June 2015 Ordinariate Observer
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YVES CONGAR's THEOLOGY of LAITY and MINISTRIES and ITS THEOLOGICAL RECEPTION in the UNITED STATES Dissertation Submitted to Th
YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Alan D. Mostrom UNIVERSITY OF DAYTON Dayton, Ohio December 2018 YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. APPROVED BY: ___________________________________________ William L. Portier, Ph.D. Faculty Advisor ___________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader ___________________________________________ Timothy R. Gabrielli, Ph.D. Outside Faculty Reader, Seton Hill University ___________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader ___________________________________________ William H. Johnston, Ph.D. Faculty Reader ___________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Alan D. Mostrom All rights reserved 2018 iii ABSTRACT YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. University of Dayton Advisor: William L. Portier, Ph.D. Yves Congar’s theology of the laity and ministries is unified on the basis of his adaptation of Christ’s triplex munera to the laity and his specification of ministry as one aspect of the laity’s participation in Christ’s triplex munera. The seminal insight of Congar’s adaptation of the triplex munera is illumined by situating his work within his historical and ecclesiological context. The U.S. reception of Congar’s work on the laity and ministries, however, evinces that Congar’s principle insight has received a mixed reception by Catholic theologians in the United States due to their own historical context as well as their specific constructive theological concerns over the laity’s secularity, or the priority given to lay ministry over the notion of a laity. -
Apostolic Constitution "Anglicanorum Coetibus"
APOSTOLIC CONSTITUTION "ANGLICANORUM COETIBUS" "Jesus Prayed to the Father for the Unity of His Disciples" The constitution introduces a canonical structure that will allow groups of Anglicans to enter full communion with the Catholic Church while preserving elements of their spiritual and liturgical patrimony. * * * In recent times the Holy Spirit has moved groups of Anglicans to petition repeatedly and insistently to be received into full Catholic communion individually as well as corporately. The Apostolic See has responded favorably to such petitions. Indeed, the successor of Peter, mandated by the Lord Jesus to guarantee the unity of the episcopate and to preside over and safeguard the universal communion of all the Churches,[1] could not fail to make available the means necessary to bring this holy desire to realization. The Church, a people gathered into the unity of the Father, the Son and the Holy Spirit,[2] was instituted by our Lord Jesus Christ, as "a sacrament -- a sign and instrument, that is, of communion with God and of unity among all people."[3] Every division among the baptized in Jesus Christ wounds that which the Church is and that for which the Church exists; in fact, "such division openly contradicts the will of Christ, scandalizes the world, and damages that most holy cause, the preaching the Gospel to every creature."[4] Precisely for this reason, before shedding his blood for the salvation of the world, the Lord Jesus prayed to the Father for the unity of his disciples.[5] It is the Holy Spirit, the principle -
Architects of Communion Guide for Parish Development
• Architects of Communion Guide for Parish Development The Personal Ordinariate of the Chair of St. Peter 7730 Westview, Houston, Texas 77055 | 713.609.9292 www.ordinariate.net DECREE Whereas the Guide for Parish Development newly created for use in the Personal Ordinariate of the Chair of St. Peter provides an essential tool for evaluating the development of our communities from their earliest beginnings as groups in formation through to their canonical erection as Parishes; Whereas the Apostolic Constitution Anglicanorum coetibus established the Ordinariates for the purpose of unity and “organizing our lives around the Parish… [as] the principal indicator of our commitment to full communion”; Whereas the Guide was reviewed and amended by the Governing Council which, on May 9, 2016, approved it and recommended that it be promulgated throughout the Personal Ordinariate of the Chair of St. Peter; I therefore accept the text and promulgate the Guide for Parish Development for the Personal Ordinariate of the Chair of St. Peter as the evaluative instrument for guiding parochial development. Given in Houston, on this 31st day of May, in the year of Our Lord 2016, the Feast of the Visitation of the Blessed Virgin Mary. +STEVEN J. LOPES, STD Bishop of the Personal Ordinariate of the Chair of St. Peter The Personal Ordinariate of the Chair of St. Peter Architects of Communion Guide for Parish Development Introduction he clergy and faithful of the Ordinariate of the Chair of St. Peter are called to be architects of communion, simultaneously preserving the distinctiveness and integrity of their communities while demonstrating commitment to act in communion with the broader Church. -
Piety of the Laity in Byzantium
