Cornelia in Rome Lancaster.Pdf
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
Religious Consecration and the Solemnity of the Vow in Thomas Aquinas’S Works
Mirator 19:1 (2018) 32 Towards a Sacralization of Religious Vows? Religious Consecration and the Solemnity of the Vow in Thomas Aquinas’s Works AGNÈS DESMAZIÈRES homas Aquinas most likely took the Dominican cloth in 1244, in Naples, against the will of This parents who had destined him to the well-established Benedictine convent of the Monte Cassino, where he had been schooled. Kidnapped by his brothers, he spent two years imprisoned in the family castles of Montesangiovanni and Roccasecca, before being released and joining again the Dominicans. The various biographers of Thomas Aquinas granted importance to this episode, relating it with lively and epic details. Marika Räsänen has skillfully demonstrated how the episode of Thomas’s change of clothing was crucial in the construction of the ‘Dominican identity’ in a time when the Order of Preachers was struggling recruiting new candidates.1 Yet, I would highlight in this article a complementary issue: when Thomas Aquinas entered the Dominican Order, the doctrine and rites of incorporation to a religious order were still in a phase of elaboration. Thomas’s doctrine itself evolved significant- ly, moving from a juridical conception of religious vows, characteristic of his early writings, to a sacral one, inspired by a return to patristic and monastic traditions, in his later works. In the first centuries after Christ, the monk accomplished his integration to the monastery through a simple change of clothing, which intervened after a period of probation, lasting from a few days to a full year. At first, the commitment to a monastic rule was only tacit. -
Road to Emmaus Journal
A JOURNAL OF ORTHODOX FAITH AND CULTURE ROAD TO EMMAUS Help support Road to Emmaus Journal. The Road to Emmaus staff hopes that you find our journal inspiring and useful. While we offer our past articles on-line free of charge, we would warmly appreciate your help in covering the costs of producing this non-profit journal, so that we may continue to bring you quality articles on Orthodox Christianity, past and present, around the world. Thank you for your support. Please consider a donation to Road to Emmaus by visiting the Donate page on our website. WHERE THE CROSS DIVIDES THE ROAD: THOUGHTS ON ORTHODOXY AND ISLAM In Part II of a wide-ranging interview, Dr. George Bebawi speaks of his experience of Orthodoxy in England with Russian Orthodox émigrés, clergy, and theologians; his concern about the vul- nerability of Christian youth in the West; and his observations on Judaism and Islam in relation to Orthodoxy. Born in Egypt in 1938, Dr. George graduated from the Coptic Orthodox Theological College in Cairo after a rich spiritual youth spent in the company of contemporary 20th-century Coptic Egyptian desert fathers of Cairo and Scetis. (See Road to Emmaus, Summer, 2009, Issue 38). He went on to attend Cambridge University on scholarship, where he studied Theology, Patristics, and Biblical Criticism, receiving an M.Lit and Ph.D at Cambridge University in 1970. Dr. George taught Theology, Patristics, Church History, and Islamic studies at Orthodox, Catholic and Prot- estant seminaries in Europe, the Middle East, and the United States. His hopes for Christian unity also motivated him to serve on various committees of the World Council of Churches and in the Secretariat for Christian Unity at the Vatican. -
Cornelia Connelly, SHCJ
Table of Contents Cornelia Connelly, SHCJ (1809-1879) 4 The Early Years 8 Converting to Catholicism 10 Agonizing Losses 12 The Ultimate Sacrifice 14 Meeting the “Wants of the Age” 16 Transitions & Compromises 18 The Society’s Roots 20 St. Leonards-on-Sea 22 Testing the Limits 24 Struggles & Scandals 26 A Flourishing Community 28 2 Cornelia Connelly, SHCJ (1809-1879) “I hope always to be able to do something for His glory, be it only in not resisting His grace.” • Cornelia Connelly The life of Cornelia Connelly was anything but typical. Born in Philadelphia, Pennsylvania on January 15, 1809, Cornelia defined the norms of her time. She became a wife, mother to five children, Catholic nun, and ultimately, the Foundress of the Society of the Holy Child Jesus, an order of Roman Catholic Sisters. Cornelia’s spirit of infinite love, compassionate zeal, and steadfast faith continues to influence the work that the Sisters of the Holy Child do today. During this year of celebration marking the 200th Anniversary of Cornelia’s birth, we gather to honor her, as well as to celebrate her legacy and the service that changes the lives of people around the world. Learn more about Cornelia. Table of Contents 4 “Since graduating from Rosemont College, I’ve grown to appreciate Cornelia’s life story even more. Her faith and mission were profound, especially in the midst Cornelia lived during the 1800s, and as Sr. Radegune Flaxman of great personal struggle.” writes in her book, A Woman Styled Bold, “In an age when women were regarded as men’s property, when society and the Church —Pat Ciarrocchi, Rosemont College Alum ’74 expected them to be unquestioningly obedient and submissive, Cornelia struggled to retain her integrity and to be true to her God. -
