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[UQAC Logo] Undated. In Google.com . On line. [Campus UQAC] undated. In Google. On line. [retrieved 30/10/2014]. PRESENTATION AT THE CHRISTIAN SOCIETY For KINESIOLOGY AND LEISURE STUDIES. CALVIN COLLEGE, GRAND RAPIDS, MI 10-12 of June 2015 “Scriptural and Post-Secular Spiritual

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  1. [UQAC Logo] Undated. In Google.com. On line. [Campus UQAC] undated. In Google. On line. [retrieved 30/10/2014]

  2. PRESENTATION AT THE CHRISTIAN SOCIETYFor KINESIOLOGY AND LEISURE STUDIES CALVIN COLLEGE, GRAND RAPIDS, MI 10-12 of June 2015 “Scriptural and Post-Secular Spiritual Characters Applied Within the Relationships Between the Homo Faber, the Homo Religious and the Homo Ludens Humanity Models” Par Gervais Deschênes

  3. Hermeneuticsmethod

  4. Gaston Bachelard (1940/1968 ; 1948/2011) Bachelard, G. (1948/2011). Earth and reveries of repose: An essay of images of interiority. Dallas, TX: Dallas Institutes Publications. Bachelard, G. (1940/1968). The philosophy of no: A philosophy of the new scientific mind. New-York, NY: Orion Press. [Gaston Bachelard] Undated. In Google.com. On line. [retrieved 27/05/2012]. ●Images are first of all psychic forces and stronger than ideas or actual experiences. They get released from the intimate self and distributed into the broader self where the sense of meanings is created.

  5. Paul Ricoeur(1977/2003 ; 1986/1991) • The “metaphor is the rhetorical process by which discourse unleashes the power that certain fictions have to redescribe reality” (Ricoeur, 1977/2003, p. 5). [Paul Ricoeur] Undated. In Google.com. On line. [retrieved 27/05/2012]. Ricoeur, P. (1977/2003). The rule of metaphor: The creation of meaning in langage. London & New York, NY: Routledge & Kegan.

  6. Gilbert Durand’sSymbolicTheory • The symbols provide the opportunity to think and dream. They are representations that reveal secret meanings. They constitute the epiphany of mystery and are poems of the Transcendence (Durand, 1964). Durand, G. (1960/1992). Les structures anthropologiques de l’imaginaire: Introduction à l’archétypologie générale. Paris : Dunod. Durand, G. (1964/2008). L’imagination symbolique. Paris : PUF. [Gilbert Durand] Undated. In Google.com. On line. [retrieved 27/05/2012].

  7. Alfred Korzybski (1958) ; John R. Kelly, 1987 ; • “[we] can only speak legitimately of ‘meanings’ in the plural. Perhaps, we can speak of the meanings of meanings” (Korzybski, 1958, p. 22). • The metaphor is also defined as “something like this” (Kelly, 1987). Undated. In Google.com. On line. [retrieved 30/10/2014].

  8. Henry Corbin (1958) • The sense of meanings comes from the imagination’s creativity, which is an inexplicable mystery, just as a musical score is never decrypted once for all but can create endless new arrangements. [Henry Corbin] Undated. In Google.com. On line. [retrieved 30/10/2014]. Corbin, H. (1958). L’imagination créatrice dans le soufisme d’Ibn Arabi. Paris : Flammarion.

  9. THE HARD DAY’S NIGHT AND CAN’T BUY ME LOVE SONGS BY THE BEATLES AT THE HOME OF MARTHA AND MARY Christ in the House of Martha and Mary is a painting finished in 1655 by the Dutch painter Johannes Vermeer. In Google.com. On line. [retrieved 29/10/2014]. [Les Beatles sur le tarmac de l'aéroport international John-F.-Kennedy de New York, le 7 février 1964.]. In Google.com. On line. [retrieved 29/10/2014].

  10. At the Home of Martha and Mary 38As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. 39She had a sister called Mary, who sat at the Lord’s feet listening to what he said. 40But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me! 41“Martha, Martha,” the Lord answered, “you are worried and upset about many things, 42but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her (1978/1983, Lk. 10: 38–42, NIV).

