The problem of tradition in the work of Anthony Giddens

This paper seeks to problematise the notion of ‘tradition’ presented in the recent sociology of Anthony Giddens on reflexivity and late modernity. Three broad areas of critique are highlighted and discussed: the view of tradition as simultaneously static and reflexive; the view that within the ‘post‐traditional’ world tradition survives and flourishes; and the view that tradition and reflexivity are historically mutually exclusive phenomena. In the final section, Mellor's (1993) conception of ‘reflexive traditions’ is introduced and developed as a possible hermeneutic tool for the study of contemporary traditions with reference to the author's recent ethnographic fieldwork with the Brahma Kumaris World Spiritual University, a millenarian new religious movement of Indian origin.     

THE CATHOLIC IMAGINATION AND MODERNITY: WILLIAM CAVANAUGH'S THEOPOLITICAL IMAGINATION AND CHARLES TAYLOR'S MODERN SOCIAL IMAGINATION1

This essay argues that William Cavanaugh's ‘Theopolitical Imagination’ uncovers some of the possibilities latent within the Catholic imagination. While his critique of modernity is often persuasive, this essay questions whether Cavanaugh's assessment of modernity can be complemented by a more differentiated approach. What Charles Taylor provides is both a bolstering of Cavanaugh's thesis about the power of the imagination and an alternative: that there is a way of thinking about the relationship between the Church and modernity other than in dialectical terms – namely a ‘Ricci reading’ of modernity.     

Mapping the Presence of Mary: Germany's Modern Apparition Shrines

Robert Orsi has described the persistence of belief in the ‘presence’ of Mary as ‘alternative modernity’. The most popular expressions of Catholic Marian faith are derived from the famous visions at Lourdes and Fatima. This article shows how modern apparition shrines emerged in Germany during times of crisis: the Kulturkampf of Bismarck, the Third Reich, the immediate post-war period. However, despite the continuing popularity of these shrines in Germany, they have not entered pan-European Catholic consciousness. When they emerged, the Marian apparition geography had already been established; thus the Vatican and national hierarchies were unwilling to approve them. However, grassroots faith expressed in pilgrimage has achieved diocesan recognition of the shrines, if not the apparitions, in a Catholic compromise between popular and episcopal articulations of belief in the presence of Mary.     

An Adaptive-landscape Model For Joyce's Ulysses

In this paper, I examine a birth ritual practised by a community of low‐status entertainers from the Indian state of Rajasthan known as Bhats. On the birth of sons, but not daughters, Bhats offer gifts to the Hindu god Bhaironji, a pan‐Indian boss of the underworld. Specifically, they sacrifice a goat, extract its stomach, slice it open so that it forms a gaping slit, and pass their wailing newborn through the dripping opening seven times. This ritual, which I interpret as a symbolic child sacrifice, would seem to exemplify ‘Sanskritisation’—the low caste copying of elite life‐styles—in the way Bhats imitate dominant Hindu ideals implicit to a kingly tradition of blood sacrifice. However, I contend that this feast is unique in the way that Bhats simultaneously mimic and appropriate, subvert and contest, as well as rework and combine ritual traditions associated with both kings and priests.     

Credo Unam Sanctam Ecclesiam: The Relationship between the Catholic and the Protestant Principles in Fundamental Ecclesiology

Abstract

This article treats of characteristically Catholic and Protestant ecclesial principles and reflects on Anglicanism within this context. Where the Catholic ‘principle’ is concerned for the structural unity of the Church, the Protestant ‘principle’ focuses on the Church as a dynamic, Spirit-given reality. In turn, Anglican comprehensiveness is assumed to reflect the concern to achieve a harmonious balance between these principles. Having traced key developments that brought Catholic and Protestant principles into creative relationship in the 20th century and more recent developments, that threaten once again to oppose them, this article argues – through reflection on the unity and holiness of the Church – for their necessary interrelationship and concludes that realising this in practice represents the central ecumenical challenge of our age. En route, attention falls on the relationship between the local and the universal Church, on the importance of keeping communion with the breadth of the tradition and on the doxological dimension of ecumenism.     

