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Ecclesiastical Circumscriptions and Their Relationship with the Diocesan Bishop
CANON 294 ECCLESIASTICAL CIRCUMSCRIPTIONS AND THEIR RELATIONSHIP WITH THE DIOCESAN BISHOP What is the relationship of the faithful in personal ecclesiastical circumscriptions to the local diocesan bishop? OPINION The Apostolic See, in the Annual General Statistical Questionnaire, asks diocesan bishops the number of priests in the ecclesiastical circumscription of the diocese, their country of origin and whether they are diocesan or religious. The fact that the diocesan bishop is answering these questions indicates the close relationship between himself and any personal Ecclesiastical Circumscription. Canons 215 and 216 of the 1917 Code required that ecclesiastical circumscriptions be territorial within a diocese and an apostolic indult was needed, for example, to establish personal parishes for an ethnic group of the faithful. After World War II, Pope Pius XII provided for the pastoral care of refugees and migrants in his apostolic constitution Exsul Familia in 1952. Chaplains for migrants were granted special faculties to facilitate pastoral care without receiving the power of jurisdiction or governance. The Second Vatican Council admitted personal criteria in ecclesiastical organisation. The decree Christus Dominus 11 held that the essential element of a particular Church is personal, being a “portion of the people of God”. Personal factors are crucial to determine the communitarian aspect of the makeup of a community. After Vatican II, the Code of Canon Law needed revision. The Synod of Bishops in 1967 approved the principles to guide the revision of the code. The eighth principle stated: “The principle of territoriality in the exercise of ecclesiastical government is to be revised somewhat, for contemporary apostolic factors seem to recommend personal jurisdictional units. -
US Bishops Pass Measures to Investigate And
U.S. bishops pass measures to investigate and prevent abuse The U.S. bishops’ conference voted to approve proposals intended to respond to recent scandals involving sexual abuse, coercion, and cover-up on the part of bishops, most notably former cardinal Theodore McCarrick and the disgraced Bishop Michael Bransfield. The bishops, gathered in Baltimore for their spring General Assembly, voted overwhelmingly June 13 in favour of three measures aimed at building processes to address episcopal misconduct or neglect, and the ongoing crisis of credibility widely perceived to overshadow ongoing work to eliminate sexual abuse from the Church. Bishop Bransfield, of Wheeling-Charleston, W. Va. is accused of sexual assault. Pope Francis removed McCarrick from the priesthood in February after he was found guilty of abuse. The assembly approved protocol explaining the powers of a diocesan bishop to curtail the public ministry of a retired bishop in his former diocese by a margin of 212-4. They also approved a set of directives applying in the U.S. the new universal norms for investigating allegations against bishops promulgated by Pope Francis in Vos estis lux mundi. After initial discussion earlier this week, they were presented to bishops with an explicit exhortation for metropolitan bishops to appoint “on a stable basis, even by means of an ecclesiastical office, a qualified lay person” to receive allegations against bishops and work with the metropolitan in any subsequent investigation. The directives were approved by 218-1. The bishops also approved a joint statement, Affirming Our Episcopal Commitments, establishing a non-binding moral commitment by bishops to hold themselves to the same standards and measures as are currently applied to their priests and deacons. -
Saint Joseph ROMAN CATHOLIC Church
