Ann Riggs - Academia.edu (original) (raw)

Papers by Ann Riggs

Quaker Religious Thought, 2014

Quaker Religious Thought, Dec 31, 2003

Journal of ecumenical studies, Sep 22, 2007

I am pleased to write these words of introduction to a selection of compelling essays from the fi... more I am pleased to write these words of introduction to a selection of compelling essays from the fiftieth-anniversary meeting of the Faith and Order Commission of the National Council of the Churches of Christ in the U.S.A., held at Oberlin, Ohio, July 19-23, 2007. The task of Faith and Order has been classically stated as affirming the oneness of the church of Jesus Christ and keeping before the churches the gospel call to visible unity in one faith and one eucharistic fellowship, expressed in worship and in common life in Christ, in order that the world may believe. It is not a task uniquely assigned to appointed specialists; indeed, it is everyone's task in all our churches. We are each called in different ways to learn from the past while being faithful to the heritage of faithfulness our predecessors have bequeathed to us, to engage critically and compassionately the intellectual and social milieu of our times, and to build a Christian future marked by deepening understanding of one another and perduring commitment to the unity of all Christians. New resources for use in local ecumenical dialogue engagement, first presented at the Oberlin meeting, and a more extensive publication of the papers presented at Oberlin will take time to prepare and disseminate. I am very grateful, therefore, to the editors of the Journal of Ecumenical Studies for making this collection available so promptly for wider use and discussion among local congregations and in the classroom The essays presented here are clustered in two areas of particular interest and importance. In "The Legacy of This Place: Oberlin, Ohio" and "The Ecumenical Significance of Oberlin," Barbara Brown Zikmund and Donald W. Dayton reflect on the unique theological heritage of Oberlin, Ohio, and urge shared appropriation and reappropriation of a common symbolic and historical heritage in service to the ecumenical enterprise of the present and future. Their work offers a starting point for Faith and Order dialogue in the United States that is shaped by the specific history of Christianity in the U.S.A. As Michael Root notes in his response to presentations by Jione Havea (originally titled "The Bible on Postmodern Surfaces") and Aristotle Papanikolaou ("Orthodoxy, Postmodernity and Ecumenism: The Difference that Divine-Human Communion Makes"), "Faith and Order is about the reconciliation of churches, not primarily about the reconciliation of concepts." (1) It is "a form of obedience to Jesus' call to love the sister and brother in Christ, an effort to 'maintain the unity of the Spirit in the bond of peace' (Eph. 4:3)." (2) Yet, whether one identifies the process as a move into a postmodernity that is truly "post" or another phase of modernity, the intellectual climate in which the churches and the ecumenical enterprise find themselves is clearly shifting. This shift is in part a conceptual one: The ecumenical movement itself is a child of modernity, and the metanarratives of the modern world have shaped its outlook. …

Theological Studies, May 1, 2002

Catholic Historical Review, 2002

The journal of pastoral care & counseling, Nov 23, 2020

Shifts in chaplain requests from patients and families and lack of engagement by staff in now tra... more Shifts in chaplain requests from patients and families and lack of engagement by staff in now traditional support forms in the COVID-19 context suggest that new insights and resourcing are needed. This exploratory translational study suggests that the evolutionary psychology of R. I. M. Dunbar and the social neuroscience of J. T. Cacioppo, his collaborators, and successors and their concerns for human loneliness have potential for use in development of effective healthcare chaplaincy practice in the COVID-19 context.

International Journal of Museum Management and Curatorship, Jun 1, 1988

Abstract In the collection of the Ackland Art Museum at the University of North Carolina, Chapel ... more Abstract In the collection of the Ackland Art Museum at the University of North Carolina, Chapel Hill, is a small Italian triptych. It recently underwent a conservation treatment as part of a project funded by a grant from the Institute of Museum Services, a federal agency, 1987–1988. Ann Keck-Henderson Riggs undertook an art historical study of the triptych frame. David Goist conducted a technical study of the entire structure of the triptych to answer some possible authentication questions about the piece. Goist and Janet Hessling then followed with a treatment which included consolidation of lifting paint and wooden elements, removing varnish and toned coatings, and finally in-painting of old losses and abrasions. This article emphasizes the structural analysis of the triptych and the historical evaluation of the framing elements.

