scholarly journals The priesthood of Christ in the light of John Paul II’s letters to priests for Maundy Thursday

2021 ◽  
pp. 191-205
Author(s):  
Tomasz Nawracała

The long pontificate of John Paul II was a time for the Church to continue reflecting on the fundamental themes that constitute the identity of the community of Christ’s disciples. Among many subjects, the priesthood appears to be a special topic: on the one hand, through the pope himself and his pastoral activity, and on the other - through a series of documents devoted to the priesthood. This article will present the person of Christ as a priest since it is the starting point for reflection on the priesthood as such. In the mind of the Polish Pope, Christ is the only priest who connects His priesthood with the sacrifice on the cross. This sacrifice includes the perfection of mediation between God and people, and simultaneously, the completion of what Christ possesses eternally as the Son. Sonship, mediation and the priesthood are topics that should be considered together as they not only interpenetrate but also complement each other. Such a broad approach to the subject, however, is limited to the analysis of the Letters to priests for Maundy Thursday.

Author(s):  
Christopher Grout*

Abstract The extent to which members of the clergy are considered ‘employees’ for the purposes of secular employment and equality legislation has been the subject of much discussion, but essentially remains a fact sensitive question. The Equality Act 2010 (‘the 2010 Act’) seeks to prevent discrimination on the basis of nine ‘protected characteristics’. While recognizing that the application of the 2010 Act to the variety of clergy offices is ‘not straightforward’, the Church of England (‘the Church’) has opined that an equitable approach to clergy appointments is to proceed as if they were subject to the provisions of the 2010 Act. What follows is in`tended to be a thorough review of the eligibility criteria for clergy appointment in the Church to assess their compatibility with the requirements of the 2010 Act. In addition, particular consideration will be given to Schedule 9(2) to the 2010 Act which makes specific provision relating to religious requirements concerning the protected characteristics of sex, sexual orientation, and marriage and civil partnership. In short, where the employment is for the purposes of an organized religion, such as the Church, requirements which relate to these protected characteristics will not constitute discrimination where they engage the ‘compliance or non-conflict principle’. What these principles mean and how they might operate in practice is discussed below, taking into account the likely canonical and theological justifications for discriminating against certain individuals. Whether the law strikes the right balance between, on the one hand protecting clergy and, on the other, providing the Church with the autonomy to act in accordance with its established doctrine, will be explored in the final analysis.


Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 113-116
Author(s):  
John Bruce

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.


1841 ◽  
Vol 131 ◽  
pp. 59-68 ◽  

Mr. F. J., the subject of the present memoir, is the son of a physician; of scrofulous diathesis, but otherwise of robust constitution; of irritable temperament, but of contented and happy disposition; and endowed with an excellent understanding, quick power of conception, and retentive memory. In both the eyes of his father, cataract (with the addition, I suspect, of glaucoma) has manifested itself within the last four years, after a severe attack of influenza. The relatives on the paternal side are predisposed to diseases of the eye, but in the mother, and in the relatives on her side, no such predisposition can be traced. With regard to the cause of the ophthalmic affections which form the subject of this paper, the mother seemed to lay much stress on the following circumstance, which, although it may possibly have had some share in the cause of one of them, can have had no influence, in my opinion, in producing the other. She stated to me that in the eighth month of her pregnancy, which up to this period had proceeded favourably, she received from her youngest child, which she was carrying in her arms, a severe blow on the eye. This accident caused inflammation of the eye, accompanied with a curious visual illusion, viz. that all objects which she saw, but especially those situated on the ground, appeared of a deep concave form; an illusion which lasted for several months. The fright experienced from the accident also brought on convulsions, which, recurring several times, extended even to the fœtus. The recurrence of these convulsions produced in the mind of the mother a continual anxiety and fear for the health of the child, while the pain arising from the ophthalmia, together with the visual illusion just mentioned, gave her fears a direction more especially towards its eyes. Delivery took place at the proper period, when the eyes of the infant, which was otherwise healthy and well-formed, were found to present a twofold defect of organization. The father, to whose statement, on account of his professional knowledge, more weight is to be attached, informed me that both eyes were turned inwards to such an extent that a portion of the cornea was hidden by the inner canthus, and that in both pupils a yellowish-white discoloration was to be observed, which, being situated behind the iris, could not be the pupillary membrane. That the strabismus and cataract of both eyes in this case were congenital, is evident from the testimony both of the parents and of the nurse, whom I have closely questioned on this subject. The latter, who can distinctly remember all the circumstances of the case, told me that when the child was a few months old, she held a light before its eyes, of which it took no notice. I ascertained also from her that the eye-balls had not that restless motion which is generally observed in those who are born blind, but that both eyes were always turned inwards, and that but rarely either the one or the other was moved from the internal canthus. It was also stated to me, that towards the end of the second year the operation of keratonyxis was performed on the right eye, upon which a severe iritis ensued, terminating in atrophy of the eye-ball. Within the next four years two similar operations were performed on the left eye, which did not indeed destroy the organ, but at the same time did not remove the opacity in the pupil. The colour of the opacity became in time, however, of a clearer white; and the patient acquired a certain sensation of light, which he did not seem to have had before the operation. Both eyes for a long time retained a disposition to inflammation, and suffered repeatedly from conjunctivitis, whence the vessels of the conjunctiva were increased in number and size to such an extent, that it was necessary they should be several times excised.