Saint Joseph ROMAN CATHOLIC Church 973-383-1985 Schedule of Masses Weekdays Monday-Friday at 12:05pm Weekends Saturday (Sunday Vigil) at 5:00pm Sunday at 8:00am, 9:30am & 11:30am Confession Saturday at 4:00-4:30pm (or by appointment) Twenty-sixth Sunday in ordinary time - September 27, 2020 Our Parish Family is Served By Weekly Mass Intentions Father ST Sutton, Pastor Saturday 9/26 5:00pm Potenza Casella 973-383-1985 - [email protected] Carmela & Salvator Giacino Father Alexander Londono, Migrant Ministry Sunday th 8:00am Intentions of Father Michael [email protected] September 27 th Davitti (50 Anniversary) Father Edward Davey, Pastor Emeritus Twenty-Sixth Sunday in 9:30am Robert Morsell Deacon Thomas Zayac, Deacon Ordinary Time Barbara Farren [email protected] Karen Glowatski, Office Administrator 11:30am Giovannina Fiore Intentions of the Police 973-383-1985 - [email protected] Doreen Zimmerman, Administrative Assistant 973-383-1985 - [email protected] Monday 9/28 12:05pm Francis Alonso Christine Shell, Director of Food Pantry Tuesday 9/29 12:05pm Deceased Members of the 973-383-1985 - [email protected] Hayek Family Wednesday 9/30 12:05pm Andrew George Major, Jr. Faith Formation - 973-383-8413 [email protected] Thursday 10/1 12:05pm Joan Dooney Friday 10/2 12:05pm Joshua Thomas Kelly Robinson, Director of Music Ministry & Tammi Torres [email protected] Saturday 10/3 5:00pm Frank & Jean Zoch Sharon Eltzholtz, Bulletin Assistant Barbara Hamilton [email protected] -
Legalization of Greek Catholic Church in Czechoslovakia in 1968
E-Theologos, Vol. 1, No. 2 DOI 10.2478/v10154-010-0017-3 Legalization of Greek Catholic Church in Czechoslovakia in 1968 Jaroslav Coranič University of Prešov in Prešov, Faculty of Greek-Catholic Theology A re-legalization of the Greek Catholic Church in Czechoslovakia was one of the most important results of the revival of socio - political process of the Prague Spring. This Church, unlike the Roman Catholic Church in the period 1950 - 1968 did not even exist legally. It was due to power interference of the communist state power in 1950. The plan of Commu- nist Party assumed the "transformation" of Greek Catholic Church into the Orthodox one. Procedure of liquidation of the Greek Catholic Church later came to be known as Action "P". Its climax came in April 28th 1950, when “sobor of Presov”, being prepared for a longer time, took place. The gath- ering in “sobor” manipulated by the communists declared in “sobor” the abolition of the Union with the Vatican, as a result the Greek Catholic Church ceased exist in Czechoslovakia and the clergy and faithful were meant to became the members of the Orthodox Church.1 In fact only a small part of the Greek Catholic clergy succumbed to power pressure and accepted Orthodoxy. Church leaders, as well as many priests who refused to change to the Orthodox have been arrested and sentenced to many years of punishment. The other Greek-Catholic clergy and their families were deported to the Czech lands and were forbidden to perform a duty of priestly ministry and banned from staying in eastern Slovakia for several years. -
Texas Bishop Says He Is Saddened That Defending the Gospel Is Considered ‘Bold’
Texas bishop says he is saddened that defending the Gospel is considered ‘bold’ Bishop Joseph E. Strickland of Tyler, Texas, wouldn’t label himself as “bold.” “Talk to one of my siblings; I’m No. 5 of six kids,” Bishop Strickland recently told Our Sunday Visitor in an interview. “If you talk to my older brother, Paul, and ask, ‘Would you describe your little brother Joe as a bold man?’ he’d probably say, ‘Joe’s a nice guy, but I don’t think bold would be the word.'” But Bishop Strickland’s staunch defense of Church teaching and strong advocacy for transparency in the wake of the recent clergy abuse scandals — more widely pronounced in recent years thanks to social media — really can’t be described as anything but. While he speaks simply and almost understatedly, Bishop Strickland also manages to be both blunt and direct. “Honestly, I guess I’m bold enough to just say what I think,” he said. Even “if it gets me in trouble — sometimes it does — I’m going to be true to what I believe. It really saddens me to be considered bold for simply reading the Catechism out loud.” “When I was ordained a bishop almost seven years ago, I said I’d guard the deposit of Faith entire and incorrupt,” Bishop Strickland said. “That’s what I’m trying to do. It shouldn’t be considered bold to simply uphold my promises. It’s a basic job description.” In a wide-ranging conversation, Bishop Strickland shared many of his thoughts about the Church today, including internal divisions, the challenges and joys of living the Faith, the ongoing clergy sex abuse crisis and the path toward healing. -