Book of Common Prayer, Formatted As the Original
The Book of Common Prayer, Formatted as the original This document was created from a text file through a number of interations into InDesign and then to Adobe Acrobat (PDF) format. This document is intended to exactly duplicate the Book of Common Prayer you might find in your parish church; the only major difference is that font sizes and all dimensions have been increased slightly (by about 12%) to adjust for the size difference between the BCP in the pew and a half- sheet of 8-1/2 X 11” paper. You may redistribute this document electronically provided no fee is charged and this header remains part of the document. While every attempt was made to ensure accuracy, certain errors may exist in the text. Please contact us if any errors are found. This document was created as a service to the community by Satucket Software: Web Design & computer consulting for small business, churches, & non-profits Contact: Charles Wohlers P. O. Box 227 East Bridgewater, Mass. 02333 USA [email protected] http://satucket.com Concerning the Service Christian marriage is a solemn and public covenant between a man and a woman in the presence of God. In the Episcopal Church it is required that one, at least, of the parties must be a baptized Christian; that the ceremony be attested by at least two witnesses; and that the marriage conform to the laws of the State and the canons of this Church. A priest or a bishop normally presides at the Celebration and Blessing of a Marriage, because such ministers alone have the function of pronouncing the nuptial blessing, and of celebrating the Holy Eucharist. -
The Constitution and the Statutes
The Constitution and the Statutes of the Swiss-American Benedictine Congregation Established by the General Chapter Changes Approved by CIVC – September 21, 2005 and summer 2008 Contents Preface Section I: Of the Nature and Purpose of the Congregation C 1-5 Section II: Norms for the Individual Monasteries A. Of the Organs of Government of the Monastery C 6-8; S 1-5 1. Of the Chapter C 9-10; S 6-10 2. Of the Abbot C 11-20; S 11-26 3. Of the Council C 21-23; S 27-29 4. Of Delegated Authority C 24-25; S 30-31 B. Of Order in the Community S 32-33 C. Of Claustral and Secular Oblates S 34-35 D. Of Novitiate and Profession, and of the Juniors C 26; S 36 1. Of the Novitiate C 27-31; S 37-41 2. Of Profession and the Temporarily Professed C 32-38; S 42-43 3. Of the Effects and Consequences of the Vows a. Stability, and Fidelity to the Monastic Way of Life C 39-42 b. Obedience C 43 c. Consecrated Celibacy C44 d. Poverty and the Sharing of Goods C 45-46; S 44-46 E. Of the Component Elements of Monastic Life 1. Of Common Prayer and the Common Life C 47-49; S 47-48 2. Of Private Prayer and Monastic Asceticism C 50-52; S 49 3. Of Work and Study C 53-54; S 50 4. Of Penalties and Appeals C 55-57; S 51-52 5. Of Financial Administration S 53-56 6. -
Book of Common Prayer
the book of common prayer and administration of the s a c r a m e n t s with other rites and ceremonies of the church According to the use of the anglican church in north america Together with the new coverdale psalter anno domini 2019 anglican liturgy press the book of common prayer (2019) Copyright © 2019 by the Anglican Church in North America The New Coverdale Psalter Copyright © 2019 by the Anglican Church in North America Published by Anglican Liturgy Press an imprint of Anglican House Media Ministry, Inc. 16332 Wildfire Circle Huntington Beach, CA 92649 Publication of the Book of Common Prayer (2019), including the New Coverdale Psalter, is authorized by the College of Bishops of the Anglican Church in North America. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law, and except as indicated below for the incorporation of selections (liturgies) in bulletins or other materials for use in church worship services. First printing, June 2019 Second (corrected) printing, November 2019 Third printing, November 2019 Quotations of Scripture in the Book of Common Prayer (2019) normally follow the ESV® Bible (The Holy Bible, English Standard Version®) except for the Psalms, Canticles, and citations marked with the symbol (T), which indicates traditional prayer book language. The ESV Bible copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. ESV Text Edition: 2016. -