2016 ◽  
Vol 31 (3) ◽  
Author(s):  
Thiago Faccini Paro ◽  
André Luiz Massaro

Resumo: Essa pesquisa tem como objetivo, apresentar a resposta que Medellín deu aocontinente americano sob a luz do Vaticano II, em relação aos graves problemas que caracterizama vida de seu povo. Por um lado, a miséria, opressão, dependência econômica,política e cultural, e, de outro, um desejo e clamor de misericórdia e libertação, de umpovo impaciente por mudanças e transformações. O homem e a mulher são sujeitos datransformação do continente, como a Igreja pode ajudá-los; qual é a sua missão ? A metodologiadessa pesquisa faz referência bibliográfica aos principais títulos sobre o assunto.O caminho a ser percorrido será: análise da história e da realidade, reflexão de conceitose desdobramentos práticos e pastorais. A Igreja não poderá nunca se esquecer que: “Asalegrias e as esperanças, as tristezas e as angústias dos homens de hoje, sobretudodos pobres e dos que sofrem, são também as alegrias e as esperanças, as tristezas e asangústias dos discípulos de Cristo; e não há realidade alguma verdadeiramente humanaque não encontre eco no seu coração.”(GS 01)Palavras-chave: Medellín. Igreja. Vaticano II. Pobre. Missão.Abstract: This research aims to present the answer Medellin gave the American continentin the light of Vatican II, in relation to the serious problems that characterize the lives ofhis people. On the one hand, misery, oppression, economic dependence, political andcultural, and the other, a desire and cry for mercy and release of an impatient peoplefor change and transformation. The man and woman are subjects of the transformationof the continent, as the Church can help them; what is your mission? The methodologyof this research is bibliographical reference to the main titles on the subject. The way togo is: analysis of the history and reality, reflection concepts and practical and pastoraldevelopments. The Church can never forget that: “The joys and the hopes, the griefs andthe anxieties of people today, especially the poor and those who suffer, are also the joysand hopes, the griefs and the anxieties of disciples of Christ; and there is no reality trulyhuman fails to raise an echo in their hearts.” (GS 01)Keywords: Medellin. Church. Vatican II. Poor. Mission.


2021 ◽  
Vol 81 (2) ◽  
pp. 114-123
Author(s):  
Christina-Maria Bammel

Abstract A year of church under pandemic conditions: Taking Christmas as the starting point of God's self-revelation and spiritual reassurance in this shaky and unsettled pandemic world Provost Dr. Christina-Maria Bammel presents in a personal essay her view of the theological, practical, spiritual church-leadership challenges of this time. On the one hand she looks back and attempts to clarify how the church, in its various manifestations, in congregation and regional church, in physical and virtual presence, has acted so far. On the other hand, she looks ahead and proposes how best to respond to current concerns, to long-known phenomena and new processes, i.e. reorganizing parishes for the good of the neighborhood, which have gained relevance and urgency. There is no simple way to speak of a life after Covid 19, but there is a spiritual and material need to accept that from now on, we have to face a future church life with the virus.


2017 ◽  
pp. 69-106
Author(s):  
Thomas Fuchs

‘Foundations: subjectivity and life’ develops the concept of embodied subjectivity, initially grounded in the phenomenology of bodily existence. A central concept for the investigation is the dual aspect of the living person as a dialectical unity of the subjective body and the physical body. The mind–brain problem is therefore reformulated as the ‘subject body–object body problem’ (Leib–Körper problem). Subsequently, an ecological conception of the living organism is developed. This focuses, on the one hand, on a living being’s self-organization and subjectivity and, on the other hand, on its relationship to the environment with reference to metabolism and the sensorimotor cycle. The chapter concludes with an analysis of the specific, circular causality of living systems. This incorporates the concept of capacity as a living being’s holistic, dispositional property, by means of which it becomes the cause of its own enactments of life.


