(25.) Maximus the Confessor, The Church's Mystagogy
, 19, in
Tradition and Innovation: Baptismal Rite and Mystagogy
in Theodore of Mopsuestia and Narsai of Nisibis
Maximus the Confessor says in his work--The Mystagogy
(Maxim Marturisitorul 2000), the world was a church in extension, with the sky as a hieration or altar, and the earth's ornaments as a nave (Ibidem: 17).
And yet, in another sense, precisely because it fails, Bernardez's poem might also be understood as an exercise in eucharistic mystagogy
. If Denys Turner is right that the Eucharist is a "communication of the risen kingdom" given only "on the condition of its ultimate failure" (153), then Bernardez's poem, by dramatizing the dialectic of failure and transcendence that characterizes sacraments as sacraments, also enacts or performs part of the meaning of the Eucharist itself.
often means initiation into spiritual practices, and indeed in the Catholic tradition the word has been used to refer to a late stage in the introduction of catechumens to sacramental rites, but here--following Karl Rahner again--the meaning is closer to the word "mystical." So grounds for believing again will be found in the prayerful entry into Christian belief that demands an act of self-transcendence, which in its turn leads to a new energy for discipleship.
Part 2, "Directing as Dialogue with the Community," includes: Magdalena Zira "Directing Greek Tragedy as a Ritual: Mystagogy
And clearly Nathan Brown's "The Technics of Prehension: On the Photography of Nicholas Baier," Roland Faber's "Multiplicity and Mysticism: Toward A New Mystagogy
of Becoming," and Didier Debaise's "Possessive Subjects: A Speculative Interpretation of Nonhumans" all deserve much more than a mention.
This contribution examines the opening section of Chapter Five of Evangelii Gaudium, arguing that in it Frauds sheds light on the mystagogy
of discipleship in contemporary times.
Keywords: Teresa, Libro de la Vida (Autobiography), Experience of Cod, Mystagogy
In short, we need what Rahner calls a theology that is at once both "missionary and mystagogic." (10) I am particularly concerned here with the way his understanding of mystagogy
informs the relationship between the fides quae and the fides qua.
In Photios' Mystagogy
of the Holy Spirit, persons are differentiated not in terms of opposition but in terms of a "personal feature" of each, namely, "begotten" and "begat," "spirated" and "spirates" (65).
of the Patriarch Photius of Constantinople (c.