Marren Akoth AWITI, IBVM Thesis Submitted to the Faculty of Canon
FORMATION OF WOMEN RELIGIOUS DURING THE PERIOD OF TEMPORARY VOWS WITH PARTICULAR REFERENCE TO THE RELIGIOUS INSTITUTE OF THE BLESSED VIRGIN MARY (LORETO SISTERS) Marren Akoth AWITI, IBVM Thesis submitted to the Faculty of Canon Law, Saint Paul University, Ottawa, Canada, in partial fulfillment of the requirements for the degree of Doctor of Canon Law Faculty of Canon Law Saint Paul University ©Marren Akoth AWITI, Ottawa, Canada, 2017 ii ABSTRACT The Church instructs that the formation of religious after first profession, already begun in the novitiate, is to be perfected so that they may acquire the necessary maturity to lead the life of the institute more fully and to carry out its mission more effectively, mindful of the needs of the Church, mission of the institute and condition of people and times (c. 659 § 1). Formation after first profession for non-clerical religious is an innovation of Vatican II. The document Renovationis causam recognizes the necessity and significance of post-novitiate formation in helping the temporarily professed religious attain the required growth towards maturity necessary for permanent commitment. With the promulgation of the 1983 Code of Canon Law, post-novitiate formation is accorded formal legislation and recognized as an intrinsic aspect of religious life. The Code specifies its aims, dimensions and pedagogy, leaving its structure and duration to be designed by individual institutes. The Church requires that each institute draw up a ratio which is structured according to the provisions of universal norms at the same time allowing some latitude for necessary adaptations of aspects which may require revision. Despite the provisions specified in the universal law, together with further directives given in subsequent Holy See documents, formation of religious continues to be a constant challenge to the Church as well as religious institutes. -
Nomination of Historic Building, Structure, Site, Or Object
NOMINATION OF HISTORIC BUILDING, STRUCTURE, SITE, OR OBJECT PHILADELPHIA REGISTER OF HISTORIC PLACES PHILADELPHIA HISTORICAL COMMISSION SUBMIT ALL ATTACHED MATERIALS ON PAPER AND IN ELECTRONIC FORM (CD, EMAIL, FLASH DRIVE) ELECTRONIC FILES MUST BE WORD OR WORD COMPATIBLE 1. ADDRESS OF HISTORIC RESOURCE (must comply with an Office of Property Assessment address) Street address: 3819-31 Chestnut Street Postal code: 19106 Councilmanic District: 3rd 2. NAME OF HISTORIC RESOURCE Historic Name: St. Leonard’s Academy of the Holy Child Jesus Current/Common Name: St. Leonard’s Court 3. TYPE OF HISTORIC RESOURCE Building Structure Site Object 4. PROPERTY INFORMATION Occupancy: occupied vacant under construction unknown Current use: Offices 5. BOUNDARY DESCRIPTION See Attached 6. DESCRIPTION See Attached 7. SIGNIFICANCE Please attach the Statement of Significance. Period of Significance (from year to year): from _________1867 to _________1981 Date(s) of construction and/or alteration:_1867;____________________________________ c.1875; 1893; 1924 _________ Architect, engineer, and/or designer:________________________________________ _________ Builder, contractor, and/or artisan:__________________________ _________________________ Original owner:_________________________________________________________Sisters of Sharon/Society of the Holy Child Jesus _________ Other significant persons:_________________________________________________Cornelia Connelly _________ CRITERIA FOR DESIGNATION: The historic resource satisfies the following criteria for designation -
Sacred Bonds in the Consecrated Life
78 SACRED BONDS IN THE CONSECRATED LIFE By GERMAIN LESAGE F o R MANY centuries, theologians have taught us that there is only one way of being co-opted into the religious state of life -- the vow. Now, however, Lumen Gentium, in its chapter on religious, declares that they bind themselves to the practice of the evangelical counsels not simply by vows, but by 'other sacred bonds similar in nature to vows' (44). And the same text goes on to say that the consecration deriving from religious profession will be 'the more perfect in proportion as the indissoluble union of Christ with his bride the Church is re-presented in the strength and permanence of the bonds' (ibid.). The declaration is an open invitation to historians, theologians and canonists to investigate the doctrinal and traditional foundations of the form and object of the obligation involved in the profession of the counsels, in these cases where the sacred bond is not the vow. In other words