January 2009 the Real Reason for the Society's Stand the State Of
THE ANGELUS ENGLISH-LANGUAGE ARTICLE REPRINT Let your speech be “Yes, yes: no, no”; whatever is beyond these comes from the evil one. (Mt. 5:37) January 2009 Reprint #84 THE STATE OF NECEssITY In a letter dated July 8, 1987, Archbishop Lefebvre Rome’s extended hand, and, following its founder, the wrote to Cardinal Ratzinger: “The permanent will to Society of St. Pius X always remains ready to respond annihilate Tradition is a suicidal will, which justifies, favorably to the opportunity of these discussions with by its very existence, true and faithful Catholics when the authorities of the hierarchy. But these contacts have they make the decisions necessary for the survival of only one goal: to let the pure and integral voice of the Church and the salvation of souls.”1 In his homily Catholic Tradition be heard in Rome so that it might on the day of the episcopal consecrations of June 30, recover its rights in the whole Church. The discussions 1988, the Archbishop returned to this rule, from which will be in vain for as long as Rome maintains in he deduced the legitimacy of his actions. “Thus,” he principle the corrupted teachings of the Second Vatican explained, “we find ourselves in a case of necessity.... Council. This is why we are convinced that, by the act of these Things stand thus because the liturgical and consecrations today, we are obeying...the call of God.”2 doctrinal Tradition reigning prior to Vatican II is not just one form of Catholic expression among others in The Real Reason the Church. -
HISTORICAL ESSAYS About the Armenian Catholic Community in Armenia, Georgia and Oriental Europe
HISTORICAL ESSAYS About the Armenian Catholic Community in Armenia, Georgia and Oriental Europe. Written by S. E. Archbishop Nerses Der-Nersessian 1. ORIGIN OF CATHOLICS IN ARMENIA The story of Armenian Catholics in Armenia and the Caucasus is long. There is no doubt that their roots go back many centuries and involve an interminable and controversial Christology concerning the Chalcedonies tradition. Historically, the Armenian Catholic community was characterized by migrations, which took place in the first quarter of the nineteenth century after the Russian– Turkish Adrianupol Alliance (1829). Seeking to escape the brutal conditions of the Ottoman Empire, Armenian Catholics left cities such as Karin-Erzerum, Alashkert and Mush and found sanctuary within the Russian Empire. New villages were created and the church was stabilized in the Shirak, Tashir and Lori regions of modern day Armenia, as well as in Javakhk, currently the Georgian provinces of Akhaltsikhe, Akhalkalaki and Ninodzminda (formerly Bogdanovka). Churches, schools and hospitals were built, organized by clergies and priests. They contributed to the Armenian Catholic Hierarchy with diocesan members and prominent monks educated in Mechitarist Congregation of Venice and Vienna and in Patriarchal Convent of Bzommar in Lebanon. The Armenian Catholic Church enjoyed a glorious century. Near the end of the nineteenth century, the Holy Seat of Rome created an ecclesiastical organization, and with the blessing of Russia’s imperial czarist government, designated the city of Saratov as the Armenian Catholics’ center. In 1909, Reverend Sarghis Der-Abrahamian [born Alexandrapol (currently Gümri) 1868, died Rome as an Archbishop 1952] was nominated Apostolic Administrator for Armenian Catholics in the Caucasus. -
Unionville Bulletin
