English forms of church governance to the new Virginia environment. In the ...
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This chapter argues that in the highly laicized environment which was Virginia's Anglican Church, laypeople not only adapted English forms of church governance to the new Virginia environment. In the absence of a strong clergy—and thus in a religious environment where clerically dominated forms of religion such as preaching and the Eucharist could not occupy a central place in everyday piety—laypeople engaged in vital religious practices in the household. To venture a description of religion in early Virginia is to wade into a historical literature that is well established. In 1982 the terms of scholarly discussion of Anglicanism in colonial Virginia were set by Rhys Isaac. Gentry women had a greater opportunity for active participation in religious ritual than women had in communities where religious ritual unfolded principally in church buildings, and where religious subjectivity was more strictly ordered around preaching and the celebration of sacraments.Less
This chapter argues that in the highly laicized environment which was Virginia's Anglican Church, laypeople not only adapted English forms of church governance to the new Virginia environment. In the absence of a strong clergy—and thus in a religious environment where clerically dominated forms of religion such as preaching and the Eucharist could not occupy a central place in everyday piety—laypeople engaged in vital religious practices in the household. To venture a description of religion in early Virginia is to wade into a historical literature that is well established. In 1982 the terms of scholarly discussion of Anglicanism in colonial Virginia were set by Rhys Isaac. Gentry women had a greater opportunity for active participation in religious ritual than women had in communities where religious ritual unfolded principally in church buildings, and where religious subjectivity was more strictly ordered around preaching and the celebration of sacraments.
W. M. Jacob
- Published in print:
- 2017
- Published Online:
- September 2017
- ISBN:
- 9780199644636
- eISBN:
- 9780191838941
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780199644636.003.0005
- Subject:
- Religion, Church History, History of Christianity
This chapter reviews how the Church of England fared at the local, diocesan, and parochial levels in England during the long eighteenth century from 1662, when the Church was re-established as an ...
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This chapter reviews how the Church of England fared at the local, diocesan, and parochial levels in England during the long eighteenth century from 1662, when the Church was re-established as an episcopal and liturgically ordered Church, to 1828, when, with the repeal of the Test and Corporation Acts (and Roman Catholic emancipation in 1829), members of other Churches gained full citizen rights. The chapter examines the response of clergy and laypeople at the local level to contemporary intellectual and socio-economic changes and organizational reforms and renewal in the Church, noting regional variations. It considers the pastoral and disciplinary roles of bishops and clergy, and explores the focal role of the Church in communal life in towns and villages and the active engagement of laypeople, including women, with the Church. The relationship with Dissenters from the Established Church is also discussed, as well as the evidence for anti-clericalism.Less
This chapter reviews how the Church of England fared at the local, diocesan, and parochial levels in England during the long eighteenth century from 1662, when the Church was re-established as an episcopal and liturgically ordered Church, to 1828, when, with the repeal of the Test and Corporation Acts (and Roman Catholic emancipation in 1829), members of other Churches gained full citizen rights. The chapter examines the response of clergy and laypeople at the local level to contemporary intellectual and socio-economic changes and organizational reforms and renewal in the Church, noting regional variations. It considers the pastoral and disciplinary roles of bishops and clergy, and explores the focal role of the Church in communal life in towns and villages and the active engagement of laypeople, including women, with the Church. The relationship with Dissenters from the Established Church is also discussed, as well as the evidence for anti-clericalism.
Caroline Humphrey and Hürelbaatar Ujeed
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780226031873
- eISBN:
- 9780226032061
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226032061.003.0010
- Subject:
- Religion, Buddhism
This chapter discusses regroupings of laypeople living around the Mergen Monastery. Their concerns have influenced monastic arrangements. It shows that external people who care for what an ...
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This chapter discusses regroupings of laypeople living around the Mergen Monastery. Their concerns have influenced monastic arrangements. It shows that external people who care for what an institution stands for will intervene and insist, and will place a stake to make sure that their concern is symbolically and physically evident.Less
This chapter discusses regroupings of laypeople living around the Mergen Monastery. Their concerns have influenced monastic arrangements. It shows that external people who care for what an institution stands for will intervene and insist, and will place a stake to make sure that their concern is symbolically and physically evident.
Morten Schlütter
- Published in print:
- 2008
- Published Online:
- November 2016
- ISBN:
- 9780824832551
- eISBN:
- 9780824870720
- Item type:
- chapter
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824832551.003.0004
- Subject:
- Religion, Buddhism
This chapter argues that the patronage of the educated elite was also critically important to the success of the Chan school and its individual lineages. In the Song, support from members of the ...