the Council has judged it appropriate to consider the reasons according to which the evangelical counsels proper to the consecrated life can be practised in a variety of ways, and also how people can dedicate themselves in various ways with a permanence that is also supernatural. From the various post-conciliar documents and the general lines of revision set out in the draft Canon Law, we learn that the consecrated life can be of four kinds: the religious community, the society of the common life, the secular institute and the eremitical life. The purpose of this paper is, on the basis of these four types, to inquire how, at various times and according to the variety of theological opinion, the christian faithful who 'are more intimately consecrated to the divine service', 1 have bound themselves or can still do so today in a supernatural and permanent way to that state of life which, known in the past as the 'religious life', is now to be designated 'the consecrated life'. -
Papal Documents from the Early Years of the Society of Jesus in English Translation
Papal Documents from the Early Years of the Society of Jesus in English Translation Translated by Philip R. Amidon, S.J. 52/2 SUMMER 2020 THE SEMINAR ON JESUIT SPIRITUALITY Studies in the Spirituality of Jesuits is a publication of the Jesuit Conference of Canada and the United States. The Seminar on Jesuit Spirituality is composed of Jesuits appointed from their provinces. The seminar identifies and studies topics pertaining to the spiritual doctrine and practice of Jesuits, especially US and Canadian Jesuits, and gath- ers current scholarly studies pertaining to the history and ministries of Jesuits throughout the world. It then disseminates the results through this journal. The opinions expressed in Studies are those of the individual authors. The subjects treated in Studies may be of interest also to Jesuits of other regions and to other religious, clergy, and laity. All who find this journal helpful are welcome to access previous issues at: [email protected]/jesuits. CURRENT MEMBERS OF THE SEMINAR Note: Parentheses designate year of entry as a seminar member. Casey C. Beaumier, SJ, is director of the Institute for Advanced Jesuit Stud - ies, Chestnut Hill, Massachusetts. (2016) Brian B. Frain, SJ, is Assistant Professor of Education and Director of the St. Thomas More Center for the Study of Catholic Thought and Culture at Rockhurst University in Kansas City, Missouri. (2018) Barton T. Geger, SJ, is chair of the seminar and editor of Studies; he is a research scholar at the Institute for Advanced Jesuit Studies and assistant professor of the practice at the School of Theology and Ministry at Boston College. -
From the Bishop
From the Bishop At our convention in November 2009, I announced my intention to permit the blessing of same- gender unions in the Diocese of Southern Ohio, beginning in Easter of 2010. At that time, I named a task force of clergy and laity whom I asked to assist me in working out the procedures and requirements related to this policy. Here, once again, are the members of the task force: The Rev, Douglas Argue, The Rev. Trevor Babb, The Rev. William Carroll, Joe Dehner, Esq., The Rev. Pam Elwell, The Rev. George Hill, Nanci Koepke, The Rev. Eileen O’Reilly, Dr. Gail Payne, Dr. Don Reed, Dr. Marti Rideout, A. J Stack, and Lisa Wharton, Esq. As I said at the time, this was not a collection of people who were necessarily eager to see Southern Ohio move in the direction of same-gender unions. Some were; some weren’t. Once gathered, however, they dug into the hard questions with great courage and mutual respect. This group has gone far beyond my initial request in stating the theological convictions that underlie the policy, in developing a rite of blessing for trial use, and in providing web and print resources for congregational and individual study. I am extremely grateful for their work – not only for its outcome, which will contribute significantly to the Episcopal Church’s reflection on same-gender unions, but also for the charity, honesty and devotion to the Gospel that was so beautifully modeled in their conversations with one another. The Rt. Rev. Thomas E. Breidenthal Bishop, Diocese of Southern Ohio Theological Reflection Sacred Unions: What we believe we are doing when we bless them What do we think the Church is doing when it blesses same gender unions? And how do such unions relate to Christian marriage as described in the Book of Common Prayer? As we attempt to answer these questions, our hope is that a spirit of "mutual forbearance" (Eph 4:1-3) and respect for conscientious disagreement will continue to prevail among us, for the sake of our common witness to the Gospel of Jesus Christ.