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In Conversation with Christos Yannaras: a Critical View of the Council of Crete
In conversation with Christos Yannaras: a Critical View of the Council of Crete Andreas Andreopoulos Much has been said and written in the last few months about the Council in Crete, both praise and criticism. We heard much about issues of authority and conciliarity that plagued the council even before it started. We heard much about the history of councils, about precedents, practices and methodologies rooted in the tradition of the Orthodox Church. We also heard much about the struggle for unity, both in terms what every council hopes to achieve, as well as in following the Gospel commandment for unity. Finally, there are several ongoing discussions about the canonical validity of the council. Most of these discussions revolve around matters of authority. I have to say that while such approaches may be useful in a certain way, inasmuch they reveal the way pastoral and theological needs were considered in a conciliar context in the past, if they become the main object of the reflection after the council, they are not helping us evaluate it properly. The main question, I believe, is not whether this council was conducted in a way that satisfies the minimum of the formal requirements that would allow us to consider it valid, but whether we can move beyond, well beyond this administrative approach, and consider the council within the wider context of the spiritual, pastoral and practical problems of the Orthodox Church today.1 Many of my observations were based on Bishop Maxim Vasiljevic’s Diary of the Council, 2 which says something not only about the official side of the council, but also about the feeling behind the scenes, even if there is a sustained effort to express this feeling in a subtle way. -
Information Guide Vatican City
Information Guide Vatican City A guide to information sources on the Vatican City State and the Holy See. Contents Information sources in the ESO database .......................................................... 2 General information ........................................................................................ 2 Culture and language information..................................................................... 2 Defence and security information ..................................................................... 2 Economic information ..................................................................................... 3 Education information ..................................................................................... 3 Employment information ................................................................................. 3 European policies and relations with the European Union .................................... 3 Geographic information and maps .................................................................... 3 Health information ......................................................................................... 3 Human rights information ................................................................................ 4 Intellectual property information ...................................................................... 4 Justice and home affairs information................................................................. 4 Media information ......................................................................................... -
Notes on PCJP Document on Economic Life
Notes on Towards Reforming the International Financial and Monetary Systems in the Context of Global Public Authority The following notes outline some key points in the 2011 document from the Pontifical Council for Justice and Peace, Towards Reforming the International Financial and Monetary Systems in the Context of Global Public Authority. The themes, principles and proposals contained in this Vatican document are based upon Catholic social teaching set forth by Pope John XXIII, Pope Paul VI, and Pope John Paul II as well as, in our present day, by Pope Benedict XVI. In the words of the U.S. bishops, the economy exists to serve the human person, not the other way around. Pope Benedict XVI taught, in his encyclical Caritas in Veritate, that to function correctly, the global economy needs ethics, and these moral dimensions of economic life need to be people-centered. In Caritas in Veritate, Benedict XVI pointed out that not only economic structures failed but trust had been broken. To reform the global economy so that it will be more just, stable and equitable, the Pontifical Council for Justice and Peace uses the teaching of Pope Benedict XVI to call for a new framework and structures of international solidarity and global financial regulation. The Pontifical Council for Justice and Peace argues that the primacy of the spiritual and the ethical needs to be restored, even in economic life. Such an approach will encourage markets and financial institutions that are at the service of the person and capable of responding to the needs of the most vulnerable and the common good. -