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This chapter argues that the patronage of the educated elite was also critically important to the success of the Chan school and its individual lineages. In the Song, support from members of the literati was crucial to the personal ambitions of a Chan master, and to the fate of particular Chan lineages, because of the elite's economic power and its power to influence appointments to the abbacies of public monasteries. Only as an abbot at a public monastery could a Chan master give transmission to his students, and Chan masters were very aware that they required the support of officials and local literati if they wished to obtain abbacies and continue their lineages. Appealing to the interests of the educated elite thus became an important subtext in the Chan school, and the influence of elite laypeople ultimately contributed in significant ways to the shaping of Chan ideology and factional—or sectarian—consciousness.Less
This chapter argues that the patronage of the educated elite was also critically important to the success of the Chan school and its individual lineages. In the Song, support from members of the literati was crucial to the personal ambitions of a Chan master, and to the fate of particular Chan lineages, because of the elite's economic power and its power to influence appointments to the abbacies of public monasteries. Only as an abbot at a public monastery could a Chan master give transmission to his students, and Chan masters were very aware that they required the support of officials and local literati if they wished to obtain abbacies and continue their lineages. Appealing to the interests of the educated elite thus became an important subtext in the Chan school, and the influence of elite laypeople ultimately contributed in significant ways to the shaping of Chan ideology and factional—or sectarian—consciousness.
Steve Bein
- Published in print:
- 2011
- Published Online:
- November 2016
- ISBN:
- 9780824835101
- eISBN:
- 9780824868505
- Item type:
- chapter
- Publisher:
- University of Hawai'i Press
- DOI:
- 10.21313/hawaii/9780824835101.003.0006
- Subject:
- Religion, Buddhism
This chapter discusses Dōgen's views about moral excellence. For Dōgen, dominating one's innate desires was a necessary condition for embodying the truth. Once innate desires have been conquered, ...
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This chapter discusses Dōgen's views about moral excellence. For Dōgen, dominating one's innate desires was a necessary condition for embodying the truth. Once innate desires have been conquered, even the tiny world within each of us can reveal a state of limitless freedom. Whereas Shinran simply preached the possibility of forgiving evil, Dōgen emphasized strong self-discipline through the precepts. Japanese Buddhism used the idea of “innate desires as buddhahood” to create a certain harmony between everyday practices and Buddhist ideals. Dōgen makes a distinction between the excellences of the clergy and the excellences of laypeople. This chapter also considers what Dōgen has to say about filial piety, absolute truth, and following Buddha's way.Less
This chapter discusses Dōgen's views about moral excellence. For Dōgen, dominating one's innate desires was a necessary condition for embodying the truth. Once innate desires have been conquered, even the tiny world within each of us can reveal a state of limitless freedom. Whereas Shinran simply preached the possibility of forgiving evil, Dōgen emphasized strong self-discipline through the precepts. Japanese Buddhism used the idea of “innate desires as buddhahood” to create a certain harmony between everyday practices and Buddhist ideals. Dōgen makes a distinction between the excellences of the clergy and the excellences of laypeople. This chapter also considers what Dōgen has to say about filial piety, absolute truth, and following Buddha's way.
Naomi Haynes
- Published in print:
- 2017
- Published Online:
- January 2018
- ISBN:
- 9780520294240
- eISBN:
- 9780520967434
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520294240.003.0005
- Subject:
- Anthropology, African Cultural Anthropology
This chapter examines how the relationships formed in Pentecostal churches—both vertical ties to church leaders and horizontal ties among laypeople—are worked out through ritual. Over the course of a ...
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This chapter examines how the relationships formed in Pentecostal churches—both vertical ties to church leaders and horizontal ties among laypeople—are worked out through ritual. Over the course of a Sunday morning worship service, believers move toward increasingly hierarchical practices like preaching, demonstrating the primacy of ties to church leaders in the Pentecostal relational world. However, egalitarian practices like prayer nevertheless persist throughout the ritual, reminding everyone that charismatic authority is by definition unstable. At any moment, the authority of the pastor may be challenged, and his position as a spiritual leader given to someone else. This potential for charismatic hierarchy to be upended serves as an important safeguard against what one believer called “corruption.”Less
This chapter examines how the relationships formed in Pentecostal churches—both vertical ties to church leaders and horizontal ties among laypeople—are worked out through ritual. Over the course of a Sunday morning worship service, believers move toward increasingly hierarchical practices like preaching, demonstrating the primacy of ties to church leaders in the Pentecostal relational world. However, egalitarian practices like prayer nevertheless persist throughout the ritual, reminding everyone that charismatic authority is by definition unstable. At any moment, the authority of the pastor may be challenged, and his position as a spiritual leader given to someone else. This potential for charismatic hierarchy to be upended serves as an important safeguard against what one believer called “corruption.”