How Nonsectarian is ‘Nonsectarian’?: Jorge Ferrer's Pluralist Alternative to Tibetan Buddhist Inclusivism

This paper queries the logic of the structure of hierarchical philosophical systems. Following the Indian tradition of siddhānta, Tibetan Buddhist traditions articulate a hierarchy of philosophical views. The ‘Middle Way’ philosophy or Madhyamaka—the view that holds that the ultimate truth is emptiness—is, in general, held to be the highest view in the systematic depictions of philosophies in Tibet, and is contrasted with realist schools of thought, Buddhist and non-Buddhist. But why should an antirealist or nominalist position be said to be ‘better’ than a realist position? What is the criterion for this claim and is it, or can it, be more than a criterion that is tradition-specific for only Tibetan Buddhists? In this paper, I will look at the criteria to evaluate Buddhist philosophical traditions, particularly as articulated in what came to be referred as the ‘nonsectarian’ (ris med) tradition. I draw from the recent work of Jorge Ferrer to query the assumptions of the hierarchical structures of ‘nonsectarian’ traditions and attempt to articulate an evaluative criteria for a nonsectarian stance that are not based solely on metaphysical or tradition-specific claims.     

Some Spiritually Significant Reasons for Gay Attraction to (Anglo-)Catholicism

Abstract

This qualitative study based on interviews with Anglican gay men suggests spiritually significant reasons for which many gay men in England, including gay Evangelicals, are attracted to Anglo-Catholicism or, more largely, to Catholic forms of spirituality. Catholic spirituality is more aware of the body and helps some of these men to make Christian sense of their sexual desires. The Catholic tradition also provides them with alternative patterns to the heteronormative ‘church family’ model of community life that Evangelical churches, in particular, like to offer. As a consequence Catholic spirituality may appear to be better equipped than its Protestant counterpart to help the interviewees re-imagine their place as gay men at the heart of the Church with a gift to offer.     

Confucian ritual and modern civility

The Confucian notion of civility has for thousands of years guided all aspects of socio-ethical life in East Asia. Confucians express their central concern for civility in their notion of li, which is commonly translated ‘ritual’ and refers to the conventions and courtesies through which we submit to the socio-ethical order, as we do, for example, in performing sacrifices, weddings, and funerals, and various daily acts of deference. Since the rise of China and other East Asian countries as economic powers, it has been suggested that we have in East Asia a ‘Confucian’ ritual-based culture that is opposed to the law-based culture of the West, a culture of rites opposed to a culture of rights, and that this ritual-based culture can be carried into modernity as another way to secure social harmony. I argue that the values central to Confucian ritual – deference, repayment, and harmony – are incompatible with the freedom enacted in modern civility. It is unlikely, therefore, that Confucian ritual can be carried into modernity and, as some suggest, remedy the fragmentation, and indeed lack of civility, characteristic of modern societies.     

Coleridge and the 'master-key' of biblical interpretation

Claude Welch, the distinguished historian of nineteenth‐century religious thought, once declared that Samuel Taylor Coleridge (1772–1834) ‘may be seen as the real turning point into the theology of the nineteenth century’ and that he ‘was as important for British and American thought as were Schleiermacher and Hegel’.² Still, Coleridge remains largely marginalized in the annals of church history and theology despite his unwavering prominence throughout much of the nineteenth century. Perhaps it should come as no surprise, then, that Coleridge's posthumously published Confessions of an Inquiring Spirit (1840), with its rejection of the verbal infallibility of Scripture and elevation of the importance of the individual in rightly discerning the truths of the Christian faith, has often been misread as an attestation of the primacy of the individual subject over the biblical text. It has been treated alternately as a document that signals the emergence of German higher criticism in England,³ a Romantic appeal to the fundamental importance of the subjective in religion,⁴ and an early form of reader‐oriented literary criticism.⁵ In this article I suggest that the attention devoted to Coleridge's denial of the verbal inspiration of Scripture, epitomized by the phrase that biblical inspiration is constituted by ‘whatever finds me’, has overshadowed his equally significant attention to the authority of church tradition in that same document. More specifically, rather than arguing for subjectivism in biblical interpretation, Coleridge equally emphasizes the objective sources of revelation expressed in Scripture and the church traditions handed over from the apostles. Rather than proposing a model of biblical inspiration that is wholly individualistic, Coleridge maintains a vision of Christianity that affirms the vitality of both the authority of the church and that of the believer. Thus, Coleridge's theological contribution to religious history is not that of an aberrant, absent‐minded poet, but rather that of a central participant engaged in an ongoing and pivotal debate in the history of England: the relationship between Scripture and church traditions. In order to draw out this important, though neglected, strand of thought in those ‘Letters on the Scriptures’, the name by which the Confessions is sometimes identified,⁶ I begin by briefly clarifying the nature of the idea of tradition both in relation to Coleridge and English theology in the nineteenth century. I then summarize the argument of the Confessions as a whole and turn more particularly to those sections of the Confessions that suggest the role Coleridge assigns to church tradition in relation to Scripture. Finally, after assessing the authority of the church in relationship to the divine Word, I turn to Coleridge's earlier works and his notes on the Works of William Chillingworth (1602–1644) in order to demonstrate that his views on the respective authority of both the individual and the church were consistently held since near the time of his conversion to Trinitarian Christianity. I conclude that Coleridge's conception of the relationship between Scripture and church traditions calls for a reevaluation of his place in the history of religious thought in England.     