Piety of the Laity in Byzantium Nicholas Marinides Over fifty years ago the historian Norman Baynes noted a dual ethic of lay and monastic ways of life in Byzantium, “two standards, one of the ordinary Christian living his life in the work-a-day world and the other standard for those who were haunted by the words of Christ: ‘if thou wouldst be perfect’”1. This dualism still faces the Orthodox Christian who is steeped in the ascetical ethos of the Fathers of the Church and has the opportunity to visit flourishing Orthodox monasteries in Europe and America. The event that, for me, crystallized the question of this duality and led me to make it the focus of my dissertation was that great classic of the Orthodox monastic tradition, the Ladder of Divine Ascent by John Klimakos, abbot of Mt. Sinai. The Ladder is a work of extraordinary literary beauty and uncompromising monastic austerity. I wondered how this paradoxical work could both attract the lay faithful and keep them at a distance. If the Ladder is supposed to be climbed by monks, do laypeople have to remain eternally at its bottom step gazing up? Ecclesiologically speaking, how can the Church be One and Holy, if such a differentiation makes it impossible for all to share a single consciousness of Christian holiness? By now some of you may be wondering why I am discussing the relations of laypeople to monks and not to clergy. My reasons are largely historical. The role of the clergy was certainly important in Byzantium, but it was the holy monk who captured the Byzantine imagination and was, as Baynes says, “the realization of the Byzantine ideal.”2 Having through extraordinary ascetic effort achieved a state of untroubled tranquility, he transmitted God’s favor to the laypeople, who toiled away in a life of socio-economic duty. -
The Establishment in England and Wales of a Personal Ordinariate for Groups of Faithful and Their Clergy from the Anglican Comm
EMBARGOED UNTIL 12.00 NOON TUESDAY 11 JANUARY 2011 A Statement from the General Secretary of the Catholic Bishops’ Conference of England and Wales THE ESTABLISHMENT IN ENGLAND AND WALES OF A PERSONAL ORDINARIATE FOR GROUPS OF FAITHFUL AND THEIR CLERGY FROM THE ANGLICAN COMMUNION ENTERING INTO FULL COMMUNION WITH THE CATHOLIC CHURCH Introduction On or before 15 January 2011, it is expected that the Congregation for the Doctrine of the Faith will publish a Decree which will formally establish a ‘Personal Ordinariate’ in England and Wales (from here on referred to as ‘the Ordinariate’) for groups of Anglican faithful and their clergy who wish to enter into full communion with the Catholic Church. The establishment of this Ordinariate will be the first fruit of the Apostolic Constitution Anglicanorum coetibus, issued by Pope Benedict XVI on 4 November 2009. The Constitution and the Complementary Norms published by the Congregation for the Doctrine of the Faith provide the essential norms which will enable members of the Ordinariate to preserve within the Catholic Church those elements of Anglican ecclesial prayer, liturgy and pastoral practice (patrimony) that are concordant with Catholic teaching and which have nurtured and nourished their Christian faith and life. In time, it is expected that further Ordinariates will be established in other parts of the world to meet the desire of those Anglican communities who in a similar way seek to be united in communion with the Successor of St Peter. As a new structure within the Catholic Church, there will be many ‘frequently asked questions’ about the Ordinariate. -
The Laity in the Church
SEMINAR PAPER THE LAITY IN THE CHURCH If this is the century of the Church, then it is certainly the century of the laity in the Church also. While much objective data could be pre- sented to show the truth of this statement, perhaps nothing is more revealing than the fact that it is a layman who is writing these words, committed to the whole people of God in all of its oneness as well as its "wonderful diversity,"1 committed both to the hierarchical and ministe- rial priesthood as well as his special status as a layman.2 In spite of some ecclesial self-criticism, perhaps these are more privileged times than we know, not only because we can acknowledge "that all the faithful of Christ of whatever rank or status are called to the fullness of the Christian life,"3 but also because all of God's people can come together in dialogue to share ideas and deepen insights into their distinctive functions within the Church. This paper on the role of the laity will confine itself to three major topics. First, we will explore the historical context of the question of laity; secondly, we will present the foundations of a theological interpre- tation of what it means to be a lay person; thirdly, we will make a few practical suggestions about ways in which the lay person can be fully active within the Church, and as the Church's representative in the secular world. I Any effort to examine a theology of the laity must keep two factors in mind. -
Cooperation and Autonomy. the Relationship Between the Eastern Catholic Churches and the Latin Majority in America
Logos: A Journal of Eastern Christian Studies Vol. 40 (1999) Nos. 1–4, pp. 143–161 Cooperation and Autonomy. The Relationship Between the Eastern Catholic Churches and the Latin Majority in America Bishop Wilton D. Gregory Abstract (Українське резюме на ст. 160) Bishop Wilton Gregory, invited to speak from the Na- tional Conference of Catholic Bishops of the United States, uses his intervention to trace some of the history of the rela- tionships between the relatively small Eastern Catholic Churches and the vast majority of American Catholics, who belong to the Roman Church. He touches upon the history of inter-relations and emphasizes that, especially in the early decades, Eastern Catholics in the U.S.A. experienced dis- crimination and ill treatment from some Roman Catholics. For this he publicly apologized to his Eastern brothers and sisters, emphasizing that these problems were not limited to North America. The whole Latin Church, until the Second Vatican Council, adhered to the notion of the superiority of the Latin Rite. The Church has abandoned this approach but much still needs to be done to strengthen relationships. The author then addresses concrete questions of coopera- tion at the diocesan and local levels. Among the matters touched upon are: the need for Roman Catholics to learn more about the Eastern Churches, the attendance of Eastern Catho- lic children at Roman Catholic parochial schools at the ele- mentary and high school levels, as well as the problems of proselytism which arise when teachers and pastors lack knowledge of the Eastern Churches. Dealing with the issue of cooperation at the national level, the author expounds upon the good relations in the Bishops’ Conference, also touching upon several important questions: among them the necessity of developing and ad- 144 Bishop Wilton D. -
