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Her family was mixed […] in religion […] language and culture, constantly crossing borders of both politic[al] and social kinds. Other than her hr. Occupying the space of in-between gave Behr-Sigel, using the metaphor being examined, the opportunity to use her balsam-like charism of nurture to connect, what could otherwise be, antagonistic poles of perspective, with a grace and experience that was the result of a life-time of straddling the borders of opposed spaces. Behr-Sigel is especially noted in this for her ecumenical endeavors. Behr-Sigel was an active reconciling participant in inter- Ibid.

Conclusion Chapter three has developed the framework, through medicinal-therapeutic, Biblical, Classical and Patristic supports, for an additional two chrismic metaphors using cinnamon and clove oil oxytocic and anti-inflammatory medicinal properties which are therapeutically favorable for use in labor, childbirth, and postpartum care, and the purifying and healing properties of balsam- balm.

Two additional chrismic correlative analogies were suggested which connected firstly, the medicinal and therapeutic herbal properties of cinnamon and clove oil, birth, and the midwife to posit a spiritual correlative to the maia as incarnate birther of vision, ideas, and assistant to others in the birthing of their own vison and ministries; and secondly the purifying healing balm of balsam as diaconal peacemaking and bridge-building in works of advocacy and ecumenism.

For example, in B-S frequent participation in the Fellowship of St. Albans Anglican and St. See Wilson, Woman, Women and the Priesthood, 29, 42, The study will now examine the legacy of Behr-Sigel through a discussion of myrrh and the progeny of peoples and institutions which have followed on from her. Susan A. Harvey, Scenting Salvation, p. H refers to anonymous baptismal address from the Syriac translated in Sebastian P.

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To develop the myrrh metaphor of preservation, the chapter will discuss examples from three separate perspectives of endeavours which are demonstrated by the spiritual progeny of Elisabeth Behr-Sigel. These perspectives are not mutually exclusive, and often overlap, but for the sake of this study give focus: introductory endeavours, referential endeavours, and ingeniatory endeavours. Mordecai Cubitt Cooke, Report by Dr.

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Bryan, translated from German, The Papyrus Ebers. Ebers argued that the Papyrus were copies from around BC. Littlebury, Bk. Damian, Aromatherapy: Scent and Psyche, They took the body of Jesus and bound it in linen cloths with the spices. El Sayed H. El, Ashry, H.

And how delightful to them are his garments of mediatory office, his human nature, his word and ordinances! His influences, and the graces that flow from him to his people, are like myrrh: how precious, purifying, and preserving to their souls! Southwick, , These spices and resins, it may be pointed out, are also in many the Holy Myron Oil confections today. Some texts read years, or years, and even Pliny states years at some point, see also Idem.

Littlebury in The History of Herodotus. See reference to phoenix narrative in Clement of Rome, Letter to the Corinthians ; ; cf. Chicago: University of Chicago Press, , Harvey, Scenting Salvation, 55, , nts. Broek, Myth of the Phoenix, ; cf. Nigg, The Phoenix, , ref. Cambridge: Cambridge Scholars Publishing, , Gennadios Limouris Katerina: Tertios , Introductory Endeavours Many have been influenced in their personal experience by Behr-Sigel while she was alive and have transferred that influence into home, academic institution, and parish.

Wilson and Aikaterini Pekridou, eds. Geneva Switzerland: World Council of Churches, , Downers Grove: InterVarsity Press, , The work of these individuals may be viewed as introductory endeavours, defined in this study as, writing and or speaking which is, but not exclusively, biographical— as life narrative and intellectual biography. Such endeavours primarily focus on Behr-Sigel herself rather than citing her ideas to develop their own argument or project. Lossky gifts the reader with an introduction to Elisabeth Behr-Sigel and throughout the text she implicitly discloses the charisms gifted to Behr-Sigel by the Spirit.

Toward the Endless Day is an example of an intentional introductory endeavour which perpetuates the influence and example of an incarnate Christian. Oliver Clement, himself a friend and close colleague of Behr-Sigel as co-editor of the Contacts Orthodox Revue appears to have been more thoroughly introduced to Behr-Sigel by the Lossky work as well. Despite our long friendship and work together on numerous initiatives, I never had fully realized the breadth of her life and work until I read this biography. And I advised in the original research that produced the first doctoral dissertation on Elisabeth Behr-Sigel at Princeton Theological Seminary or anywhere else.

Plekon edited the above mentioned Lossky authorized biography, Toward the Endless Day. See reference to language lessons given by Father Pius Gagon. Collegeville: Liturgical Press, , Parvey ed. Geneva: WCC, They excluded no one, saw the Holy Spirit alive in the world and all the churches.

Plekon recognizes that her significant theological and ecclesiological contributions will spiritually inform Christians and the Church in the twenty-first century. Referential Endeavours Beyond the introduction of Behr-Sigel are the individuals who have been significantly informed by the Behr-Sigel theological and ecclesial intellectual ferment and who reflect her influence in their research by further engagement with the Behr-Sigel corpus.

