Bonaventure on Women in Priestly Ministry - a tragic failure to reform the Church

2021 ◽  
Author(s):  
John Wijngaards
Keyword(s):  
2001 ◽  
Vol 44 (3-4) ◽  
pp. 43-58
Author(s):  
Jan Dyduch

Synod of the Archdiocese of Lvov, inaugurated 16th January 1995, concluded 21st January 1997, became the brilliant event in the Archdiocese’s dramatic history of the last decades. The Synod assumed the renewal of the Church of Lvov and Luck on a basis of the teaching of the Second Vatican Council and the provisions of Canon Law. The renewal of the Church life requires the renewal of priestly ministry. The Synod of Lvov turns priests’ attention to their participation in the triple mission of the Church. They take part in the teaching mission when they preach the Gospel, teach catechism and evangelize by means of mass media. They fulfil their mission of sanctification when they administer sacraments and take care ofreligious practices and piety of the faithful. While guiding God’s people and performing manifold cure of souls, they carry out their pastoral mission.


Ecclesiology ◽  
2017 ◽  
Vol 13 (1) ◽  
pp. 11-31
Author(s):  
Martin Gainsborough

The article considers the strengths and weaknesses of John Milbank’s ecclesiology by examining encounters the author has had as a Church of England priest working in the inner city. The analysis is further sharped by setting Milbank’s ecclesiology alongside Rowan Williams’s ideas about the Church and priestly ministry. The article argues that, while there is more to Milbank’s ecclesiology than some critics have allowed, his account can be usefully supplemented by close attention to the lived experience of the Church day by day. For a more rounded characterization of the Church as a distinctive human community, we need to look at the Church taken to its limits, sticking with situations of ‘dis-ease and conflict’, and not looking for ‘quick and false solutions’. These points can all be found in Williams’s ecclesiology.


2019 ◽  
Vol 21 (1) ◽  
pp. 2-18
Author(s):  
Jane Steen

Previous studies of archdeacons in this Journal defended their pastoral hearts in a ministry dominated by law. This article sees the archdeacon's pastoral and priestly ministry as created and enabled by law. It looks at the canonical description of the archdeacon's office before turning to the work of an archdeacon in such areas as visitations, parish and diocesan governance, faculty jurisdiction, care and discipline of clergy, conflict resolution and creative innovation. The article draws on relevant legislative instruments, including Acts, Measures and Codes of Practice; on case law; and on quasi-legislation such as diocesan handbooks. Its conclusions are based not only upon what is set down in these, but also upon what archdeacons actually do. Archdeacons across the Church of England and the Church in Wales, and a Channel Islands dean, responded to a short survey looking at archdeacons’ work in relation to the stipulations of the law. The article concludes that archdeacons occupy a pivotal position in dioceses, both because of what the law requires and because of what it does not prohibit. They play a key role in shaping the church and its ministry. With bishops and others, they delight in its beauty and rejoice in its well-being.


2020 ◽  
Vol 19 ◽  
pp. 159-169
Author(s):  
Dariusz Lipiec ◽  

The most recently published Directory for Catechesis addresses catechesis for the disabled within the totality of the Church’s pastoral ministry. The dignity of every person as a child of God, which is granted through the Sacrament of Baptism when a person is incorporated into the Body of Christ, is the basis for the Church’s pastoral care, which includes catechesis, of the disabled. The presence of the disabled within the ecclesial community and secular society is a gift, since such individuals enrich their environment and inspire others to perform good deeds. The disabled both receive and proclaim God’s word just as they also share in the priestly ministry of the faithful and participate in the liturgy. However, it is important for the Church to adjust how She ministers to the disabled in order to meet their personal needs and abilities and to adapt Her approach properly to apostolic activity, especially giving witness by living a Christian life.


2018 ◽  
pp. 413-431
Author(s):  
Marek Kluz

The Extraordinary Jubilee of Mercy announced in the bull Misercicordiae vultus by the Holy Father Francis, becomes an opportunity to reflect on the priestly vocation in the context of the truth about mercy. The practice of authentic mercy is a fundamental task of priestly life. In this perspective it seems that the mercy as the style of the priestly life requires to be presented again with new enthusiasm and with renewed pastoral activity. This is a key task for the Church.Therefore, the moral-pastoral reflections included in this publication aim to - in the light of the documents of the Church, especially the writings and statements of popes: John Paul II, Benedict XVI and Francis - encourage in the Holy Year to rediscover and revive the sense of identity and essential tasks of priestly ministry fulfilled primarily in preaching and practicing the virtue of mercy.


