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Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse
Journal of Moral Theology, Vol. 10, No. 2 (2021): 60–89 Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse Kenneth Parker The whole Church, laity and hierarchy together, bears responsi- bility for and mediates in history the revelation which is contained in the holy Scriptures and in the living apostolic Tradition … [A]ll believers [play a vital role] in the articulation and development of the faith …. “Sensus fidei in the life of the Church,” 3.1, 67 International Theological Commission of the Catholic Church Rome, July 2014 N 2014, THE INTERNATIONAL THEOLOGICAL Commission pub- lished “Sensus fidei in the life of the Church,” which highlighted two critically important theological concepts: development and I sensus fidelium. Drawing inspiration directly from the works of John Henry Newman, this document not only affirmed the insights found in his Essay on the Development of Christian Doctrine (1845), which church authorities embraced during the first decade of New- man’s life as a Catholic, but also his provocative Rambler article, “On Consulting the Faithful in Matters of Doctrine” (1859), which resulted in episcopal accusations of heresy and Newman’s delation to Rome. The tension between Newman’s theory of development and his appeal for the hierarchy to consider the experience of the “faithful” ultimately centers on the “seat” of authority, and whose voices matter. As a his- torical theologian, I recognize in the 175 year reception of Newman’s theory of development, the controversial character of this historio- graphical assumption—or “metanarrative”—which privileges the hi- erarchy’s authority to teach, but paradoxically acknowledges the ca- pacity of the “faithful” to receive—and at times reject—propositions presented to them as authoritative truth claims.1 1 Maurice Blondel, in his History and Dogma (1904), emphasized that historians always act on metaphysical assumptions when applying facts to the historical St. -
Curriculum Vitae
CURRICULUM VITAE Name: Rene Matthew Kollar. Permanent Address: Saint Vincent Archabbey, 300 Fraser Purchase Road, Latrobe, PA 15650. E-Mail: [email protected] Phone: 724-805-2343. Fax: 724-805-2812. Date of Birth: June 21, 1947. Place of Birth: Hastings, PA. Secondary Education: Saint Vincent Prep School, Latrobe, PA 15650, 1965. Collegiate Institutions Attended Dates Degree Date of Degree Saint Vincent College 1965-70 B. A. 1970 Saint Vincent Seminary 1970-73 M. Div. 1973 Institute of Historical Research, University of London 1978-80 University of Maryland, College Park 1972-81 M. A. 1975 Ph. D. 1981 Major: English History, Ecclesiastical History, Modern Ireland. Minor: Modern European History. Rene M. Kollar Page 2 Professional Experience: Teaching Assistant, University of Maryland, 1974-75. Lecturer, History Department Saint Vincent College, 1976. Instructor, History Department, Saint Vincent College, 1981. Assistant Professor, History Department, Saint Vincent College, 1982. Adjunct Professor, Church History, Saint Vincent Seminary, 1982. Member, Liberal Arts Program, Saint Vincent College, 1981-86. Campus Ministry, Saint Vincent College, 1982-86. Director, Liberal Arts Program, Saint Vincent College, 1983-84. Associate Professor, History Department, Saint Vincent College, 1985. Honorary Research Fellow King’s College University of London, 1987-88. Graduate Research Seminar (With Dr. J. Champ) “Christianity, Politics, and Modern Society, Department of Christian Doctrine and History, King’s College, University of London, 1987-88. Rene M. Kollar Page 3 Guest Lecturer in Modern Church History, Department of Christian Doctrine and History, King’s College, University of London, 1988. Tutor in Ecclesiastical History, Ealing Abbey, London, 1989-90. Associate Editor, The American Benedictine Review, 1990-94. -
Les Secrets Du Titanic Le Vrai Visage De La Marseillaise Roman Prémonitoire, Manque De Cannots, Passagers Noirs, Orchestre Acharné
Ça M’INTÉRESSE HistoireSPÉCIAL ANECDOTES EXPLORER LE PASSÉ POUR COMRENDRE LE PRÉSENT FÉVRIER-MARS 2016 N°35 5,95€ VOYAGE SUR LA LUNE LE PLUS GROS MENSONGE DE L’HISTOIRE LES SECRETS DU TITANIC LE VRAI VISAGE DE LA MARSEILLAISE ROMAN PRÉMONITOIRE, MANQUE DE CANNOTS, PASSAGERS NOIRS, ORCHESTRE ACHARNÉ... LES DESSOUS DU NAUFRAGE LES 6 FEMMES D’ HENRY M03445 - 5,95 € 1 VIII Extrait de la marseillaise rédigée par Rouget de Lisle 2 LES PAROLES DE LA MARSEILLAISE À LA LOUPE Le lecteur averti qui se penchera sur les pa- Mugir ces féroces soldats ? roles de La Marseillaise, cet hymne national faisant la fierté de la nation française, y trou- Mugir? Sérieusement? T’avais pas bu un p’tit vera quelques anomalies croustillantes… Qui coup de pinard en trop, mon cher Rouget de plus est, point besoin d’aller fouiller dans les Lisle? Car que les choses soient bien claires… obscurs couplets qui co mposent ce long chant Dans un chant