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These individuals, academics, clerical, and lay-theologians exhibit referential endeavours. In their writing or speaking they intentionally recognize and reference Behr-Sigel and continue to dialogically engage with her themes and to cite her in their own works.

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Sarah Hinlicky-Wilson, a Lutheran theologian, ordained Minister and academic, has demonstrated in her theological and ecumenically ecclesial writing and work an example of both introductory and referential endeavours. This study will focus on the latter. Hinlicky-Wilson Ibid. London: Bloomsbury Publishing, Geneva: World Council of Churches, Perhaps the greatest referential endeavour to date has been the archiving of the Behr- Sigel corpus at the Institute for Ecumenical Research in Strasbourg, France under the direction of Sarah Hinlicky-Wilson.

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Eugene: Wipf and Stock Publishers, a. Ingeniatory Endeavours Thirdly, there are organizations, journals, and conferences which have been generated out of the work and writing of individuals of the first two categories, organizations ecclesial, non-profit, volunteer, etc. This category exhibits ingeniatory endeavours. There are several examples of ingeniatory endeavours contributing to the myrrh-like preservation of Elisabeth Behr-Sigel charisms of nurture as a legacy gift of the Spirit.

Firstly, there are those of which she herself was involved, in their early inception, through advocacy, or by her endorsements. Elie St.

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The St. Phoebe Center for the Deaconesses hereafter, St. Phoebe Center is an example of such an ingeniatory endeavour. Phoebe Center and in this way the St. Phoebe, the first-century Christian woman traditionally recognized as the first deaconess, the St. Phoebe the Deaconess see, St. Phoebe Center for the Deaconess. Hinlicky-Wilson, Woman, Women, and the Priesthood, cf. Not unlike Behr-Sigel, who desired to build bridges by considering perspectives other than her own and humbly recognizing ecclesial structures of hierarchy, the St. Phoebe Center acknowledge the work of the Spirit in all their efforts: St.

Phoebe Center functions virtually via: An online social media and web- presence. Phoebe Center publishes post-conference and event papers and recordings. To date this site offers no post-conference publication of papers. Phoebe Center for the Deaconess board members. Phoebe Center for the Deaconess, Phoebe Center founding board member Carrie Frederick Frost. Carrie F. Public Orthodoxy, [Online] Accessed 29 Dec. March [Online] Accessed 29, Dec. Phoebe Center for the Deaconess is scented, so to speak, with the charism fragrance of the legacy of her thought, writing, spiritual experience, and her chrismic nurturing approach to the issues as she advocated as bridgebuilder, spiritual midwife, and preserver of the vision for the re-establishment of the order of Deaconess in Orthodox Church.

Using the meaning of nurture as earlier defined in this study as contributing to the nourishment and flourishment of the Church, The St. Though Ann Marie Mecera et al. This has been demonstrated using examples from three categories — introductory, referential, and ingeniatory — and has established two things: firstly that there is a growing body of persons which demonstrate through their ideas and work the influence and spiritual legacy of Elisabeth Behr-Sigel, and second that these same persons and organizations are, like Behr-Sigel, demonstrating charisms of nurture in that their work contributes to the nourishment and flourishment of the church today.

Therefore, it may be stated that Behr-Sigel demonstrated myrrh-like preservative qualities in her charism of nurture and that by the Holy Spirit those charisms of nurture are preserved and continue, as a gift to the church, in and through the spiritual progeny which follow on from her work. The discussion has been framed within five methodological components — historic, theological- ecclesiological, Patristic, and scientific so as to open up for each of the material elements of Myron the imaginative space to develop a speculative, yet essential, fifth component which is the creative-poetic.

This schema has established a metaphorical physical-spiritual correlation between the five material elements contained within Myron and the spiritual charisms gifted the faithful at the time of their Baptism and sealing Rite of Chrismation. These creative correlative metaphors have been imagined and developed by analogically connecting the medicinal and therapeutic properties of the five material elements to paralleled spiritual correlatives termed charisms of nurture, all of which, the study has proposed, contributed to the development of a hermeneutic application, or deeper foundation of symbolic meaning, which it is calling a chrismic critique, or a chrismic reading.

Examples have been offered to demonstrate that her charisms did contribute, and continue to contribute today, to the nourishment and flourishment of the church in the work of a growing progeny of academics, clerics, lay-persons and organizations — a progeny that is following on after her in the work of the Holy Spirit to grow the Church. The study has finished in the Myrrh chapter with the proposal that the chrismic charisms of Elisabeth Behr-Sigel and her spiritual progeny, as beneficiaries of those charisms, are a legacy gift of the Holy Spirit to the Church Universal.

There are two applications to the conclusion of this study. The first is to interpret the outcome of the study by the application of the creative-poetic using the chrismic critique. The second is to reinforce the significance of Elisabeth Behr-Sigel for future ecclesiological theological and anthropological reflections in academic and theological disciplines of study by an appeal to her model of approach and its efficacy.