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By Dr Torevell David
Contemporary tradition is rediscovering the significance of attractiveness for either social transformation and private happiness. Theologians have sought, of their various methods, to illustrate how God's good looks is linked to notions of fact and goodness. This ebook breaks new flooring by means of suggesting that liturgy is the capability par excellence through which an adventure of good looks is communicated. Drawing from either secular and non secular understandings, specifically the magical and apophatic culture, the ebook demonstrates how liturgy has the aptitude to accomplish the only eventually trustworthy type of good looks simply because its embodied elements may be able to replicate the anxious fantastic thing about the single to whom worship is usually provided. Such elements depend on figuring out the classy dynamics upon which liturgy relies.
This publication attracts from a extensive variety of disciplines curious about realizing good looks and self-transformation and concludes that whereas secular utopian types have a lot to give a contribution to moral transformation, they eventually fail considering they lack the Christological and eschatological framework wanted, which liturgy on my own provides.
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Additional info for Liturgy and the Beauty of the Unknown (Liturgy Worship & Society)
Example text
The cataphatic and apophatic become for Denys two sides of the same coin – especially useful when used in conjunction. God is both the nameless One and the One of many names (Pseudo-Dionysius, Divine Names 1, 1987: 596A). This is why Rorem can argue that, A given biblical statement about God or about the angels is carefully weighed in order to determine in what sense it is true and can thus be affirmed, and in what sense it is false and should be denied ... In such evaluation, affirmation and denial combine to yield an intelligible interpretation which transcends the symbols’ initial level of sense perception.
One practises beauty in a movement of redemption from purification and illumination to glorification and doxology’ (Ward 2003: 60). I think Ward is right to suggest the process of developing a redemptive aesthetic mode of being attuned to the movement and disciplining of desire can come about through the appreciation of the icon and the image, as the eighth-century iconoclastic debate showed. The priestly endeavour will ultimately and naturally lead to praise and worship since the beauty we proclaim, recognize and develop in ourselves draws us into an act of humble adoration.
Human language must be conjoined to the elements of nature to make sacraments efficacious and proper. In De Sacramentis Augustine is keen to explain the operation of the sacraments and their definitive character, linked as they are to a three-fold historical analysis by their reference to the past, their vivification of the present and their foreshadowing of the future. Therefore, nature, history and interpretation begin to merge in the symbolism of the sacraments as visible forms taken from the elements of nature – water, bread, oil, salt, ash – become associated with the events of salvation history.