guerrier comme la Marseil- patriotique et que personne ne connaît… les laise, on s’attend à ce que des soldats rugissent premiers vers suffiront! comme des lions, pas qu’ils mugissent comme des bovins! Allons enfants de la Patrie, – Ah ah ah! J’avais jamais fait gaffe. C’est très Le jour de gloire est arrivé! drôle en tout cas! Contre nous de la tyrannie, – Oui, il est vrai que ça apporte une petite L’étendard sanglant est levé, (…) touche campagnarde bienvenue… Viens maintenant le moment que vous atten- Rien ne vous choque? Rouget de Lisle, l’auteur diez tous (si, si): LA phrase qui fait débat et des paroles, veut bien sûr dire: « L’étendard pour laquelle deux camps s’affrontent féroce- sanglant de la tyrannie est levé contre nous » ment (certains allant même jusqu’à réclamer (sinon, la phrase n’aurait aucun sens…). -
Vatican II Transforms the Church
April 2021 Saint Raphael Vatican II Transforms The Church by Joy Horvath he Second Vatican Council (Vatican II, 1962- T1965) has been compared to the Protestant Reformation in its scope and direction. What did it mean for the Catholic Church in America? In 1958, Pope Pius XII died. Cardinal Angelo Giuseppe Roncalli was elected Pope in 11 ballots, and chose the name John XXIII. At 76 years old, he was expected to be a “caretaker pope.” Less than one year later, in 1959, he surprised the Church and the world by calling a gathering of religious leaders to “open the windows and let in some fresh air.” Preparations began to convene 2860 bishops, thousands of sisters, auditors, laymen and laywomen, and non-Catholic observers at the Vatican. Opening ceremonies began in October, 1962; the group worked for three years, until 1965, and produced 16 documents. The results struck like a hurricane, with radical changes in the liturgy, religious life, and relations with other religions. Why did Pope John XXIII call the meeting? He had spent WWII in Turkey, was involved in Jewish Holocaust rescue, and supported the establishment of Israel in 1948. He also saw the societal changes breaking in the late 50’s and early 60’s—increasing secularism, shifting demographics of the Catholic Church, Communist governments, the Cold War, the Space Race. His intent was for the Church to reassess its role in this rapidly changing world. Continued on Page 2 This Issue: St. Raphael 1 Vatican II Transforms the Church Outreach programs to other Christian denominations On Holy Days, there was no question that one would Vatican II Transforms The Church resulted in groups like the Bay Ministerial attend Mass. -
Current Theology Christian Co-Operation
CURRENT THEOLOGY CHRISTIAN CO-OPERATION One of the most striking characteristics of the religious scene today is the assertion of a growing will among Christians to work together for a more human and Christian world-order, in the face of concerted, organized, and implacable forces that threaten to destroy the possibility of it. Christian co operation among men of different creeds in the interests of social reconstruc tion is a fact. The fact, of course, is simply massive in England. In the United States it has nowhere near the same proportions, but it is likely that it may assume them. The fact posits an essentialJy theological problem, that is being increas ingly felt as such by theologians. One of them writes: "The Catholic heart warms to such high and noble endeavor; the Catholic theologian knows it involves association with heretics and scents danger and difficulty. This attitude of the theologian, if left vague and confused, can cause misunder standing: to the layman, full of the possibilities of fruitful co--0peration, it can seem retrograde, unhelpful, suspicious of his zeal and enthusiasm in a good cause."1 It is, consequently, not surprising that a layman writes: "One of the next tasks in theology is, it seems to me, to dear up the prin ciples of that co-operation of men of different creeds which is required by the common good of temporal society." 2 Moreover, it has been pointed out by the Editor of Blackfriars that the task is not at all simple: "The whole question ... demands careful and pre cise theological expression to show how far colJaboration is possible. -
Durham E-Theses
Durham E-Theses A man of extremes - w.g. ward as a member of the church of England Miners, Michael Southworth How to cite: Miners, Michael Southworth (1987) A man of extremes - w.g. ward as a member of the church of England, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/6703/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk ABSTRACT Michael Southworth Miners M.A. 1987 'A Man of Extremes - V.'.G.. Ward as a Member of The Church of England' The purpose of this thesis is to examine the role of V/.G. Ward in the Oxford Movement, with specific reference to his series of Articles in the British Critic and his book 'The Ideal, of a Christian Church.' In the Introduction we examine Ward's family background, and his early education. -
