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Ivana Noble

the memory of symbolic traditions, often both despising it and needing its help. It is often not clear whether the “no” to churches and their influence is motivated by dislike of the form of religion they represent, or by a general utilitarian approach to life where anything that does not prove to be

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(with Tim Noble)

essential content is modified. This content is not an abstract proposition; it is the Living Christ Himself, who said, ‘I am the Truth.’” Meyendorff, Living Tradition , 8; see also e.g. Meyendorff, Byzantine Theology , 115, 120. 23 On Mott’s life, see C. Howard Hopkins, John Mott (1865–1955), A

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Ivana Noble

, I can see a similar theme, even if in a lesser intensity—the struggle to prevent the past becoming taboo. As in the extreme Romanian example, the difficult memories are hard to re-visit for several reasons: they might still have an impact on those in whose life-experience they are imprinted, whether

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Ivana Noble

1 Lumen Gentium, Unitatis Redintegratio and Ecclesiam Suam The 1960s brought revolution in a number of aspects of life. In the Roman Catholic Church the biggest change was the aggiornamento of the Second Vatican Council, which was to give a new pastoral direction to the church living in