  11. The Dimension of Homo Faber Undated. In Google.com. On line. [retrieved 23/03/2015].

  12. Éric Volant (1976 ; 2003) • “The whole life of Homo Faber takes place under the sign of struggle for existence and necessity” (Volant, 1976). • “The Homo Faber is a human always working in a hurry because time is money” (2003). Éric Volant (1976). Le Jeu des Affranchis : Confrontation Marcuse-Moltmann. Montréal : Fides. Héritage et Projet, 18. Éric Volant (2003). La Maison de l’Éthique. Montréal: Liber. [Éric Volant] Undated. In Google.com. On line. [retrieved 27/05/2012].

  13. Juliet B. Schor (1992)John R. Kelly & Valeria Freysinger (1999)Haworth and Lewis (2005) Some assumptions about work • “people prefer work or, if they don’t, they should” (Schor, 1992, p. 159). • “Work is part of who we are and how we present ourselves to others” (Kelly & Freysinger, 1999, p. 48). • “Work is like the spine which structures the way people live, how they make contact with material and social reality, and how they achieve status and self-esteem” (Harworth and Lewis, 2005, p. 68). Juliet B. Schor (1992). The Overworked American : The unexpected decline of leisure. New York : BasicBooks. John R. Kelly & Valeria J. Freysinger (1999). 21st Century leisure: Current issues. Needham Heights : Allyn & Bacon. Haworth, J. & Lewis, S. (2005). Work, leisure and well-being. British Journal of Guidance & Counselling, 33(1), 37–41. 

  14. Martha of Bethany as Homo Faber • The name Martha comes from the Aramaic language meaning ‘lady’ or ‘mistress’. • Martha is too busy, anxious and even scattered. Martha receives Jesus, speaks to Him, but does not plainly listen. • Martha really feels abandoned by her sister and misunderstood by Jesus. • Martha apprehends the world whereby there shall be no meal services because Jesus requires all her attention at the present time. She is torn from all sides and inside. • So many things about this meal preparation absorb, confuse and distract her. She feels quite left alone and looks to the future with anxiety by precipitating, accelerating or blocking the action (Bovon, 1988). Bovon, F. (1988). Luc le théologien: vingt-cinq ans de recherches (1950-1975). Genève : Labor & Fides.

  15. Martha of Bethany as Homo Faber • Therefore, Martha is not in a sabbatical state of mind. She does not live in the moment. • Martha as Homo Faber performs, to some extent, the attitude of false greatness based on world conquest (Weil, 1949/2002). • Martha experiences feelings of anxiety, both in her home and in her soul through the revelation of the Logos. • Jesus addresses this friendly warning to Martha: “Martha, whoever wants to be free of care and to be pure must have one thing, and that is detachment” (Meister Eckhart …, 1981). Weil, S. (1949/2002). The need for roots. London: Routledge. Meister Eckhart (…, 1981). The essential sermons, commentaries, traities and defense. New York, NY: Paulist Press. Bovon, F. (1988). Luc le théologien: vingt-cinq ans de recherches (1950-1975). Genève : Labor & Fides. Neville, G. (2004). Free time: Towards a theology of leisure. Birmingham, UK: University of Birmingham Press.

  16. Max Weber and the Iron Cage • Martha is simply trapped in the iron cage of Homo Faber (Weber, 1904–1905/1912). • This metaphor refers to a high-production system that controls and organizes working conditions inhumanely. • The purpose of the iron cage is to optimize the productive world rather than search for consultation and cooperation from a human perspective. • Therefore, Martha is locked in the determinism of meal organization and home management by seeking performance at all costs. She is a prisoner in this overly excessive production rationality. Weber, M./Chavy, J. trad. (1904-1905 [1964]). L’éthique protestante et l’esprit du capitaliste. Paris : Plon. [Max Weber] Undated. In Google.com. On line. [retrieved 27/05/2012].