Cardinal Wiseman and St Edmund's
chapter vi Cardinal Wiseman and St Edmund’s 1850-1865 n 1850 the Hierarchy was restored in England and Wales, and the system of dioceses with Iordinary bishops replaced the tired system of apostolic vicariates. Nicholas Wiseman was created Archbishop of Westminster and Cardinal. Bright opportunities existed alongside the inevitable practical problems; the division of the old vicariates into dioceses led to much discussion about the distribution of finances and jurisdiction. Many bishops hoped that each diocese would eventually have its own seminary, as the Council of Trent envisaged, and that the old Douay system of educating laics alongside clerics would soon come to an end. Moreover, while large Colleges such as St Edmund’s continued to train priests for several dioceses , the question arose of which bishop was in charge. It was a vexed question and in 1863 Rome eventually decided that the bishop in whose diocese the College was situated had spiritual jurisdiction and responsibility for the students’ care. Temporal matters, on the other hand, were the remit of the local bishops, which in St Edmund’s case meant Westminster and Southwark. Cardinal Wiseman had spent much of his life in Rome first as a student and then Rector of the Venerable English College. He had little sympathy with the conservatism of many ‘old’ English Catholics and wanted to introduce ‘Roman’ principles into his new diocese. In 1851 William Weathers was appointed President at St Edmund’s. The Cardinal wrote to Mgr Talbot, the Above: Cardinal Wiseman. English-born confidante of Pius IX, that with Cox’s departure St Edmund’s had been ‘cleared of Left: Wiseman Receiving Relic 1853. -
Fr Thomas Byles of the Titanic
Fr Thomas Byles of the Titanic The sinking of the ship RMS Titanic on 15 April 1912 has become a well-known event in world history and the subject of numerous books, films and even a Broadway musical. It was a tragic incident in which over 1,500 people lost their lives on the maiden voyage of a ship believed to be unsinkable. One of the passengers aboard the Titanic on that fateful voyage was an Edmundian: his name was Fr Thomas Byles. Family Roussel Davids Byles (who would adopt the name Thomas later) was born in Yorkshire on 26 February 1870, the eldest of seven children to Louisa Davids and Reverend Dr Alfred Holden Byles. He was named after his Huguenot ancestor François Roussel who arrived in England in 1684. Davids (ending in an 's') was Roussel's mother's maiden name. His father was a successful businessman and a Congregational minister, who was the first pastor of Headingley Hill Congregational Church, Leeds. One of Roussel’s uncles was Sir William Pollard Byles, a radical social reformer and Member of Parliament, and one of his sisters became a missionary in China. The Byles family from left standing: Roussel, Sir William Pollard Byles MP Winter, Louisa, William, Alfred & Lawrence; seated: Hilda, Helen & Mary Page 1 of 13 Education Roussel Byles was educated at Leamington College and Rossall School, Fleetwood, Lancashire. Here, between 1885 and 1889 he gained many prizes, particularly in mathematics, in which he won the chief honours for three years in succession. In 1889 he went to Balliol College, Oxford, where he studied mathematics, modern history Roussel Byles (left) at Rossall School and theology. -
Origins and Development of Religious Orders
ORIGINS AND DEVELOPMENT OF RELIGIOUS ORDERS William A. Hinnebusch, O.P. The article is from a Journal: Review for Religious. It helps us to understand the CONTEXT of St Ignatius while founding the Society of Jesus. An attentive study of the origins and history of religious orders reveals that there are two primary currents in religious life--contemplative and apostolic. Vatican II gave clear expression to this fact when it called on the members of every community to "combine contemplation with apostolic love." It went on to say: "By the former they adhere to God in mind and heart; by the latter they strive to associate themselves with the work of redemption and to spread the Kingdom of God" (PC, 5). The orders founded before the 16th century, with the possible exception of the military orders, recognized clearly the contemplative element in their lives. Many of them, however, gave minimum recognition to the apostolic element, if we use the word "apostolic" in its present-day meaning, but not if we understand it as they did. In their thinking, the religious life was the Apostolic life. It reproduced and perpetuated the way of living learned by the Apostles from Christ and taught by them to the primitive Church of Jerusalem. Since it was lived by the "Twelve," the Apostolic life included preaching and the other works of the ministry. The passage describing the choice of the seven deacons in the Acts of the Apostles clearly delineates the double element in the Apostolic life and underlines the contemplative spirit of the Apostles. -