A study of ritual behaviour and its impact on the evolution of Kashmiri Muslim society

The Kashmir valley is a centre of a large variety of Sūfi traditions. While they represent the success of Islam in establishing itself, many of the ritual components can be traced to pre‐Islamic practices. These are often condemned by the more ‘puritanical’ exponents of contemporary Islam, but the scholar can through them identify elements of the process by which the local communities became Muslim. This article particularly considers the role played by the recitation of the Aurad‐i Fathiyya prayer, compiled in the fourteenth century CE by Mir Sayyid ‘Ali Hamadani. Sources indicate that he was particularly tolerant of non‐Muslims and did not engage in assertive proselytism when he visited Kashmir, much to the chagrin of more demanding scholars and spiritual leaders. The record of Sayyid ‘Ali's activities, which exists both in the form of historical records and in popular memory, shows the close relationship between Islam as theology and Islam as historical realization.     

Hermeneutics and the Second Vatican Council's Teachings: Establishing Roman Catholic Theological Grounds for Religious Freedoms in Relation to Islam. Continuity or Discontinuity in the Catholic Tradition?

This article examines how the hermeneutical traditions within Roman Catholicism can be employed to address a question regarding Catholic views on the religious freedoms that should be accorded to Islam in any society. The key Catholic documents examined originate from the Second Vatican Council. This particular question was not the focus of the key documents inspected, but those documents can be applied to this question. The first part of the article examines the complex hermeneutics involved in reading Council documents. The second part of the article examines the way in which the ‘Declaration on Religious Liberty’ can be applied to the question of Islamic religious freedoms. The article also attempts to show that the Council's teachings were a real development in Catholic teaching and were also continuous with an earlier stratum of tradition. Attention is given to the serious debate within the Catholic Church regarding the claims made in this document.     

Sense and Senselessness in Religion: Reflections on Creation of the Sacred

Creation of the Sacred posits that ‘religion makes sense’. In so doing, it underestimates ‘the negative’. Its emphasis on the scientific basis for tradition, here called ‘scientistic traditionalism’, underestimates the role of critique and the function of dissent in the dialectics of tradition-building. For this reason, it also cannot ‘make sense’ of monotheism, which, in its many traditions, positions itself in opposition to mere biological imperatives.     

Alasdair MacIntyre's Analysis of Tradition

I argue that, in analysing the structure and development of moral traditions, MacIntyre relies primarily on Kuhn's model of scientific tradition, rather than (as is held by at least two influential commentators) on Lakatos' model. I unpack three foci of Kuhn's conception of the sciences, namely: the ‘crisis’ conception of scientific development, what I call the ‘systematic conception’ of scientific paradigms, and the view that successive paradigms are incommensurable. I then show that these three foci are integrated into MacIntyre's account of the development of moral traditions with a surprising degree of faithfulness to Kuhn. And crucially, I argue against the overall cogency of his account, given the disparities I pinpoint between scientific and moral traditions. My overall critique is, however, fundamentally friendly, since nothing I have to say invalidates the very notion of a moral tradition, and all I am calling for are less problematic construals of that notion.     

Loób and Kapwa: An Introduction to a Filipino Virtue Ethics

This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over 300 years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as ‘inside’ but which is better translated as ‘relational will’, and the second is kapwa, which is literally translated as ‘other person’ but is better understood as ‘together with the person’. These serve as pillars for a special collection of virtues (kagandahang-loób, utang-na-loób, pakikiramdam, hiya, lakas-ng-loób/bahala na) which are not individualistic virtues in the same way as most of the cardinal virtues of the Western tradition (i.e. prudence, justice, temperance and fortitude) but are all directed towards the preservation and strengthening of human relationships. This introduction to a Filipino virtue ethics is articulated and organized through a dialogue with Aristotelian-Thomistic virtue ethics.     

Habemus Corpus: Women's Embodiment,Feminist Spirituality and Catholic Theology—An Essay in Memory of Kevin Gordon

Abstract

The argument presented in this paper is that women's sexual experiences have been excluded from the formative traditions of the Catholic Church. Official church teachings are in fact predicated upon this exclusion and have thus prevented a vital aspect of human experience from being reflected within the authoritative understandings of the faith.

There is no common experience of sexual desire and imagery and symbolism generated by men who critique the Catholic tradition may not resonate with the understandings of women. Precisely because sexual experience is pluriform and particular it is important to give attention to the concrete specificity of lesbian women's lives. As their perspectives are articulated an alternative ‘language of desire’ is created which stands in tension to the monolithic, unchanging view of sexuality presented by the hierarchy of the church.     