  17. Gilbert Durand’sSymbolicTheory • Martha as Homo Faber is structured primarily in the ‘schizomorph/heroic’ polarity of images (Durand, 1964; 1960/1992). She becomes affected by the clashing image of the unwise lady at home (Durand, 1960/1992). Durand, G. (1960/1992). Les structures anthropologiques de l’imaginaire: Introduction à l’archétypologie générale. Paris : Dunod. Durand, G. (1964 [2008]). L’imagination symbolique. Paris : PUF. [Gilbert Durand] Undated. In Google.com. On line. [retrieved 27/05/2012].

  18. The Hard Day’s Night songappliedinside Martha of Bethany’spersonality • • There are some personality traits of Martha’s spirit in this song. • • For example, the sentences: • I’ve been working like a dog; • You know I work all day, to get you money to buy you things; and • So why on earth should I moan. • These statements remind us of Martha’s plaintive nature when she complains to the Lord Jesus that Mary does not help her to prepare the meal.

  19. The Hard Day’s Night songand the Homo Faber • The worker of that song seems to be overloaded by his employment. He is a stranger and alone to himself because he does not know the concrete result of his working action. • In other words, this worker does not realize completely all the risk and the extension of his production pursuit. • This alienating factor is well defined by the main expression of the song in a humorous way: ‘It’s been a hard day’s night’.

  20. The Dimension of Homo Religious Undated. In Google.com. On line. [retrieved 23/03/2015].

  21. Rudolf Otto (1917/1923) • The sacred is the revelation of subconscious psychic forces where the rational divine will is combined, with the non-rational spirit man. • The sacred is a living principle in all religion called the numen which provide a state of being for humans, which is a sense of mystery, the experience of joy and the experience of wonder. • In this spiritual state, humans gradually become aware of the supernatural forces reality around them. Rudolf Otto (1917/1923). The Holy - On the Irrational in the Idea of the Divine and its Relation to the Rational. New York: OUP. [Rudolf Otto] Undated. In Google.com. On line. [retrieved 05/06/2015].

  22. Julien Ries (1984)Steven Hawks (1994) Assumptions about the Homo Religious • Homo Religious is conscious of being in the presence of supernatural beings endowed with will. They really feel a sense of the sacred that leads to the conscience of God (Ries, 1984). • Homo Religious is aware of a higher power or larger reality (Hawks, 1994). Julien Ries Ries, J. (1984). Homo religiosus. Dictionnaires des religions, Paris : Seuil. Hawks, S. (1994). Spiritual Health: Definition and Theory. Wellness Perspectives, 10(4), 3–11. [Julien Ries] Undated. In Google.com. On line. [retrieved 05/06/2015].

  23. Mircea Eliade (1959/1986) • “Religious man can live only in a sacred world, because it is only in this such a world that he participates in being, that he has a real existence” (Eliade, 1959/1986, p. 64). • The sacred displays a higher power in particular forms of hierophanies, which present in varied forms within the life of homo religious who is projected in a Cosmology. • This aspect of life refers to a vision of the world as ‘analagon’, which is a material form to target a sense (Wunenberger, 1977). Eliade, M. (1959/1986). The sacred and the profane: The nature of religion. New York, NY: Harcourt Brace. [Mircea Eliade] Undated. In Google.com. On line. [retrieved 05/06/2015].

  24. Religion and Spirituality in the post-secular society • Any sphere of life is considered sacred, not only the Church or Religion, but also business, politics, education, sports, and so forth (Visker, 1994 ; 2004). • These spheres of life carry a powerful charge imagination with the technical tool of the cathode television lens devices, where the images move away in cascade before the eyes of viewers witnessed the political, military, sports and sociocultural events in earth realities (Wunenberger, (2006). • These images can also be found through Internet and cell devices which create the virtual cyberspace where each human become the central actor/actress of his/her own life (cf. Levy, 1998). Visker, T. (1994 ; 2004). Play, Game, and Sport in a Reformed, Biblical Woldview. In P. Heintzman, G. E. Van Andel and T. L. Visker (eds.), Christianity & Leisure: Issues in a pluralistic society, Sioux Center: Dorth College Press, 164–181. Wunenberger, J.-J. (2006). L’imaginaire. Paris : Presses de l’Université de France. Levy, P. (1998). Qu’est-ce que le virtuel ? Paris : La Découverte.