The Development of Sacrosanctum Concilium Part 2 Or, How to Grok
The development of Sacrosanctum Concilium Part 2 - a presentation by Seán O’Seasnáin on becoming familiar with Vatican II and the Liturgy with a focus on Chapter 4 of What Happened at Vatican II by John W. O’Malley The Lines Are Drawn - The First Period (1962) or, How to grok Sacrosanctum Concilium (SC) while avoiding moonbats and wingnuts from the vantage point of a young Irish friar in formation at the time of Vatican II The four aggiornamento modernization principles identified by John W. O’Malley p140f 1) ressourcement 2) adaptation 3) episcopal collegiality and 4) active participation (Ch.4 of What Happened at Vatican II) are correctly described by O’Malley as fundamental and traditional principles. In a harsh and pedantic review of What Happened at Vatican II the late Richard John Neuhaus, on one hand gives O’Malley back-handed compliments for his balanced analysis, and in the next sentence rushes in to castigate him with misleading accusations of presenting the ‘discontinuity’ perspective of the council. Neuhaus writes dismissively: “What Happened at Vatican II is a 372-page brief for the party of novelty and discontinuity. Its author comes very close to saying explicitly what is frequently implied: that the innovationists practiced subterfuge, and they got away with it” [10]. I would have to credit Neuhaus with providing a reminder here of how appropriate the ‘moonbat’ and ‘wingnut’ designations are when it comes to critiques of Vatican II and the liturgy. He writes: “In the decades following the council, many liberals made no secret of their belief that aggiornamento was a mandate for radical change, even revolution. -
L'o S S E Rvator E Romano
Price € 1,00. Back issues € 2,00 L’O S S E RVATOR E ROMANO WEEKLY EDITION IN ENGLISH Unicuique suum Non praevalebunt Fifty-third year, number 19 (2.646) Vatican City Friday, 8 May 2020 Higher Committee of Human Fraternity calls to join together on 14 May A day of prayer, fasting and works of charity The Holy Father has accepted the proposal of the Higher Commit- tee of Human Fraternity to call for a day of prayer, of fasting and works of charity on Thursday, 14 May, to be observed by all men and women “believers in God, the All-Creator”. The proposal is addressed to all religious leaders and to people around the world to implore God to help humanity overcome the coronavirus (Covid- 19) pandemic. The appeal released on Sat- urday, 2 May, reads: “Our world is facing a great danger that threatens the lives of millions of people around the world due to the growing spread of the coronavirus (Covid-19) pandemic. While we reaffirm the role of medicine and scientific research in fighting this pandemic, we should not forget to seek refuge in God, the All-Creator, as we face such severe crisis. Therefore, we call on all peoples around the world to do good deeds, observe fast, pray, and make devout sup- plications to God Almighty to end this pandemic. Each one from wherever they are and ac- cording to the teachings of their religion, faith, or sect, should im- plore God to lift this pandemic off us and the entire world, to rescue us all from this adversity, to inspire scientists to find a cure that can turn back this disease, and to save the whole world from the health, economic, and human repercussions of this serious pan- demic. -
The Vatican II Decree on the Eastern Catholic