Arundel to Zabi Brian Plumb
Arundel to Zabi A Biographical Dictionary of the Catholic Bishops of England and Wales (Deceased) 1623-2000 Brian Plumb The North West Catholic History Society exists to promote interest in the Catholic history of the region. It publishes a journal of research and occasional publications, and organises conferences. The annual subscription is £15 (cheques should be made payable to North West Catholic History Society) and should be sent to The Treasurer North West Catholic History Society 11 Tower Hill Ormskirk Lancashire L39 2EE The illustration on the front cover is a from a print in the author’s collection of a portrait of Nicholas Cardinal Wiseman at the age of about forty-eight years from a miniature after an oil painting at Oscott by J. R. Herbert. Arundel to Zabi A Biographical Dictionary of the Catholic Bishops of England and Wales (Deceased) 1623-2000 Brian Plumb North West Catholic History Society Wigan 2006 First edition 1987 Second, revised edition 2006 The North West Catholic History Society 11 Tower Hill, Ormskirk, Lancashire, L39 2EE. Copyright Brian Plumb The right of Brian Plumb to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988. Printed by Liverpool Hope University ‘Some of them left a name behind them so that their praises are still sung, while others have left no memory. But here is a list of generous men whose good works have not been forgotten.’ (Ecclesiasticus 44. 8-10) This work is dedicated to Teresa Miller (1905-1992), of Warrington, whose R.E. -
Article Review Towards a Richer Appreciation of the Oxford Movement
ecclesiology 16 (2020) 243-253 ECCLESIOLOGY brill.com/ecso Article Review ∵ Towards a Richer Appreciation of the Oxford Movement Paul Avis Durham University, Durham, UK, and University of Exeter, Exeter, UK [email protected] Stewart J. Brown, Peter B. Nockles and James Pereiro (eds), (2017) The Oxford Handbook of the Oxford Movement. Oxford: Oxford University Press. xx + 646 pages, isbn 978-0-19-958018-7 (hbk), £95.00. To read The Oxford Handbook of the Oxford Movement more or less from cover to cover has been a hugely rewarding experience, even though I am no stranger to its subject matter – the history and writings of the movement that cam- paigned to revive a catholic theology, practice and sensibility within the Church of England in the middle decades of the nineteenth century. In engag- ing with this book I am, in a sense, coming home. John Keble’s parochial ministry, John Henry Newman’s epistemology and ecclesiology, and Edward Bouverie Pusey’s sacramental and ecumenical theology have been deeply for- mative for me. And that is the spirit (or ethos in Tractarian-speak, as James Pereiro has shown)1 in which I approach this estimable example of the Oxford Handbook genre. The Oxford (or Tractarian) Movement was a creative upsurge of theological, pastoral and liturgical renewal which lasted from its arresting beginning with John Keble’s Assize Sermon and the first Tracts for the Times in 1833 to John 1 James Pereiro, ‘Ethos’ and the Oxford Movement: At the Heart of Tractarianism (Oxford: Oxford University Press, 2008). © paul avis, 2020 | doi:10.1163/17455316-01602007 This is an open access article distributed under the terms of the cc by 4.0Downloaded License. -
CORPORATE REUNION: a NINETEENTH- CENTURY DILEMMA VINCENT ALAN Mcclelland University of Hull
CORPORATE REUNION: A NINETEENTH- CENTURY DILEMMA VINCENT ALAN McCLELLAND University of Hull EFORE THE ADVENT of the Oxford Movement in 1833 and before the B young converts George Spencer and Ambrose Phillipps had, shortly before his death, enlisted the powerful support and encouragement of the aristocratic Louis de Quelin, Archbishop of Paris,1 in the establishment in 1838 of an Association of Prayers for the Conversion of England, the matter of the reunion of a divided Christendom had greatly engaged the attention of Anglican divines. Indeed, as Brandreth in his study of the ecumenical ideals of the Oxford Movement has pointed out, "there is scarcely a generation [in the history of the Church of England] from the time of the Reformation to our own day which has not caught, whether perfectly or imperfectly, the vision of a united Christendom."2 The most learned of Jacobean divines, Lancelot Andrewes, Bishop of Winchester under James I, regularly interceded "for the Universal Church, its confir mation and growth; for the Western Church, its restoration and pacifi cation; for the Church of Great Britain, the setting in order of the things that are wanting in it and the strengthening of the things that remain".3 In the anxiety to locate the needs of the national church within the context of the Church Universal, Andrewes was followed by a host of Carolingian divines and Settlement nonjurors, themselves the harbingers of that Anglo-Catholic spirit which gave life, albeit by means of a prolonged and painful Caesarian section, to the vibrant Tractarian quest for ecclesial justification.