Saint Mary Weekly Readings Remain in me as I remain in you, says the Lord. www.usccb.org/bible/readings Iglesia Católica Whoever remains in me bears much fruit. Nov 19, Sunday-Domingo 101 Baker Street 33rd Sunday Ordinary Time Milan, MO Permanezcan en mí y yo en ustedes, dice el Señor; Prv/Prov 31:10-13, 19-20, 30-31 63556 el que permanece en mí da fruto abundante. 1 Thes/Tes 5:1-6 Mt 25:14-30 www.stmary.church Nov 20, Monday-Lunes Diácono John Weaver 1 Mc 1:10-15, 41-43, 54-57, 62-63 Pastoral Administrator Date/Fecha Sábado 5:30 pm Misa Ministerial Assignments Sun 8:30 am Lk/Lc 18:35-43 [email protected] (573) 864-5502 Director of Worship Nov 18-19 Roman Terry / Shelly Nov 21, Tuesday-Martes Nov 25-26 Jeronimo Terry / Shelly Presentation of Mary Padre Dylan Schrader 2 Mc 6:18-31 Sacramental Ministe Altar Server/Acolyte/Acólitos Nov 18-19 Geneva, Andrew, Jocelyn Geneva/Marian Lk/Lc 19:1-10 [email protected] Nov 25-26 Mainor, Alex, Ismael Dominic Nov 22, Wednesday-Miércoles St Cecilia Audio/Visual Nov 18-19 Erick Ryan 2 Mc 7:1, 20-31 Nov 25-26 Angel Ryan 33rd Sunday in Ordinary Time, Year A, Lk/Lc 19:11-28 33° Domingo del Tiempo Ordinario, el año A Lector Nov 18-19 Janissa y Fernando Joan Smith Nov 23, Thursday-Jueves Nov 25-26 Erick y Virginia M Joan Smith Thanksgiving / Acción de Gracias del Evangelio de San Mateo Sir 50:22-24; 1 Cor 1:3-9 November/Noviembre 18/19, 2017 Palabra de Dios por los niños Nov 18-19 Mariam y Cecelia Mariam Lk/Lc 17:11-19 Nov 25-26 Mariam y Cecelia Mariam Nov 24, Friday-Viernes From The Deacon’s Desk.. -
Note: Due to Leadership Changes in the Seminary Department, This Volume Was Actually Published in September 2014
SEMINARY JOURNAL VOLUME 19 NUMBER TWO FALL 2013 Note: Due to leadership changes in the Seminary Department, this volume was actually published in September 2014. The Seminary Journal is a journal of opinion, research and praxis in the field of seminary education and formation for priesthood within the Roman Catholic tradition. Articles are selected, edited and published by the Executive Director of the Seminary Department of the National Catholic Educational Association. Msgr. Jeremiah McCarthy, Executive Editor Katherine Schmitt, M.Div., Associate Editor Dr. Sebastian Mahfood, OP, Associate Editor Melissa Von Rohr, Copy Editor Heidi Golicz-Miranda, Graphic Designer i Seminary Journal Distribution Policy Seminary Journal is published 3 times a year: spring, fall and winter. NCEA Seminary Department members are entitled to 6 copies of the Seminary Journal. They are mailed to the president/rector, the academic dean, three directors of formation and the librarian. Additional copies may be purchased based on the following pricing structure: Subscriptions & Back Issues Individual Subscriptions: $20.00 per volume year. Multiple Copies & Back Issues: 1-5 copies: $8.00 each 6-9 copies: $5.00 each 10 or more copies: $3.00 each Make checks payable in U.S. currency to “NCEA Seminary Department” and send with your order to the following address: NCEA Seminary Department Suite 525 1005 North Glebe Road Arlington, VA 22201 Telephone: (571) 257-0010 Fax: (703) 243-0025 E-Mail: [email protected] Web site: www.ncea.org Call for Articles The Seminary Journal editors welcome articles related to seminary life, policy issues and the priestly formation process. If you would like to submit an idea for an article or a document, please contact us as soon as possible. -
Catholic Church Statistics
Agenzia FIDES – 19 October 2019 Special Feature for 93rd Mission Sunday - 20 October 2019 EXTRAORDINARY MISSIONARY MONTH OCTOBER 2019 CATHOLIC CHURCH STATISTICS WORLD POPULATION – CATHOLICS PERSONS/CATHOLICS PER PRIEST ECCLESIASTICAL CIRCUMSCRIPTION – MISSION STATIONS BISHOPS PRIESTS PERMANENT DEACONS RELIGIOUS MEN AND WOMEN, MEMBERS OF SECULAR INSTITUTES LAY MISSIONARIES, CATECHISTS MAJOR SEMINARIANS – DIOCESAN AND RELIGIOUS MINOR SEMINARIANS – DIOCESAN AND RELIGIOUS CATHOLIC SCHOOLS AND PUPILS CATHOLIC INSTITUTES FOR HEALTHCARE, SOCIAL ASSISTANCE, CHARITY WORK CIRCUMSCRIPTIONS DEPENDENT ON THE CONGREGATION FOR THE EVANGELIZATION OF PEOPLES OVERALL WORLD PICTURE Agenzia Fides “Palazzo di Propaganda Fide” - 00120 Città del Vaticano - tel. 06 69880115 - fax 06 69880107 - E-mail: [email protected] FIDES SERVICE - FIDESDIENST - AGENCE FIDES - AGENZIA FIDES - AGENCIA FIDES - FIDES SERVICE – FIDESDIENST WORLD MISSION DAY CATHOLIC CHURCH STATISTICS 2019 Vatican City (Agenzia Fides) – As every year, in view of World Mission Day, which this year celebrates its 93rd anniversary on Sunday, October 20, within the context of the Extraordinary Missionary Month of October 2019, announced by Pope Francis to mark the 100th anniversary of Pope Benedict XV’s Apostolic Letter ‘Maximum Illud’, Fides News Service offers some statistics chosen to give a panorama of the missionary Church all over the world. The tables are taken from the latest edition of the “Church’s Book of Statistics” published (updated to 31 December 2017) regarding members of the Church, church structures, healthcare, welfare and education. Please note that variations, increase or decrease, emerging from our own comparison with last year's figures, are marked increase + or decrease – in brackets World population To 31 December 2017 the world population was 7.408.374.000 with an increase of 56.085.000 units compared to the previous year. -