Marli F. Weiner and Mazie Hough
- Published in print:
- 2012
- Published Online:
- April 2017
- ISBN:
- 9780252036996
- eISBN:
- 9780252094071
- Item type:
- chapter
- Publisher:
- University of Illinois Press
- DOI:
- 10.5406/illinois/9780252036996.003.0004
- Subject:
- History, American History: 19th Century
This chapter examines how physicians developed the concept of place to reconcile the complexities of race and sex when defining bodies and their health and sicknesses. In the increasingly contested ...
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This chapter examines how physicians developed the concept of place to reconcile the complexities of race and sex when defining bodies and their health and sicknesses. In the increasingly contested political arena of the antebellum years, southern physicians knew that their work would most likely be received favorably if it reinforced the region's distinctiveness. Awareness that some places were inherently unhealthy and that some people were more likely to get sick in them was part of the anecdotal medical lore that informed physicians' thinking about bodies as placed. Doctors were well aware that southerners fell victim to different diseases and had to be treated differently from people elsewhere in the nation. Thus, doctors argued that a specifically southern medical theory and practice was necessary. This chapter explores how nineteenth-century physicians seeking to understand the consequences of placed bodies invoked the South's climate and the concept of acclimation to explain disease. It shows that laypeople shared physicians' convictions that medicine was specific to place and that bodies were shaped by their environment.Less
This chapter examines how physicians developed the concept of place to reconcile the complexities of race and sex when defining bodies and their health and sicknesses. In the increasingly contested political arena of the antebellum years, southern physicians knew that their work would most likely be received favorably if it reinforced the region's distinctiveness. Awareness that some places were inherently unhealthy and that some people were more likely to get sick in them was part of the anecdotal medical lore that informed physicians' thinking about bodies as placed. Doctors were well aware that southerners fell victim to different diseases and had to be treated differently from people elsewhere in the nation. Thus, doctors argued that a specifically southern medical theory and practice was necessary. This chapter explores how nineteenth-century physicians seeking to understand the consequences of placed bodies invoked the South's climate and the concept of acclimation to explain disease. It shows that laypeople shared physicians' convictions that medicine was specific to place and that bodies were shaped by their environment.
Marli F. Weiner and Mazie Hough
- Published in print:
- 2012
- Published Online:
- April 2017
- ISBN:
- 9780252036996
- eISBN:
- 9780252094071
- Item type:
- chapter
- Publisher:
- University of Illinois Press
- DOI:
- 10.5406/illinois/9780252036996.003.0007
- Subject:
- History, American History: 19th Century
This chapter examines how laypeople viewed the ways commonsense defined the interactions between mind and body in the cause, course, and treatment of various diseases. During the antebellum period, ...
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This chapter examines how laypeople viewed the ways commonsense defined the interactions between mind and body in the cause, course, and treatment of various diseases. During the antebellum period, commonsense notions about the mind–body connection influenced ideas not only about race, sex, and class, but also about many other aspects of life such as opportunity, destiny, sexuality, marriage, and personality. Laypeople of both races preferred to define health and sickness for themselves, although slaves also had to deal with their owners' interference. Slaveholders were concerned about shamming, the deliberate invocation of illness on the part of healthy slaves to gain respite from hard labor. Slaves had very different explanations for the origins and meaning of disease than whites did, while women, especially white women, struggled to maintain the attitudes they believed would protect them and their babies from harm during pregnancy and childbirth. This chapter compares the views of white southerners and slaves when it came to mind, body, the emotions, and the external causes of illness.Less
This chapter examines how laypeople viewed the ways commonsense defined the interactions between mind and body in the cause, course, and treatment of various diseases. During the antebellum period, commonsense notions about the mind–body connection influenced ideas not only about race, sex, and class, but also about many other aspects of life such as opportunity, destiny, sexuality, marriage, and personality. Laypeople of both races preferred to define health and sickness for themselves, although slaves also had to deal with their owners' interference. Slaveholders were concerned about shamming, the deliberate invocation of illness on the part of healthy slaves to gain respite from hard labor. Slaves had very different explanations for the origins and meaning of disease than whites did, while women, especially white women, struggled to maintain the attitudes they believed would protect them and their babies from harm during pregnancy and childbirth. This chapter compares the views of white southerners and slaves when it came to mind, body, the emotions, and the external causes of illness.
Marli F. Weiner and Mazie Hough
- Published in print:
- 2012
- Published Online:
- April 2017
- ISBN:
- 9780252036996
- eISBN:
- 9780252094071
- Item type:
- chapter
- Publisher:
- University of Illinois Press
- DOI:
- 10.5406/illinois/9780252036996.003.0008
- Subject:
- History, American History: 19th Century
This chapter shows that laypeople's views about bodies were important to physicians because they defined the parameters of what was possible within the daily practice of medicine. Members of both ...