  25. The Let it Be song applied inside Jesus’ religious personality • The expression Let it be is directly Jesus’ reaction to the distraction of Martha when she is troubled by organizing a complicated meal. • Let it be is the wisdom teaching of Jesus who shared His detachment feelings to Martha of Bethania“in times of trouble”. • The sentence “there is still a light that shines on me” calls into memory the transfiguration of the Lord Jesus on the mountain with His apostles Peter, James and John witness this hierophany with the appearance of Moses and Elijad beside Him: “His face shone like the sun, and His clothes became as white as the light” (Matthew 17: 2). • The song sentence “there will be an answer” remind us the upcoming of God’s kingdom.

  26. • Jesus succeeded in resolving the conflicts between the two sisters by seeking to harmonize opposites (Durand, 1960/1992) and showing His human behaviors to each of them. • Jesus teaches us that anxiety is the wrong attitude demonstrated by the propensity to look for signs of God’s kingdom: Jesus suffered and died for us, he is resurrected, and intercedes for us, and thus we are reconciled and shall reign with Him (Moltmann, 1964/1967). [Jürgen Moltmann] Undated. In Google.com. On line. [retrieved 05/06/2012].

  27. The Dimension of Homo Ludens Undated. In Google.com. On line. [retrieved 23/03/2015].

  28. Johan Huizinga (1938/1955) Play is “a free activity standing quite consciously outside ‘ordinary’ life as being ‘not serious’, but at the same time absorbing the player intensely and utterly. It is an activity connected with no material interest, and no profit can be gained by it.” (1938/1955, p. 13). Johan Huizinga (1938-1955). Homo ludens: A study of the play element in culture. Boston: Beacon Press. [Johan Huizinga] Undated. In Google.com. On line. [retrieved 05/06/2012].

  29. Éric Volant (1976 ; 2003) “By Homo Ludens, we understand that the essence of human existence is determined by play as a creative process” (1976). “The life of Homo Ludens is marked by giving and freedom, and ordered toward enjoyment and pleasure (Volant, 1976). Éric Volant (1976). Le Jeu des Affranchis : Confrontation Marcuse-Moltmann. Montréal : Fides. Héritage et Projet, 18. Éric Volant (2003). La Maison de l’Éthique. Montréal : Liber. [Éric Volant] Undated. In Google.com. On line. [retrieved 27/05/2012].

  30. Eugen Fink (1955/2012 ; 1966) ;Roger Caillois and hispatners (1967) Some assumptions about play/leisure The course of the world is without reason, meaning that the world has no aim. Therefore, this is why, by any means, men and women are playful; they are unable to function against the Spirit of the world (Fink, 1966). As mentionned by Caillois and his patners (1938 ; 1967), the terrifying aspect of the falsification of play and leisure is characterized by the delirium of interpretation. “a solitary person is often playing with imaginary partners” (1955/2012, Fink, p. 12). Eugen Fink (1955/2012). Oasis of hapiness: Thoughts toward an ontology of play. Purlieu: A Philosophical Journal, 1(4), 1–27. Roger Caillois (1938). Le Mythe et l’Homme. Paris : Gallimard. Caillois, R. (1967). Jeux et sports. Paris : Gallimard. [Eugen Fink] Undated. In Google.com. On line. [retrieved 08/10/2014]. [Roger Caillois] Undated. In Google.com. On line. [retrieved 31/05/2012].

  31. Juliet B. Schor (1992)Haworth and Lewis (2005) ; Deschênes (2007) Some assumptions about play/leisure The second assumption “is that leisure time is wasted time that is neither valued nor valuable” (Schor, 1992, p. 159). Leisure is “time which is not occupied by paid work, unpaid work or personal chores and obligations” (Haworth and Lewis, 2005, p. 69)”. Play/Leisure have ontologically existential timeframe and goals (Deschênes, 2007). Juliet B. Schor (1992). The Overworked American : The unexpected decline of leisure. New York: BasicBooks. Haworth, J. & Lewis, S. (2005). Work, leisure and well-being. British Journal of Guidance & Counselling, 33(1), 37–41.  Gervais Deschênes (2007). Le loisir : Une quête de sens. Presses de l’Université Laval.

