This article examines the way in which Manuel Kalekas describes the procession of the trinitarian persons in one of his earliest systematic treatises. As a member of so-called “Kydones circle,” Kalekas was part of a fourteenth-century group of Latinophrone Byzantine theologians who were interested in ecclesial union with the Latin West and in Latin theological sources. In addition to certain texts from Augustine, during the fourteenth century several works by Thomas Aquinas became available in Greek translation. Kalekas’s De fide is of interest because it integrates conceptual and structural insights from Aquinas even as it draws on Greek traditions from Cappadocia and Byzantium. Although the importance of Aquinas’s Summa contra gentiles for the work of the Kydones circle is often cited, this article argues that Aquinas’s Summa theologiae was also a significant influence for Kalekas.
The four lectures that the anthropologist W.H.R. Rivers delivered to the Royal College of Physicians in 1915-16 were published after Rivers' death by his literary executor, G. Elliot Smith, Professor of Anatomy at University College London (and the leader of the anthropological school of 'diffusionism'). The resulting 1924 book has some claims to be the founding text of medical anthropology. Its titlechosen by Elliot Smithwas Medicine, Magic and Religion i , reflecting the idea that sickness and misfortune could no longer be considered in themselves as individual experiences: to make analytical sense of them the scholar had to take into account the way societies conceived of external events and human agency in their local worlds, including the natural world, along with the exploration of human action and human misfortune, causality, and the influence on these of the ultrahuman world of gods, spirits and other extrahuman agents. In short, one had to comprehend the whole local cosmology to understand individual and collective misfortune in its proper context.And how societies responded through their shared and individual institutions.The social anthropology of sickness and health has always been concerned with religious cosmologies: how societies make sense of such issues as prediction and control of misfortune and fate; the malevolence of others; the benevolence (or otherwise) of the mystical world; how human life may match some overarching ultrahuman principle; all this in terms of local understanding and explanations of the natural and ultrahuman worldsas organized ritual (or other) practice, and as principles of social order and organization. With the increasing secularization of contemporary western societies, sickness and religion may seem to have drifted apart,
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