KL BH The Vatican II Decree EH CH on the Eastern Catholic Churches Orientalium ecclesiarum - Fifty Years Later Carr Hall (Father Madden Hall) Trinity College (Trinity College Chapel) J.M. KellyJ.M. Library (coffee lounge) — — October 17 & 18, 2014 — KL CH TC N University of St. Michael’s College in the University of Toronto ORGANIZED BY THE METROPOLITAN ANDREY SHEPTYTSKY INSTITUTE OF EASTERN CHRISTIAN STUDIES www.sheptytskyinstitute.ca TC Co-sponsored by The Catholic Near East Welfare Association Centre for Research on the Second Vatican Council in Canada, St. Michael’s College Toronto Research on Vatican II and 21st Century Catholicism, Saint Paul University, Ottawa Brennan Hall ( Senior RoomCommon & Canada Room) Elmsley Hall (Charbonnel Lounge) — — CONFERENCE MAP CONFERENCE BH EH ANNOUNCEMENTS Saturday, October 18 9:00am—Father Madden Hall in Carr Hall, 100 St Joseph St. During the conference, snacks can be purchased across the street from Carr Hall at the coffee Morning Prayer according to the Byzantine Christian Tradition lounge in the Kelly Library. 9:30am—Father Madden Hall in Carr Hall, 100 St Joseph St. Lunch (available 11:30am-2:30pm) and dinner (available 5:30-7:30pm) can be purchased in 3) Bishop Nicholas Samra: “Eastern Catholicism in the Middle East Fifty Years after the Canada Room of Brennan Hall. Orientalium ecclesiarum” 11:00-11:45am Parallel sessions Bishop David Motiuk: “An Overview of the Ukrainian Catholic Church on the Eve of the Second Vatican Council”—Father Madden Hall in Carr Hall, 100 St Joseph St. Friday, October 17 Andriy Chirovsky: “TBA”—Charbonnel Lounge 1:00pm—Father Madden Hall in Carr Hall, 100 St Joseph St. -
Events of the Reformation Part 1 – Church Becomes Powerful Institution
May 20, 2018 Events of the Reformation Protestants and Roman Catholics agree on first 5 centuries. What changed? Why did some in the Church want reform by the 16th century? Outline Why the Reformation? 1. Church becomes powerful institution. 2. Additional teaching and practices were added. 3. People begin questioning the Church. 4. Martin Luther’s protest. Part 1 – Church Becomes Powerful Institution Evidence of Rome’s power grab • In 2nd century we see bishops over regions; people looked to them for guidance. • Around 195AD there was dispute over which day to celebrate Passover (14th Nissan vs. Sunday) • Polycarp said 14th Nissan, but now Victor (Bishop of Rome) liked Sunday. • A council was convened to decide, and they decided on Sunday. • But bishops of Asia continued the Passover on 14th Nissan. • Eusebius wrote what happened next: “Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox [heretics]; and he wrote letters and declared all the brethren there wholly excommunicate.” (Eus., Hist. eccl. 5.24.9) Everyone started looking to Rome to settle disputes • Rome was always ending up on the winning side in their handling of controversial topics. 1 • So through a combination of the fact that Rome was the most important city in the ancient world and its bishop was always right doctrinally then everyone started looking to Rome. • So Rome took that power and developed it into the Roman Catholic Church by the 600s. Church granted power to rule • Constantine gave the pope power to rule over Italy, Jerusalem, Constantinople and Alexandria. -
The Reception of Receptive Ecumenism
Ecclesiology 17 (2021) 7-28 The Reception of Receptive Ecumenism Gregory A. Ryan Assistant Professor (Research), Department of Theology and Religion, Durham University, Durham, UK [email protected] Abstract Receptive Ecumenism (re) has been presented as a distinctive ecumenical approach for nearly fifteen years, and it is eight years since Paul Avis asked the critical question, ‘Are we Receiving Receptive Ecumenism?’ The main part of this essay addresses that question by surveying the different ways in which re has been received in the academy, in ecumenical bodies, and in the life of the churches. A shorter section then outlines a proposal for viewing re in a wider ecclesiological context, rather than simply as an ecumenical practice. The essay primarily focuses on resources developed since 2012 in order to assess the breadth and depth of contemporary reception of re, and potential future developments. Keywords Receptive Ecumenism – ecumenical movement – methodology – dialogue – ecclesial learning – Roman Catholic Church – arcic iii The twenty-first-century phenomenon of ‘Receptive Ecumenism’ (re)1 has been recognised at the highest levels of ecumenical endeavour. Echoing the ‘irrevocable commitment’, stated by Pope John Paul ii in Ut Unum Sint, the 1 Although a number of its intuitions and principles have recognisable roots in earlier ecumenical and ecclesiological thinking, re as a distinctive approach emerged from Paul Murray’s work at Durham University in 2004–2005 and an initial colloquium at Ushaw College in January 2006. © Gregory A. Ryan, 2021 | doi:10.1163/17455316-bja10008 This is an open access article distributed under the terms of the prevailingDownloaded cc-by 4.0 from license. -
The Holy See
