By Amy Livingstone
The 12th overseas convention on Patristic experiences met in Oxford from 21 to 26 August 1995. those gatherings have assembled at four-yearly durations in view that 1951. At every one the variety of papers provided has been more than the former celebration, and the scale of the meeting is now constrained in simple terms by means of the potential of the constructions on hand. a few 650 students attended the 1995 convention, together with delegates from Russia, Georgia, India, Japan, South Africa, New Zealand, and Australia, in addition to from North the United States and so much nations in Europe. Papers got in English, French, German, Italian or Spanish, and are typically published within the language within which they have been introduced. a few have been totally built lectures lasting for almost an hour; the bulk have been communications of 12 mins' length: and some got here in among. those volumes comprise 284 of the papers, together with lots of the lectures given in complete consultation, viz. the Inaugural deal with through Dr. H.D. Saffrey on 'Theology as a Science'; Prof. Dr. Suso Frank, 'John Cassian on John Cassian'; Prof. Dr. O. Skarsaune; 'Is Christianity Monotheistic ? Patristic views on a Jewish-Christian Debate'; and Prof. A. Louth, 'St. Maximus the Confessor: among East and West'. Others document the discovering of unpublished texts, care for specific issues, or current wide interpretations, occasionally unique in personality. For the 1st time a couple of illustrations are integrated, reflecting the starting to be curiosity in iconography
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Extra info for Augustine and His Opponents, Jerome, Other Latin Fathers after Nicaea, Orientalia
2 First, it should be said that not all missionaries were well- Page 21 intentioned people. Second, as this study demonstrates, the adage that good intentions have paved the road to hell is unalterably true. History is full of examples of unintended consequences. Thus, it is possible to argue that neither American YMCA missionaries in Japan or Japanese Christians looking to Korea intended hegemonic imperialism. And yet, however honorable their intentions, both groups became enmeshed in issues and problems that supported cultural imperialism.
In both the case of American YMCA missionaries coming to Japan and Japanese Christians moving to the continent of East Asia later, the presupposition was that only their particular nationalist creed of salvation could save the world or in the case of Japanese Christians the region of Asia. Both groups attempted to impose their version of Christianity upon others. How did this state of affairs come to exist? American YMCA Christians possessed a markedly close link between Protestant Christianity and national identity, which they called upon in attempting to meet the missionary crisis of the 1880s with a call to revitalize Christianity and missions.
However, the evidence of this book suggests that nothing comparable to an Atlantic system existed in the Pacific in the later period. One of the impediments to a Pacific system was the rise of nationalism in the nineteenth century across the Pacific, which this volume docu- Page 10 ments extensively amont both Japanese Christians and American YMCA missionaries. In addition, the Atlantic influences in American life were still very strong in the nineteenth and early twentieth century. The Pacific had no monopoly of influence, as the Atlantic system seemed to exert earlier.
Augustine and His Opponents, Jerome, Other Latin Fathers after Nicaea, Orientalia by Amy Livingstone