Saturday, October 26, 2013

Byzantine Studies Association of North America (BSANA) FB: ·
It is a great pleasure to announce to the members of the Byzantine Studies Association an upcoming conference, titled "Lives, Relics, and Beneficial Tales in Byzantium and Beyond", organized in honor of John Duffy, Emeritus Professor of Byzantine Philology and Literature in the Department of the Classics at Harvard University, and Senior Fellow in Byzantine Studies at Dumbarton Oaks Research Library and Collection. With the generous support of the Department of the Classics and Dumbarton Oaks, we have brought together ten speakers who will offer papers on a topic that has been a great research interest of John's for much of his career.

The conference will take place at Harvard on Friday, November 8, and Saturday, November 9. The event is free and open to the public. In addition to the scheduled papers, there will be a celebratory reception at the Harvard Faculty Club on Friday, November 8, from 5:30-7 p.m, where all participants are warmly invited to join us in raising a glass to John, a valued scholar and teacher in the field of Byzantine Studies, and a much-loved member of the Harvard community.

Attached please find the conference program. To monitor any updates or changes to the schedule, please check the website of the Department of the Classics at Harvard (http://classics.fas.harvard.edu/), where final program information will be available closer to the event through the "announcements" sidebar. In the meantime, if you have any questions, please feel free to contact me by email (Sarah_Insley@brown.edu) or Saskia Dirkse (sdirkse@fas.harvard.edu).
Oxford University Byzantine Society: International Graduate Conference 2014 - The City & the cities: From Constantinople to the frontier
28th February – 1st March 2014

Friday, October 25, 2013

Thursday, October 24, 2013

James Chastek: The Trinity understood through typical male-female corruptions
Masculinity corrupts the self by seeking to subordinate everything to itself: the male self is the one that seeks to be utterly set apart with all beneath him, gazing upward in admiration. There is, however, a contrary corruption of the self that is more typical of the feminine: namely to so identify with the expectations and beliefs of the group that any personal desire is altogether lost. One of the dark sides of the feminine traits we praise is that, when pushed to an extreme, they all lead to a dissolution of the self through an identity with others. Empathy with others carries to the extent of loss of the self; tenderness of affection leads to an ontological softness that blurs any distinction between self and other.
This might be true of some married women of the previous generation, their total "giving" to their children; but I have not seen any examples of this not accompanied by a neglect of the marriage and their husbands. Such seeming "self-giving" can actually be a form of disordered self-love.

Even the herd thinking that exemplifies contemporary feminism is tied to modern narcissism, etc.

There are distinct forms of male and female pride; male pride is discussed here, but female pride, which is a more characteristic vice of women, is not.

Wednesday, October 23, 2013

Benedictine Monks on Athos in the XXth century by Fr Antoine Lambrechts (Chevetogne, Belgium)

Vitaly Permiakov on the Meaning and Structure of the All-night Vigil

10.13.13. Meaning and structure of the All-night Vigil. Lecture by Vitaly Permiakov

Monday, October 21, 2013

Pravmir: The Sacrament of Holy Matrimony by Protopresbyter John Meyendorff

Sunday, October 20, 2013

Robert Louis Wilken, "The Church's Way of Speaking"

First Things

The unique gift of liturgy, Roman Guardini wrote in his Spirit of the Liturgy, is to “create a universe brimming with fruitful spiritual life.” Liturgy does not “exist for the sake of humanity, but for the sake of God.” If the Bible is the lexicon of Christian speech, then the liturgy is its grammar, a place to come to know and practice the Christian idiom and to be formed by it. For Augustine, the reciting of the Psalms was a way of making the words of the psalmist his own, and he talked about what the words of the Psalms “had done to me.”