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This chapter shows that laypeople's views about bodies were important to physicians because they defined the parameters of what was possible within the daily practice of medicine. Members of both races and sexes sought ways to be healthy and to find meaning in the suffering of their bodies. For whites, the meaning of their bodies was expressed as commonsense truisms that linked body and mind in a web of responsibility for health and sickness. Slaves believed that they were less personally responsible for the state of their health and instead recognized the importance of the physical conditions imposed upon them by their owners. This chapter examines how physicians tried to reconcile sex and race as they sought to understand their patients' bodies and minds, in part by obtaining consent from them. It also considers how physicians claimed for themselves the responsibility of defining the mind–body connection as well as health and disease for everyone in the South.Less
This chapter shows that laypeople's views about bodies were important to physicians because they defined the parameters of what was possible within the daily practice of medicine. Members of both races and sexes sought ways to be healthy and to find meaning in the suffering of their bodies. For whites, the meaning of their bodies was expressed as commonsense truisms that linked body and mind in a web of responsibility for health and sickness. Slaves believed that they were less personally responsible for the state of their health and instead recognized the importance of the physical conditions imposed upon them by their owners. This chapter examines how physicians tried to reconcile sex and race as they sought to understand their patients' bodies and minds, in part by obtaining consent from them. It also considers how physicians claimed for themselves the responsibility of defining the mind–body connection as well as health and disease for everyone in the South.
David D. Hall
- Published in print:
- 2012
- Published Online:
- July 2014
- ISBN:
- 9780807873113
- eISBN:
- 9781469601656
- Item type:
- book
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/9780807837115_hall
- Subject:
- History, American History: early to 18th Century
This revelatory account of the people who founded the New England colonies compares the reforms they enacted with those attempted in England during the period of the English Revolution. Bringing with ...
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This revelatory account of the people who founded the New England colonies compares the reforms they enacted with those attempted in England during the period of the English Revolution. Bringing with them a deep fear of arbitrary, unlimited authority, these settlers based their churches on the participation of laypeople and insisted on “consent” as a premise of all civil governance. Puritans also transformed civil and criminal law and the workings of the courts with the intention of establishing equity. This political and social history of the five New England colonies provides a reevaluation of the earliest moments of New England's history, revealing the colonists to be the most effective and daring reformers of their day.Less
This revelatory account of the people who founded the New England colonies compares the reforms they enacted with those attempted in England during the period of the English Revolution. Bringing with them a deep fear of arbitrary, unlimited authority, these settlers based their churches on the participation of laypeople and insisted on “consent” as a premise of all civil governance. Puritans also transformed civil and criminal law and the workings of the courts with the intention of establishing equity. This political and social history of the five New England colonies provides a reevaluation of the earliest moments of New England's history, revealing the colonists to be the most effective and daring reformers of their day.
Jeff Wilson
- Published in print:
- 2014
- Published Online:
- June 2014
- ISBN:
- 9780199827817
- eISBN:
- 9780199376926
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199827817.003.0003
- Subject:
- Religion, Buddhism
Practices that seem too foreign or strange are less likely to succeed in the American religious landscape. Therefore, processes of mystification are necessary to obscure or render innocuous the less ...
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Practices that seem too foreign or strange are less likely to succeed in the American religious landscape. Therefore, processes of mystification are necessary to obscure or render innocuous the less familiar or palatable elements of Buddhist mindfulness. A number of common strategies can be discerned in works on mindfulness. First, the Buddhist nature of mindfulness is downplayed, often by asserting that mindfulness is only accidentally related to Buddhism or that all religions contain mindfulness. Second, the Buddhist cosmological framework within which mindfulness was traditionally practiced is minimized or reinterpreted in a nonthreatening, metaphoric manner. Third, imaginative lineages are constructed that sanction changes in mindfulness and empower new, American teachers. In the process, control of mindfulness shifts from primarily Asian to white American communities, and from monastic to lay teacher, with further implications for how mindfulness is contextualized and taught.Less
Practices that seem too foreign or strange are less likely to succeed in the American religious landscape. Therefore, processes of mystification are necessary to obscure or render innocuous the less familiar or palatable elements of Buddhist mindfulness. A number of common strategies can be discerned in works on mindfulness. First, the Buddhist nature of mindfulness is downplayed, often by asserting that mindfulness is only accidentally related to Buddhism or that all religions contain mindfulness. Second, the Buddhist cosmological framework within which mindfulness was traditionally practiced is minimized or reinterpreted in a nonthreatening, metaphoric manner. Third, imaginative lineages are constructed that sanction changes in mindfulness and empower new, American teachers. In the process, control of mindfulness shifts from primarily Asian to white American communities, and from monastic to lay teacher, with further implications for how mindfulness is contextualized and taught.
