Testimonies and reflections essays of louis massignon

More recently, the basic framework of the dynamic of solidarity and scarcity grew out of a series of lectures that were given at York University, Toronto, Canada. The critique of decorative sociology emerged during the development of this volume and a version of the argument was published by Sociological Review Chapter 1 on the discipline of sociology was initially given as a lecture at the University of Liverpool and we are grateful to Gerard Delanty for his critical comments on the original formulation.

Testimonies and reflections essays of louis massignon

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In the final reckoning, is this religion of Buddha Amida in conformity with the spirit of Buddhism? Paul Claudel said one day: They are unacquainted with all these theories. A place all of light, peace and perfection! A place where they adore the boundless light! She first shut her eyes and concentrated deeply, her lips murmuring the act of repentance and request.

Then she set before the throne two small children, the second of whom could scarcely walk, and who, perfectly trained, did in the most earnest manner what their mother had done.

Finally she drew from her bosom the third, a young baby, took his head delicately between thumb and forefinger, and bent it towards the throne. We are not speaking here in the name of the Christian faith, but as a human observer. What is their story of the Vow of Amitabha?

What is this phantasmagoria of Buddhas and Bodhisattvas in which he figures? What, finally is all this great machinery, half mythological, half metaphysical, of the Mahayana? He who adheres to the Christian mystery does not have either, it is true, direct evidence. His adhesion is an act of faith.

Testimonies and reflections essays of louis massignon

At least he trusts to precise, dated, explicit testimonies, whose value he is enabled to appreciate. But here, what shadow of a guarantee do we find? The objection of the Hinayanists remains invincible: When one has patiently investigated the origins, and, bit by bit, drawn up an inventory of the dossier of Amidism taken on its own word, whatever the scantiness of the results obtained, and whatever the obscurities which remain, one is sure, in any case, of having analysed, beautiful perhaps though it be, only a grand dream.

The contrast in situation with the Christian revelation is more profound.

Testimonies of our leaders. By Forace Green

For Christ does not profess to be, as does the herald of Amida, the announcer of a fabulous history and an imaginary Heaven. He is, he says himself, in his humanity the Image of the invisible God. He is his own witness to himself.

He presents himself - we continue to speak as a simple observer - as the object of the faith which he preaches. Even that which, from him, must be believed, is not without roots in our human soil, and the most unbelieving account, if it is not inaccessible to spiritual values, cannot fail to enter into a kind of admiring, helpless amazement before some great acts, in each of which the Christian newness is expressed: The historian can also indeed patiently seek out the origin, more or less remote, of each of the elements which were employed by these two great interpreters or their emulators, and at first by Jesus himself, in order to encompass the traits of his figure and divine work.

He can discover one by one the various human sources of all this stock of ideas, images and, if you like, myths. But whatever the result of his work of analysis, one essential fact that Christ has, the most really, the most historically, the most incontestably in the world, produced on some of those who saw him and conversed with him, or who discerned the prodigious commotion produced deep in hearts through his passing, an impression so powerful, that those men have not had too much of all this stock of ideas, images and myths, to try to make understood what he was in himself and for us.

It is a matter here of a unique fact, the most tangible of facts - the documents which yield it to us in its complexity are still all bubbling with a contagious life - at the same time as the most charged with ontological density; of a fact, furthermore, in relation to which, in the Christian vision of the universe, everything is ordered, hierarchically arranged and, so to speak, valorised in taking its exact proportions.

The thoughtful Buddhist believes in no such thing, and does not feel the need to believe in any such thing. His spiritual life rests on wholly other principles.

Also this is only a contrast that we are sketching, and not a refutation. The disdain with which a number of Buddhists have overwhelmed it is not all intellectual disdain. It often became in the course of centuries, principally in China, a simple and popular cult, which had no longer much Buddhistic about it, and as well could often be hardly worthy of the name of religious.

With it, mythology took precedence of spirituality, imagination of interiority. The Pure Land of the first and the Paradise of the Immortals of the second had become interchangeable; their respective origins, Buddhist and Taoist, were no more than a matter for the learned.

Now these same aspirations are taken into Christianity, which ratifies while transmuting them. Certain historians have even explained in this way the small success which Christian preaching met with in the regions of Japan where the Jodo was most firmly established: But whatever the case may be with popular Amidism, the theory, known to cultivated minds, is certainly less simple.

It is very different and is going to take us very far from Christianity. Two things, however, could mislead us here. On the one hand, we must take into account the practical necessity which every translator faces of rendering by the words of our religious vocabulary, entirely impregnated with Christian ideas, formulas whose meanings or at least whose harmonies are never quite the same.

Not less illusory are the analogies imagined by some comparatists, such as Ananda K.The fragmented world of the social: Essays in social and political philosophy {SUNY series in social and political thought} Problematics of sociology: The Georg Simmel lectures, An anthropology of the subject: Holographic worldview in New Guinea and its meaning and .

Autobiographical reflections [electronic resource] / Eric Voegelin ; edited with an introduction by Ellis Sandoz. Columbia, Mo.: University of Missouri Press, Appelbaum, David.

Jacques Derrida's ghost [electronic resource]: a conjuration / David Appelbaum.

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during his exile from Occupied France in a series of essays and books. 13 Nicolas Berdyaev, another founding member entalist and Melchite priest Louis Massignon (d), who contemplation, eloquent testimonies to a living and liberat-.

The remarkable individuals whose stories make up Jerrold Seigel's Between Cultures—Richard Burton, T. E. Lawrence, Louis Massignon, Chinua Achebe, and Orhan Pamuk—without ever seeking to exit from the ways of life into which they were born, all devoted themselves to exploring a second cultural identity as an intrinsic part of their first.

Massignon, Louis Overview. Louis Massignon: the crucible of compassion by Mary Louise Gude () Memoir of a friend, Louis Massignon by Herbert Mason Testimonies and reflections: essays of Louis Massignon by Louis Massignon. Sheet Music. 10 vues. 0.

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