The Holy See CARITATIS STUDIUM ENCYCLICAL OF POPE LEO XIII ON THE CHURCH IN SCOTLAND To Our Venerable Brethren, the Archbishops, and Bishops of Scotland. Venerable Brethren, Health and Apostolic Blessing. The ardent charity which renders Us solicitous of Our separated brethren, in nowise permits Us to cease Our efforts to bring back to the embrace of the GoodShepherd those whom manifold error causes to stand aloof from the one Fold ofChrist. Day after day We deplore more deeply the unhappy lot of those who aredeprived of the fullness of the Christian Faith. Wherefore moved by the sense ofthe responsibility which Our most sacred office entails, and by the spirit andgrace of the most loving Saviour of men, Whom We unworthily represent, We areconstantly imploring them to agree at last to restore together with Us thecommunion of the one and the same faith. A momentous work, and of all humanworks the most difficult to be accomplished; one which God's almighty poweralone can effect. But for this very reason We do not lose heart, nor are Wedeterred from Our purpose by the magnitude of the difficulties which cannot beovercome by human power alone. "We preach Christ crucified . and theweakness of God is stronger than men" (1 Cor. i. 23-25). In the midstof so many errors and of so many evils with which We are afflicted orthreatened, We continue to point out whence salvation should be sought,exhorting and admonishing all nations to lift up "their eyes to themountains whence help shall come" (Ps. cxx.). For indeed that which Isaiasspoke in prophecy has been fulfilled, and the Church of God stands forth soconspicuously by its Divine origin and authority that it can be distinguished byall beholders: "And in the last days the mountain of the house of the Lordshall be prepared on the top of mountains and shall be exalted above thehills" (Is. -
Branson-Shaffer-Vatican-II.Pdf
Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics. -
The Holy See
The Holy See LITURGY OF VESPERS ON THE FEAST OF THE CONVERSION OF ST PAUL FOR THE CONCLUSION OF PRAYER FOR CHRISTIAN UNITY HOMILY OF HIS HOLINESS BENEDICT XVI Basilica of Saint Paul Outside the Walls Friday, 25 January 2008 Dear Brothers and Sisters, The Feast of the Conversion of St Paul brings us once again into the presence of this great Apostle, chosen by God to be a "witness for him to all men" (Acts 22: 15). For Saul of Tarsus, the moment of his encounter with the Risen Christ on the road to Damascus marked a decisive turning point in his life. His total transformation, a true and proper spiritual conversion, was brought about at that very moment. By divine intervention, the relentless persecutor of God's Church suddenly found himself blind and groping in the dark, but henceforth with a great light in his heart, which was to bring him a little later to be an ardent Apostle of the Gospel. The awareness that divine grace alone could bring about such a conversion never left Paul. When he had already given the best of himself, devoting himself tirelessly to preaching the Gospel, he wrote with renewed fervour: "I worked harder than any of them, though it was not I, but the grace of God which is with me" (I Cor 15: 10). Tirelessly, as though the work of the mission depended entirely upon his own efforts, St Paul was nevertheless always motivated by the profound conviction that all his energy came from God's grace at work in him. -
The Eastern Mission of the Pontifical Commission for Russia, Origins to 1933
University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations August 2017 Lux Occidentale: The aE stern Mission of the Pontifical Commission for Russia, Origins to 1933 Michael Anthony Guzik University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the European History Commons, History of Religion Commons, and the Other History Commons Recommended Citation Guzik, Michael Anthony, "Lux Occidentale: The Eastern Mission of the Pontifical ommiC ssion for Russia, Origins to 1933" (2017). Theses and Dissertations. 1632. https://dc.uwm.edu/etd/1632 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in History at The University of Wisconsin-Milwaukee August 2017 ABSTRACT LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik The University of Wisconsin-Milwaukee, 2017 Under the Supervision of Professor Neal Pease Although it was first a sub-commission within the Congregation for the Eastern Churches (CEO), the Pontifical Commission for Russia (PCpR) emerged as an independent commission under the presidency of the noted Vatican Russian expert, Michel d’Herbigny, S.J. in 1925, and remained so until 1933 when it was re-integrated into CEO.