  32. Mary of Bethany as Homo ludens • The name Mary comes from Hebrew and means ‘obstinacy’. • Mary is silent, immobile and concentrated. • Mary really cares with her whole person by staying silent to the words of Jesus, who teaches God’s kingdom. She relies on Jesus’ rest by listening to Him. • Mary is easily satisfied with the human presence of Jesus. More profoundly, Mary takes the world as it is by expecting the coming eschatological retribution. • Mary just wants to let the events come from themselves. Thus Mary is not busy, but allows things to happen. Bovon, F. (1988). Luc le théologien: vingt-cinq ans de recherches (1950-1975). Genève : Labor & Fides.

  33. Mary of Bethany • Mary of Bethany as homo ludens portrays true greatness, which corresponds in this case to the spiritual quest lifestyle (Weil, 1949/2002). • Mary of Bethany is just as engaged as Martha, but in a different way. She finally feels attracted by Jesus. Possibly a secret love for her, or a sincere friendship between the two of them. • In brief, Mary of Bethany carries out the intention of Jesus. He says that she is the one who definitely obtains the divine revelation, which shall never be removed from her. Weil, S. (1949/2002). The need for roots. London: Routledge. Zwilling, A.-L. (2008). Deux soeurs et Jésus, quel enseignement? (Luc 10, 38-42). In Bible et Terre Sainte. Mélanges. Johnston, R. K. (1983). The Christian at play. Grand Rapids: MI: Eerdmans.

  34. Gilbert Durand’sSymbolicTheory • Mary is fully part of the structural ‘intimacy/mystical’ polarity of images (Durand, 1964; 1960/1992). • Through the modality of the Homo Ludens, Mary is also engaged in struggling for something (Huizinga, 1938/1955) by earning her own inner dignity, freedom and peace. She is spiritually binding to Jesus’ divine will through listening to God’s Word. • Mary is truly a mystic who combines desire for union and a taste for secret intimacy (Durand, 1960/1992). Durand, G. (1960/1992). Les structures anthropologiques de l’imaginaire: Introduction à l’archétypologie générale. Paris: Dunod. Durand, G. (1964 [2008]). L’imagination symbolique. Paris : PUF. [Gilbert Durand] Undated. In Google.com. On line. [retrieved 27/05/2012].

  35. The Can’tBuy Me Love songappliedinside Mary of Bethany’spersonality • • There are some personality traits of Mary of Bethany’s spirit in this song. For example, the following sentences: • Say you don’t need no diamond rings. And I’ll be satisfied; • ”Cos I don’t care too much for money, for money can’t buy me love”; and • Tell me that you want the kind of things that money just can’t buy remind us of Mary with her generous and gracious carefulness in the presence of the Lord Jesus.

  36. The Can’t Buy Me Love song applied inside Mary of Bethany’s personality • The Homo Ludenshumanity model does not mind about financial questions. The person even tries to avoid evil conversation about money. On the contrary, she takes care of herself and shows her freedom of living from the constraints of money and time. • The song evokes the sabbatical and playing nature of love, which is eternal and removed from the morbid obsession of money that predominates and determines the pagan world.

  37. Micro-economiceffects • Mary greatly personifies the spirit of gratuity. In this light, love is not expensive but fundamental for life growth and regeneration of the social fabric within any community. • The culture of giving where money is not the end of everything is showed by this sentence: “I may not have a lot to give, but what I’ve got I’ll give to you”. • The value of giving is promoted with the agonistic interchange by “giving, receiving and returning” which regenerates the social fabrics in spite of the indeterminism of the world (Godbout & Caillé, 1992). Juliet B. Schor (1992). The Overworked American : The unexpected decline of leisure. New York: BasicBooks. Jacques T. Godbout & André Caillé (1992). L’esprit du don. Montmagny : Boréal.

  38. Thank You !

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