Horizons ◽  
2014 ◽  
Vol 41 (2) ◽  
pp. 211-229
Author(s):  
Gerald O'Collins

This article critically examines the views of Jacques Dupuis, Gavin D'Costa, and Francis Sullivan on the church's intercession for those of other living faiths or of no faith at all. After clarifying what the Scholastic terminology of “final” and “moral” causality means, it shows how 1 Timothy and Vatican II's Constitution on the Sacred Liturgy elucidate intercession for “others.” Here a rich tradition of philosophical-theological reflection on the efficacy of prayer can no longer be ignored. Finally, intercession for “others” is inspired by love for them, and brings the faithful to share in Christ's priestly ministry for the whole world. In these ways, the article aspires to open up new themes for the theology of religions.


2020 ◽  
Vol 3 (3) ◽  
pp. 9-23
Author(s):  
Emmanuel Luis A. Romanillos

The Recollects' arrival in 1848 impacted every aspect of life in Negros. Their enthusiasm, supported by affluent immigrants, contributed decisively to a climate of optimism and progress, placing Negros at the forefront of colonial provinces. Their evangelization effort converted countless unbelievers, settled later in new parishes. The Christian heritage of faith is deeply etched in Negrenses and settlers. The building legacy of Mauricio Ferrero, Manuel Gómara, Felipe Lerena—the cathedrals of Bacolod, San Carlos, Kabankalan—lives on. The pastoral work of Gregorio Espiga, Fernando Cuenca, Mariano Bernad is indelible in the annals of history. The educational apostolate in Bacolod, San Carlos, Valencia, Bayawan is reflected in their alumni in public service, business, and religious or priestly ministry. Forever we cherish the sojourn of Saint Ezekiel Moreno, Blessed Martín de San Nicolás, and Blessed José Rada, who touched the lives of our forefathers in Talisay, Binalbagan, and La Carlota.                  


2018 ◽  
Vol 76 (304) ◽  
pp. 890-914
Author(s):  
Wagner Ferreira da Silva

Síntese: A Conferência Episcopal Brasileira publicou em 2010 um documento intitulado Diretrizes para a formação dos presbíteros da Igreja no Brasil (documento 93 da CNBB). À luz deste documento, nossa proposta neste artigo é valorizar a formação humano-afetiva, visto que todo presbítero é chamado a oferecer ao mundo um testemunho de vida compatível com os valores do Evangelho de Cristo, através da vivência do ministério sacerdotal. Entre tantos instrumentos facilitadores do processo de amadurecimento humano-afetivo, destacaremos um “ombro amigo”, ou seja, a arte do aconselhamento (counseling), como arte de ajudar a ajudar-se, na medida em que o presbítero aprende a ajudar-se, deixando-se ajudar.Palavras-chave: Formação presbiteral. Aconselhamento. Maturidade humano-cristã. Pastoral presbiteral.Abstract: The Brazilian Bishop’s Conference published in 2010 a document entitled “Guidelines for the Training of Priests of the Church in Brazil” (CNBB document 93). In the light of this document, our proposal in this article is to enhance human-affective formation, since every priest is called to offer the world a witness of life compatible with the values of the Gospel of Christ, through the living of priestly ministry. Among the many instruments facilitators of the process of human-affective maturity, we stress a “shoulder”, or better, the art of counseling as art of helping to help oneself in the measure that the priest learns to help himself allowing himself to help.Keywords: Priestly formation. Counseling. Maturity. Priestly ministry.


2003 ◽  
Vol 29 (2-3) ◽  
pp. 269-299
Author(s):  
Janna C. Merrick

Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.


2014 ◽  
Vol 38 (01) ◽  
pp. 76-101
Author(s):  
PETER M. SANCHEZ

AbstractThis paper examines the actions of one Salvadorean priest – Padre David Rodríguez – in one parish – Tecoluca – to underscore the importance of religious leadership in the rise of El Salvador's contentious political movement that began in the early 1970s, when the guerrilla organisations were only just beginning to develop. Catholic leaders became engaged in promoting contentious politics, however, only after the Church had experienced an ideological conversion, commonly referred to as liberation theology. A focus on one priest, in one parish, allows for generalisation, since scores of priests, nuns and lay workers in El Salvador followed the same injustice frame and tactics that generated extensive political mobilisation throughout the country. While structural conditions, collective action and resource mobilisation are undoubtedly necessary, the case of religious leaders in El Salvador suggests that ideas and leadership are of vital importance for the rise of contentious politics at a particular historical moment.


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