The Basic Goods Theory and Revisionism: A Methodological Comparison on the Use of Reason and Experience as Sources of Moral Knowledge

In Roman Catholic moral theology there is an ongoing debate between the proportionalist or revisionist school and the traditionalist school that has developed what is referred to as the ‘New Natural Law Theory’ or ‘Basic Goods Theory’ (BGT). The stakes in this debate have been raised with Pope John Paul II's encyclical Veritatis Splendor (1993) on fundamental moral theology that condemned ‘proportionalism’ or ‘teleologism’ as an ethical theory while utilizing many of the ideas, concepts, and terminology of the BGT, thereby implicitly endorsing that ethical theory. While absolute norms and intrinsically evil acts have frequently been the focus of debate between these two schools, what is it that divides them fundamentally, on the level of ethical method? It is the role and function of reason and experience as two sources of moral knowledge, in part, that distinguish these two versions of natural law on the most basic level. While the BGT has a strict hierarchy of the sources of moral knowledge that posits the hierarchical magisterium as the definitive interpreter of reason and experience, revisionists posit a more dialogical relationship between reason, experience, and the magisterium. On certain ethical issues (e.g., artificial birth control), the experience of the faithful as well as the rational arguments developed by revisionist Catholic moral theologians challenge some of the normative claims of the magisterium. This paper investigates the methodological use of reason and experience in each theory's interpretation of natural law and how and why these two sources of moral knowledge lead to fundamentally divergent normative claims on particular ethical issues.     

Buddhist functionalism—Instrumentality reaffirmed

This article seeks to determine if Buddhism can best be understood as primarily a functionalist tradition. In pursuing this, some analogies arise with various Western strands—particularly James’ ‘pragmatism’, Dewey's ‘instrumentalism’, Braithwaite's ‘empiricism’, Wittgenstein's ‘language games’, and process thinkers like Hartshorne and Jacobson. Within the Buddhist setting, the traditional Theravāda framework of sila (ethics/precepts), samādhi (meditation) and pañña (wisdom) are examined, together with Theravāda rituals. Despite some ‘correspondence’ approaches with regard to truth claim statements, e.g. vipassanā ’insight’ and Abhidharma analysis, a more profound functionalism seems present. This is even more clear with the Mahāyāna. Apart from the basic and explicit Mahāyāna underpinning of upāya, the Mādhyamika, Tantras and Ch'an (Zen) schools are clearly functionalist. Moreover, despite initially seeming more ‘absolutist’ in their positions, other strands like the Pure Land and Nichiren faith traditions, and Dharmakirti's Vijñānavāda epistemology can also be tied into this functionalist setting.     

Conformity and resistance in personalized same-sex prayer rituals in Finland

ABSTRACT

This article studies the experiences of same-sex couples in connection with a prayer ritual conducted over their registered partnerships and focuses on the pre-legal context of same-sex marriage in Finland. The aim is to analyze conformity and resistance in the participants’ understanding of personalized ritual through Grimes’s categories of language, space, time, and actors. The findings reveal that most of the rituals had both elements of resistance that were understood as following a same-sex culture and of conformity with heterosexual nuptial traditions. Double affiliation with Christian and gay culture produces complex forms of conformity and resistance. Personalization of the religious rituals was more important to the participants of the study than following heterosexual traditions.     

Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement

This paper investigates a particular understanding of ‘awareness’ in Mahāyāna Buddhism and its relevance for secular mindfulness. We will focus on the Zen and Mahāmudrā traditions which share a view of awareness as an innate wakefulness, described using metaphors of space, light and clarity. These traditions encourage practices in which the meditator rests in this spacious ‘non-dual’ awareness: Zen’s ‘just sitting’ and Mahāmudrā’s ‘open presence’. We explore the role of this approach within secular mindfulness, in particular Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT). We see how Jon Kabat-Zinn brought influences from Zen into the creation of MBSR, in his approach of ‘non-doing’, and in the practice of ‘choiceless awareness’, akin to Zen’s ‘just sitting’. We then examine how ‘open presence’ meditation is developed in the Tibetan Mahāmudrā tradition, using a sixteenth-century text Mahāmudrā: The Moonlight as our focal point. Turning to interviews with leading UK mindfulness teachers with Tibetan Buddhist training, we explore how this understanding of awareness can infuse meditation with a sense of ‘space’, and how that manifests in their teaching. We argue that a willingness to explore the ‘space of awareness’ can help mindfulness to offer a transformative path beyond stress reduction and therapy.