scholarly journals Napięcie między subiektywnym a obiektywnym. Rozpoznanie działania Ducha Świętego w tradycji zachodniej i wschodniej

2020 ◽  
Vol 6 ◽  
pp. 107-130
Author(s):  
Przemysław Sawa ◽  
Keyword(s):  
Catholic Church ◽  
Personal Experience ◽  
The Other ◽  
Spiritual Guidance ◽  
General Direction ◽  
Individual Approach ◽  
Level Of Details ◽  
Personal Level ◽  
The Church

Tension between personal experience and community discernment, a prophesy and Church’s teaching, judgement of conscience and trueness of moral doctrine is still alive. Ultimately, it is all about what in the Church is subjective and what is objective. This reconciled opposition is inscribed in the identity of Christianity. Evangelical testimony of disciples going to Jerusalem after encountering Jesus in Emmaus and theirs confrontation with Peter’s experience demonstrates a model of appropriate route: subjective does not transgress objective, personal it is in tone with ecclesiastical. Despite an agreement among Christians in terms of general direction, a diff erence at level of details between particular traditions is noticed. Without depreciating individual and discerned, Catholic Church invariably supports the necessity to acknowledge The Teaching Office of the Church and the power of bishops within diocese. Of course all faithful take part in carrying and development of the legacy, especially through testimony and creative dialogue. Synods, councils and other bodies serve an example. However they do not cover doctrinal and disciplinary issues. Formation, obedience and spiritual guidance are important at personal level. Recognition of bishop’s authority, adherence to the Tradition and cannons and obedience to spiritual guide (the elder) are key elements of Orthodox tradition. Special attention is given to conciliarity (synodality) on various levels of Church. On the other side, for the post-reformation communities the fundamental and practically the only rule is Sola Scriptura. Bible does not give answer to each particular question and does not describe every form of Holy Spirit’s action therefore different conclusions and options arise in various denominations. Undertaking the process of discernment itself, historical Churches follow more codified path of Church’s discernment such as synods, councils, conferences while evangelical communities accept even more individual approach, recommending of course pastoral prudence and consultations with pastor or elders of the congregation. It is especially necessary among Pentecostal Christians accepting the presence of charismatic gifts, to include prophecy.

V. Models of Dissent: The Chicano Movement in the Roman Catholic Church

Horizons ◽  
2018 ◽  
Vol 45 (1) ◽  
pp. 146-149
Author(s):  
Jason Steidl
Keyword(s):  
Case Studies ◽  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Chicano Movement ◽  
Catholic Priests ◽  
The Church ◽  
Successes And Failures ◽  
The Catholic Church

This contribution to the roundtable will compare two forms of protest in the church—one that is radical and challenges the church from the outside, and the other that is institutional and challenges the church from the inside. For case studies, I will compare Católicos Por La Raza (CPLR), a group of Chicano students that employed dramatic demonstrations in its protest of the Catholic Church, and PADRES, an organization of Catholic priests that utilized the tools at its disposal to challenge racism from within the hierarchy. I will outline the ecclesiologies of CPLR and PADRES, the ways in which these visions led to differing means of dissent, and the successes and failures of each group.

scholarly journals The Wrong Practice Of Anointing Oil In The Church According To James 5:14 A Theological study

2020 ◽  
Vol 3 (2) ◽  
pp. 5-20
Author(s):  
Sayangi Laia ◽  
Harman Ziduhu Laia ◽  
Daniel Ari Wibowo
Keyword(s):  
New Testament ◽  
Catholic Church ◽  
First Century ◽  
The Other ◽  
Other Hand ◽  
The New Testament ◽  
Theological Study ◽  
The Church ◽  
The Catholic Church