2020 ◽  
pp. 11-21
Author(s):  
Piotr Zbróg

The subject of interest in this chapter is the concepts of creating apposition groups that appear in the literature on the subject, e.g. zbawiciel Jesus, dziewica Maryja, matka jego, słudze Bryjidzie. Opposing theories on this topic indicated on the one hand that apposition was an element added to the parent unit, and on the other hand, that apposition was the effect of transforming the deep structure into surface constructs. These approaches were, usually intuitive, reflected by language courts describing the title expressions since the beginning of the 19th century. In this study, they were traced and proved the dominance of opinions about the syntactic starting point in the derivative of apposition. In addition, other aspects of the characteristics of the groups of positions are discussed, placing them in the basic dichotomy of the derivation of positions.


Augustinus ◽  
2019 ◽  
Vol 64 (1) ◽  
pp. 13-47
Author(s):  
Andrea Bizzozero ◽  

This article examines the link between the purity of the heart, conscience, knowledge and uisio dei. In Mt. 5:8 the vision and knowledge of God derive from a particular situation of the human heart. The vision-heart pair invites one to reflect on the anthropological structure and the conditions of possibility of the process of knowledge. The main questions here would be: How can one know God? Which faculties does one need in order to know Him? Which are the roles of the mind, the heart and the will in this knowledge? Why Augustine uses Mt. 5:8 to speak about the knowledge of God? At the same time, the expression beati mundicordes invites one to reflect on the qualities of the human condition in order to see-know God. In other words: Which features must the heart have in order to see God? If, on the one hand, it is necessary to know the starting point of this knowledge, on the other hand, it is important to show why it is in human nature to want to see God. This article will analyze the occurrences of the quotation of Mt. 5:8 in Augustine’s works before 411 in order to understand the meaning of the expression beati mundicordes and the conditions of possibility of the uisio dei. This study will investigate the Mt. 5:8 references particularly in De fide et symbolo, De sermone domini in monte, Contra Adimantum, De diuersis quaestionibus octoginta tribus, Contra epistulam Manichaei, De agone, Contra Faustum, Contra Felicem, Sancta uirginitate, ep. 92, ep. 130 and Sermo 88.


1930 ◽  
Vol 24 (1) ◽  
pp. 44-51 ◽  
Author(s):  
F. H. Sandbach

The starting-point of Plutarch's dialogue de communibus notitiis is a claim made by the Stoics that Providence sent Chrysippus to remove the confusion surrounding the ideas of ἔννοια (conception) and πρόληψισ (preconception) before the subtleties of Carneades were brought into play. Unfortunately our surviving information on the subject is so much less full than could be desired that it has again returned to an obscurity from which there are only two really detailed modern attempts to remove it. The one, by L. Stein (Erkenntnistheorie der Stoa, pp. 228–276), is most unsatisfactory; the other, by A. Bonhöffer (Epiktet und die Stoa, pp. 187–232), though of the greatest value in many ways, is vitiated by the fact that it constructs a system from the use of the words by Epictetus and then attempts to attach this system to the old Stoa in the face of the evidence of the doxographers, which is emended or violently interpreted to suit Epictetus. Even if Epictetus were in general a good authority for the technicalities of Chrysippus—and in the opinion of H. von Arnim he is not— this would not be a sound method of procedure. The only safe way is to take first the statements which can be attached to the Old Stoa, and having obtained our results from these, to see whether Epictetus does in fact agree.


2019 ◽  
Vol 54 (3) ◽  
pp. 173-185
Author(s):  
Alfred Marek Wierzbicki

Karol Wojtyła’s anthropology is characterised by a synthesis of objectivity and subjectivity, and his combination of aletheic and agapic notions. By accepting the modern anthropological turn, on the one hand, he attempted in his works a synthesis of the classic philosophy of being with the philosophy of awareness, and, on the other, he strived to correct the extreme anthropocentrism of modern thought. The author of the article analysed the relationship between Wojtyła’s concept of awareness and subjectivity with the personalistic style of John Paul II’s ministry of “man as the basic path of the Church.” The other pillar of the analysis is the question about the meaning of human freedom. In Wojtyła’s thought and in the teachings of John Paul II, any discussion of freedom as the basic property of a personal being was combined with a reflection on its ethical dimension.


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