Religion Commons^™

King Charles' Character Education: His Australian School, Now And Then, Elizabeth Summerfield

The Journal of Values-Based Leadership

As a 17 year old in 1966, the then Prince Charles, spent two terms at Geelong Grammar School in Victoria, Australia. He described the experience as the best part of his secondary schooling, and formative of his character. The School was founded in the 1850s as an educational institution of the Anglican Church. By the twenty-first century it became a leading exponent globally of the Positive Education (PE) movement, which has its foundation in Positive Psychology (PP). Critics of PE have argued that it diminishes, even supersedes, the tenets of the School’s Anglican tradition. This paper tests the School’s assertion …

Hope And Wonder In The Wasteland: Post-Apocalyptic Fiction As Tolkienian Fairy Story, Alfredo J. Mac Laughlin

Journal of Tolkien Research

J. R. R. Tolkien’s four functions of fantasy stories, as developed in his Andrew Lang lecture “On Fairy Stories” (1939), have become a key conceptual tool for discussing human beings’ attraction to fantasy stories, particularly when attempting to push the analysis beyond the literary into the aesthetic, and beyond the aesthetic into the existential. Applying this interpretive key to an analysis of the expanding genre of post-apocalyptic fiction reveals that post-apocalyptic stories, despite superficial differences, are surprisingly close to fairy stories in their aesthetic core and orientation, and that post-apocalyptic stories are well-suited to fulfill—albeit with their own distinctive aesthetic …

The Cosmic Catastrophe Of History: Patristic Angelology And Augustinian Theology Of History In Tolkien's "Long Defeat", Edmund M. Lazzari

Journal of Tolkien Research

Much of the poignancy of J.R.R. Tolkien's literary universe comes from its atmosphere of tragedy. The Silmarillion and The Lord of the Rings take place in a universe where noble and heroic actions are most often small candles lit against the inexorable march of evil. This backdrop of tragedy, which Galadriel names "the long defeat," is certainly influenced by Tolkien's views of Germanic mythologies, but it also draws much from the medieval notions of evil in Patristic Angelology and St. Augustine's theology of human history. These twin understandings of evil ultimately lead to one conclusion in Tolkien: the need for …

“Legato Con Amore In Un Volume”: Can Tolkien’S Ainulindalë Accommodate Divine Knowledge?, John Wm. Houghton

Journal of Tolkien Research

Tolkien's depiction of Eru Iluvatar in the Silmarillion as coming to know the Song of the Ainur only as he hears it conflicts with ideas about the nature of divine knowledge developed by such thinkers as Ibn Sina, Maimoindes, and Thomas Aquinas--as well as with more general ideas about omniscience and eternity. Texts recently published in The Nature of Middle-earth indicate that Tolkien was aware of some of these divergences. The fact that he classifies the Ainulindalë as a "legend" in which divine thought is merely "represented" as music offers some possibilities for reconciliation with the theological tradition, but Tolkien …

Tolkien’S Sub-Creation And Secondary Worlds: Implications For A Robust Moral Psychology, Nathan S. Lefler

Journal of Tolkien Research

In his work, “On Fairy Stories,” J. R. R. Tolkien offers a detailed account of what he calls Sub-creation, along with the corresponding notions of Primary and Secondary Worlds. In this paper, I suggest that Tolkien’s concept of Sub-creation can be creatively appropriated in the realm of moral psychology and there applied to the fundamental relationship between self and other – or in Judeo-Christian terms, “I” and my neighbor. Through appeal to Tolkien’s thought and to the wider Christian theological tradition, and in constructive tension with the contemporary psychoanalytic attention to “intersubjectivity,” I attempt to elucidate the power and appropriate …

Neues Testament Und Märchen: Tolkien, Fairy Stories, And The Gospel, John Wm. Houghton

Journal of Tolkien Research

J. R. R. Tolkien’s 1943 claim in “On Fairy-stories” that the Christian Gospel is a fairy story which “has entered History and the primary world” stands over against significant (and widely publicized) elements of Liberal Protestant biblical interpretation of the 19^th and 20^th centuries, exemplified in Rudolph Bultmann’s 1941 essay, “New Testament and Mythology.” Tolkien’s position, which seems to have influenced C. S. Lewis and Austin Farrer, owes something to G. K. Chesterton but has yet more direct parallels in Thomas Aquinas and Gregory the Great.

Healing, Faith, And Liturgy: A Theological Reflection Upon The Church's Ministry Of Healing In The Context Of Worship, Christoffer H. Grundmann

Theology Faculty Presentations

(excerpt) "Healing has been present within the Christian assembly from its very beginnings. Jesus healed and ordered his disciples to do likewise (Mt. 10:1; Lk. 9:10; 10:9) explicitly charging them not to take money for it: 'Proclaim the good news, 'The kingdom of heaven has come near.' Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment: give without payment' (Mt. 10:7-8 NRSV). The Gospel according to Mark records that, when the disciples were sent to 'proclaim the good news to the whole creation,' they were also promised that their laying their 'hands on …

Christian Initiation: Development, Dismemberment, Reintegration, Geoffrey Wainwright

Institute of Liturgical Studies Occasional Papers

(excerpt)

Worshipers tend to assume that the patterns of worship that they know have been practiced since time immemorial. A little familiarity with liturgical history soon reveals that that is not in fact the case. You in your churches, with your new Lutheran Book of Worship (1978), have inevitably been introduced to some liturgical history as you had to come to terms with new things that were really old things.