The practice of anointing with oil has been done in the church since the first century to the present. On the other hand, there are also churches which have refused to do this. The practice of anointing with oil has essentially lifted from James 5:14. This text has become one of one text in the New Testament which is quite difficult to understand and bring a variety of views. Not a few denominations of the church understand James 5:14 is wrong, even the Catholic church including in it. The increasingly incorrect practice of anointing in the church today, that can be believed can heal disease physically and a variety of other functions push back the author to check the text of James 5:14 in the exegesis. Studies the exegesis of the deep, which focuses on the contextual, grammatical-structural,

The Modification of the Anti-Clerical Nationalism of the Mexican Revolution by General Lázaro Cárdenas and Its Relationship to the Church-State Detente in Mexico

1969 ◽  
Vol 26 (1) ◽  
pp. 35-53 ◽  
Author(s):  
Albert L. Michaels
Keyword(s):  
Catholic Church ◽  
Mexican Revolution ◽  
Roman Catholic ◽  
Colonial Period ◽  
The Other ◽  
Roman Catholic Church ◽  
History Of ◽  
The Government ◽  
Lazaro Cardenas ◽  
The Church

The man of the Revolution disputed the very nature of Mexico with the Roman Catholic. The revolutionary, whether Callista or Cardenista, believed that the church had had a pernicious influence on the history of Mexico. He claimed that Mexico could not become a modern nation until the government had eradicated all the influence of the Roman Catholic Church. The Catholic, on the other hand, was convinced that his religion was the basis of Mexico's nationality. Above all, the Catholic believed that Mexico needed a system of order. He was convinced that his faith had brought order and peace to Mexico in the colonial period, and as the faith declined, Mexico degenerated into anarchy.

Dom Bede Camm (1864-1942), Monastic Martyrologist

1993 ◽  
Vol 30 ◽  
pp. 371-381 ◽  
Author(s):  
Dominic Aidan Bellenger
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
The Other ◽  
Late Nineteenth Century ◽  
Thomas More ◽  
The Status ◽  
Late Nineteenth ◽  
The Church

One of the soldiers asked him what religion he was of. He readily answered, ‘I am a Catholic’ ‘What!’ said the other, ‘a Roman Catholic?’ ‘How do you mean a Roman?’ said Father Bell, ‘I am an Englishman. There is but one Catholic Church, and of that I am a member.’These words of a Franciscan priest, Arthur Bell, executed at Tyburn in 1643, could have been taken as his own by Dom Bede Camm, the Benedictine martyrologist, who was one of the great propagandists of those English and Welsh Catholic martyrs who died in the period from the reign of Elizabeth to the Popish Plot. The lives of the martyrs were familiar to English Catholics through the writings of Richard Challoner (1691–1781), whose Memoirs of Missionary Priests had been available in various forms since its publication, as a kind of Catholic reply to Foxe’s Book of Martyrs, in two volumes in 1741–2, but in the late nineteenth century, as the English Catholics, reinforced by many converts from the Church of England, grew more combative in controversy following the relative calm of the Georgian period, the martyrs came more to the forefront. The church authorities sought recognition of the English martyrs’ heroic virtue. In 1874 Cardinal Manning had put under way an ‘ordinary process’, a preliminary judicial inquiry, to collect evidence to elevate the ‘venerable’ martyrs to the status of ‘beati’. In 1895, and again in 1929, large batches of English martyrs were declared blessed. In 1935 Thomas More and John Fisher were canonized. It was not until 1970 that forty of the later martyrs, a representative group, were officially declared saints.

scholarly journals The Quick Growth of the Catholic Church in Manggarai: A Phenomenology of Conversion and Some Explanations

MELINTAS ◽  
2016 ◽  
Vol 31 (3) ◽  
pp. 276
Author(s):  
Fransiskus Borgias M.
Keyword(s):  
Social Services ◽  
Catholic Church ◽  
External Factor ◽  
The Other ◽  
The Political ◽  
Whole Process ◽  
Cultural Encounter ◽  
Cultural Life ◽  
The One ◽  
The Church