Basic Norms for the Formation of Permanent Deacons
(BNFPD) BASIC NORMS FOR THE FORMATION OF PERMANENT DEACONS and (DMLPD) DIRECTORY FOR THE MINISTRY AND LIFE OF PERMANENT DEACONS CONGREGATION FOR CATHOLIC EDUCATION CONGREGATION FOR THE CLERGY LIBRERIA EDITRICE VATICANA VATICAN CITY 1998 CONGREGATION FOR CATHOLIC EDUCATION CONGREGATION FOR THE CLERGY JOINT DECLARATION AND INTRODUCTION JOINT DECLARATION The permanent Diaconate, restored by the Second Vatican Council, in complete continuity with ancient Tradition and the specific decision of the Council of Trent, has flourished in these last decades in many parts of the Church — with promising results, especially for the urgent missionary work of new evangelisation. The Holy See and many Episcopates, in promoting this ecclesial experience, have continually afforded norms and guidelines for the life and formation of deacons. The growth of the permanent Diaconate, however, now gives rise to a need for a certain unity of direction and clarification of concepts, as well as for practical encouragement and more clearly defined pastoral objectives. The total reality of the Diaconate — embracing its fundamental doctrinal vision, discernment of vocation, as well as the life, ministry, spirituality and formation of deacons — calls for a review of the journey thus far made, so as to arrive at a global vision of this grade of Sacred Orders corresponding to the desire and intention of the Second Vatican Council. Following the publication of the Ratio fundamentalis institutionis sacerdotalis on priestly formation and the Directory on the Ministry and Life of Priests, the Congregation for Catholic Education and the Congregation for the Clergy, completing the treatment of what pertains to the Diaconate and the Priesthood, the objects of their competence, now wish to devote particular consideration to the subject of the permanent Diaconate. -
The Relations of the Catholic Church with Georgian Christianity in Modern History
Journal of Eastern Christian Studies 67(3-4), 347-373. doi: 10.2143/JECS.67.3.3149539 © 2015 by Journal of Eastern Christian Studies. All rights reserved. THE RELATIONS OF THE CATHOLIC CHURCH WITH GEORGIAN CHRISTIANITY IN MODERN HISTORY JOHN FLANNERY THE ORIGINS OF CHRISTIANITY IN GEORGIA The historical origins of Christianity in Georgia are ancient. Tradition has St. Andrew and St. Matthias the Canaanite both preaching the Gospel in Western Georgia, while other sources posit the presence in Eastern Georgia of Bartholomew and Thaddeus, also claimed as the evangelisers of neigh- bouring Armenia. The prevalence of Christianity in eastern Georgia is dif- ficult to quantify before the fourth century, with the conversion of Mirian III (r. 284-361) and his family, following which Christianity came under state protection. His conversion by Saint Nino is generally dated to around 337,1 and the event is recorded in the Latin text of Rufinus’ Ecclesiastical History (c. 402), while the oldest existing record in Georgian dates from the 7th c. Conversion of Kartli, and a much more elaborate version appears in the 9th or 10th c. Life of Nino. The conversion of the west Georgian kingdom was more gradual, with Christianity being officially embraced in 523.2 Early Christianity in the cosmopolitan pre-modern Caucasus, situated at the crossroads between Europe and Asia, was characterised by tremendous diversity, inclusiveness and a degree of syncretism. Under the ecclesiastical jurisdiction of the Apostolic See of Antioch from the second decade of the 1 The conversion of the West Georgian kingdom was more gradual, with Christianity being officially embraced in 523.