Theology Today, Apr 1, 2002

Journal of Mennonite Studies, 2005

David Elias's first novel Sunday Afternoorz returns to the landscape of his earlier short story c... more David Elias's first novel Sunday Afternoorz returns to the landscape of his earlier short story collections Crossirzg the Line (Orca, 1992) and Places of Grace (Coteau, 1997). In "Hidden Places," a story from the first collection, Elias describes the Mennonite West Reserve through the eyes of a young boy gazing down from an elevated spot in Manitoba's Pembina Hills: Two hours later they were standing in a clearing, high above the valley floor, looking out to the east. It had been a tough ride up, but the view today was worth it. The villages below were so many green islands on a blanket of yellow and black. You could see Rosengart and Blumenfeld, Reinland and Nuehorst. Far off, at the horizon, were the white oil tanks of Gretna. That was almost thirty miles. To the south, across the line, the arrangement was different. Instead of large green clusters, there were smaller patches of green, scattered evenly across the plain, each one standing apart. (Crossing the Line 17-18

Ecumenical Review, Apr 1, 2003

Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications

Quaker Religious Thought, 2007

Journal of Ecumenical Studies, Jun 22, 2000

********** It does, indeed, seem to be a moment for new starting points in ecumenical peace dialo... more ********** It does, indeed, seem to be a moment for new starting points in ecumenical peace dialogue. Over the decades, a body of literature has been produced in which representatives of the differing Christian communities explain the current pacifist and just-war positions of their communities to others and probe the peace and just-war teachings and practices in relation to the biblical witness, the early Apostolic church, and later Christian communities. In North America, the Faith and Order Commission of the National Council of the Churches of Christ in the U.S.A. hosted consultations in 1990, 1991, and 1995, producing two published volumes. (1) Roland Bainton's Christian Attitudes toward War and Peace (2) and John Howard Yoder's Christian Attitudes to War, Peace, and Revolution (3) were standard bibliography for class work at the mainline Protestant divinity school I attended. I do not know how widely available master's level courses in Christian attitudes to war and peace may be. Clearly, however, ecumenical theological work of recent decades has produced serious attention to the questions of peace and war in the Christian tradition and interesting developments and cross-influences. In an article in the journal America, Drew Christiansen, S.J., ascribed to Pope John Paul II a just-war position that is intriguingly close to the just-peace position of many Friends. (4) I wish to present here a more conceptual-analytical approach to the consideration of Quaker peace thought. I hope this approach may offer new starting points for an ecumenical peace dialogue that does not limit itself to issues of peace and of war in support of justice but opens into the breadth of ecumenical discussion. First, I will suggest that an ecumenically productive way to speak of Friends' thought on nonviolence, peacemaking, and peace is to speak of engagement in peace work as participation in the in-breaking of the "Kingdom," the Reign, of God. Peace is part of the already/not yet of the Reign. Second, if we speak of participating in peace as participating in the in-breaking of God's Reign, we are not speaking of peace work as being, in the first place, human action, but as God's action in the world, in which we are invited to participate. Third, if we speak of participating in an action of God in the world, we can appropriately speak of such participation as a form of communion with God and with others. Fourth, if we speak of participating in peace as participating in the in-breaking of God's Reign, we can note that in the horizontal dimension those engaging in peace can--and sometimes do--change the world, while in the vertical dimension those engaging in peace work are opening themselves to their own conversion and transformation as a result of participation in God's work of love. In conclusion, I will suggest some possibilities that seeing peace and peacemaking as participation in the in-breaking of the Reign of God may open for ecumenical dialogue. I. Peace and the Reign of God The writings and images of Friends of earlier generations articulate compellingly their experience of the immediacy of God's active presence at work and their connection of this experience with the in-breaking of the Reign of God. Francis Howgill, an early Friend, wrote in 1672: The Kingdom of Heaven did gather us and catch us all, as in a net, and his heavenly power at one time drew many hundreds to land. We came to know a place to stand in and what to wait in; and the Lard appeared daily to us, to our astonishment, amazement and great admiration, insomuch that we often said one unto another with great joy of heart: "What, is the Kingdom of God come to be with men [and women]?" (5) Edward Hicks' many paintings of the "Peaceable Kingdom" depict the lions and lambs of Is. 11:6-9 in a naturalistic nineteenth-century Pennsylvania landscape, with a child in contemporary clothing leading them or William Penn enacting a treaty with the local native people in the background. …

Journal of Ecumenical Studies, Sep 22, 2007

International Journal of Museum Management and Curatorship, 1988