<p>Since the arrival of Christianity together with the colonial rulers, Manggarai, Flores, Indonesia, undergoes physical and spiritual changes. These changes can be explained with theory of intellectual voluntarism (the free will of the repentant) and theory of structural determinism (enforcement by external factor). It appears that the changes in Manggarai happen because of the mixture of both factors in their diverse variants, such as the political-economical, educational, social-services related, and religious-theological factors. There are two horizons in the whole process of encounter and transformation in this area. On the one hand, there is the horizon of European Christian missionaries (supported by government), and on the other hand, the horizon of the Manggarain, with their cultural life in the broadest sense of the word. The two horizons fuse to each other in one drama of cultural encounter throughout the growth of the Church. Following the hermeneutical discourse of Gadamer, it might be said that the fusion of the two horizons results in the emergence of a new face of unique local and contextual Christianity. In its uniqueness and locality, it has also something to be contributed to the universal Church.</p>

scholarly journals "With Sincere Reverence": A Christological Perspective for the Interreligious Dialogue Envisioned by Nostra Aetate

2011 ◽  
Vol 1 (1) ◽  
Author(s):  
Paolo Gamberini, SJ
Keyword(s):  
Religious Experience ◽  
Jesus Christ ◽  
Catholic Church ◽  
Interreligious Dialogue ◽  
The Other ◽  
Experience Of God ◽  
First Moment ◽  
The Church ◽  
Third Moment ◽  
Practical Dimension

Theologians have a particular task to provide discernment when expressing in interreligious dialogue the Christological proclamation that Jesus Christ is "'the way, the truth, and the life,' (Jn 14:6), in whom people may find the fullness of religious life, in whom God has reconciled all things to Himself" (Nostra Aetate, §3). Therefore, there is a need to renew the spirit of the Conciliar Declaration Nostra Aetate,, which reminds us that the Catholic Church rejects nothing that is true and holy in the other religions. The Church acknowledges with sincere reverence ("sincera cum observantia") that the other often religions reflect a ray of that Truth which enlightens all people. In this article, I highlight three different moments in which this sincere reverence towards other religions may be realized. The first moment may be called methodological and refers to the Ignatian tradition of the Spiritual Exercises. I develop first of all the praesupponendum (presupposition) as an attitude of being able to listen to the religious experience of the other; then the contemplatio ad amorem (contemplation in attaining love), as awareness and recognition of the action of the Spirit: being able to distinguish the religious experience of God from its theoretical and practical interpretations; finally the magis, the continuing transcending of the religious conscience in reaching out God: Deus semper maior (God is always greater). The second moment of my paper is more theoretical. I deal with the question of Truth within the interreligious dialogue and how God’s ineffable transcendence and otherness have been revealed in this Jesus of Nazareth; "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him" (Jn 1:18). The humanity of God, Jesus’ particularity, is not a limitation for interreligious dialogue, but constitutes an adequate perspective for determining the universality of Jesus Christ. The third moment considers the practical dimension of the dialogue. I relate the inner otherness of God (Trinity) with God’s becoming other than himself (Incarnation), showing how the evangelical praxis of the believer, who makes himself everything for everybody, is able in the praxis, more than in theory, to sustain the eschatological tension between the already and not yet that is characteric of interreligious dialogue.

“Cum Status Ecclesie Noster Sit”: Florence and the Council of Pisa (1409)

1993 ◽  
Vol 62 (2) ◽  
pp. 178-189
Author(s):  
Alison Williams Lewin
Keyword(s):  
Fourteenth Century ◽  
Catholic Church ◽  
Canon Law ◽  
The Other ◽  
Great Schism ◽  
The Church ◽  
The Catholic Church

Of all the divisions and crises that the Catholic church endured in its first fifteen hundred years of existence, none was so destructive as the Great Schism (1378–1417). For forty years learned theologians and doctors of canon law argued over whether the pontiff residing in Rome or in Avignon was the true pope. The effects of the schism upon the highly organized administration of the church were disastrous, as were its effects upon society in general. Countless clerics fought over claims to benefices with appointees from the other obedience; the revenues of the church, quite impressive in the mid-fourteenth century, shrank precipitously; and opportunistic rulers especially in Italy did not hesitate to wage private wars under the banner of one or the other papacy, or to prey upon the actual holdings of the church.

The Catholic presumption against war revisited

2019 ◽  
Vol 34 (4) ◽  
pp. 583-602
Author(s):  
Christian Nikolaus Braun
Keyword(s):  
Catholic Church ◽  
Just War ◽  
General Direction ◽  
Point Of Entry ◽  
Starting Point ◽  
Drone Warfare ◽  
Correct Point ◽  
The Right ◽  
Modern War ◽  
The Church

One of the most contested arguments in contemporary just war thinking has been the question of the right starting point of analysis. On one side of the argument, one finds Catholic Church officials who argue for a ‘presumption against war’ as jumping-off point. On the other, one encounters critics of that position, led by James Turner Johnson, who defend a ‘presumption against injustice’ as the correct point of entry. Interestingly, both sides refer to St Thomas Aquinas, the key figure in the systematisation of the classical just war, as giving support to their respective position. While Johnson was vindicated as far as Aquinas’s historical starting point is concerned, debate about the contemporary purchase of the presumption against war has continued until the present day. Historical just war thinkers like Johnson have criticised the Church not only for turning the logic of the just war tradition on its head by reversing the inherited hierarchy between the so-called deontological and prudential criteria, but have also questioned the empirical evidence that has put the Church on this trajectory. In this article, I explain how the debate about the presumption against war continues to be relevant by engaging with the general direction the Catholic Church has taken up until Pope Francis and by investigating the particular example of its position on drone warfare. I point out that while the presumption against war runs counter to what Aquinas wrote during his days, Thomistic virtue ethics is generally open to development. The Church may thus claim a Thomistic patrimony in advocating for a presumption against war, but, as I demonstrate, the just war thinking that results, often referred to as modern-war pacifism, struggles to address important moral issues raised by contemporary warfare.

Obstacles to Change in the Church: Lessons from Four Brazilian Dioceses

1973 ◽  
Vol 15 (4) ◽  
pp. 395-414
Author(s):  
Thomas C. Bruneau
Keyword(s):  
Latin America ◽  
Catholic Church ◽  
Media Coverage ◽  
Third World ◽  
The Other ◽  
The Third ◽  
The Poor ◽  
The One ◽  
The Third World ◽  
The Church

A review of the popular and even scholarly literature dealing with the Catholic Church in Latin America during the last decade will leave the reader confused. The books, articles, and media coverage in comparison with each other are ambiguous and at times contradictory. If on the one hand the Church is described as the fastest-changing institution on the continent, there is on the other hand ample proof put forth that the institution is stagnant and in many cases apparently bankrupt. While some students point to the emergence of militant clergy groups such as the Golconda movement in Colombia or Priests of the Third World in Argentina, others as easily argue that these movements are beyond the institution and without significance in the larger society. And for every time the Church is shown siding with the poor and oppressed, two instances are held up in which words are not followed by action.

scholarly journals XIII. On the word “Mass:” By John Bruce, Esq. In a Letter to Thomas Amyot, Esq. F.R.S. Treasurer

Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 113-116
Author(s):  
John Bruce
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The Other ◽  
Roman Catholic Church ◽  
Anglo Saxon ◽  
The Subject ◽  
To Come ◽  
The One ◽  
The Church

The derivation of the word “Mass” having lately been the subject of our conversation, I am induced to offer you the following Remarks upon it, from which I think it will appear that the word, as used to signify the service of the Roman Catholic Church, is wholly distinct, both in derivation and sense, from “mas” the adjunct to Christ, &c. in the words, “Christmas,” “Candlemas,” “Lammas,” &c. In the former sense it seems to come from the Latin “Missa,” and in the latter from the Anglo-Saxon “mærre;” the one having been used in the early ages of the Church as a word of dismission to the congregation, or a part of it, and the other signifying a feast or solemn festival.

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