Project for Orthodox Renewal Orthodox Christian Laity
Project for Orthodox Renewal Orthodox Christian Laity www.ocl.org Seven Studies of Key Issues Facing Orthodox Christians in America Originally published in 1993. Steven J. Sfekas George E. Matsoukas, Editors Prayer Honoring the Holy Spirit Heavenly King and Comforter, Spirit of Truth, present everywhere, who fillest creation, the Treasure of all blessings and Giver of life, come and dwell within us. Purify us from every blemish and save our souls, O gracious God. We DEDICATE this book to the Spirit of Truth present in all of us baptized, chrismated, Orthodox Christians and we pray that, through prayer, discipline, faith and study, we learn to listen and trust the Holy Spirit in us and to act responsibly, as is our duty, for the Good of Christ's Church. Table of Contents Introduction …........................................................................................................................................2 Faith, Language and Culture ..................................................................................................................4 Spiritual Renewal ..................................................................................................................................13 Orthodox Women and Our Church …...................................................................................................30 Mission and Outreach ….......................................................................................................................47 Selection of Hierarchy …......................................................................................................................72 -
Coptic Interpretations of the Fourth Ecumenical Council of Chalcedon
1 1 Coptic interpretations of the Fourth Ecumenical Council Table of contents 1 The Chalcedon Crisis and Monophysitism 1.1 Introduction 1.2 Misunderstanding 1.3 Common Declaration 1.4 Monophysitism and the Council of Chalcedon 1.5 Two Different Traditions 1.6 Mia Physis 1.7 Mia Physis and Soteriology 1.8 Common Faith 1.9 Recent Efforts for Unity 1.10 Conclusion 2 Agreed Official Statements on Christology with the Catholic and Eastern Orthodox Churches 2.1 Eastern Orthodox Opponents of the Chambesy Union 3 Article by Fr. John S. Romanides 4 Chalcedon (An Analysis) 5 After Chalcedon - Orthodoxy in the 5th/6th Centuries 6 Pope Saint Dioscorus I of Alexandria (Coptic POV) 6.1 Related Saint: St. Timothy Aelurus of Alexandria 6.1.1 The Consecration of St. Timothy 6.1.2 The Murder of Proterius 6.1.3 The Exile of St. Timothy 6.1.4 The Return of St. Timothy from Exile 6.1.5 The Christology of St. Timothy of Alexandria 6.2 Related Event: The Martyrdom of Thirty Thousand Christians in Alexandria 6.3 Related Saint: St. Acacius, Patriarch of Constantinople 6.4 Pope Timothy III of Alexandria, Empress Theodora, and Patriarch Anthimus I of Constantinople 7 The Orthodox Christology of St. Severus of Antioch 8 The Humanity of Christ (What Oriental Orthodox Believe) 9 The One Will and the One Act, By HH Pope Shenouda III of Alexandria 10 Additional/Miscellaneous Notes 2 2 The Chalcedon Crisis and Monophysitism Monophysitism: Reconsidered Mia-Physis By Fr. Matthias F. Wahba St. Antonius Coptic Orthodox Church Hayward, California USA Introduction The Coptic Orthodox Church of Alexandria, in which I am a priest, is one of the Oriental Orthodox Churches. -
The Counter-Reformation
The Counter-Reformation *The success of the Protestant Reformation forced the Church to make some changes and attempt to win back some of its former followers. I. Ignatius of Loyola and the Jesuits A. Who was Loyola? 1. he was a soldier who was wounded in the Habsburg-Valois Wars in 1521 2. during a lengthy and painful convalescence, he began a spiritual pilgrimage 3. he was impressed with the heroic self-sacrifice of the church’s saints and their methods of overcoming mental anguish and pain 4. he underwent a profound religious conversion and decided that he, too, would serve the church as a soldier of Christ B. Spiritual Exercises 1. embodied Loyola’s program of religious and moral self-discipline 2. contained mental and emotional exercises designed to teach one absolute spiritual self-mastery over one’s feelings 3. through discipline, one could shape his or her own behavior and create a new religious self (a more spiritual self) 4. the exercises were intended to teach good Catholics to deny themselves and submit without question to higher church authority and spiritual direction C. The Jesuits 1. organized by Loyola in the 1530’s 2. officially recognized by the church in 1540 3. grew to more than 15,000 members with missionaries scattered throughout the world 4. helped counter the Reformation and win many Protestants back to the Catholic fold II. The Council of Trent (1545-1563) *The Council of Trent addressed the issues of church doctrine and internal church discipline…some of the major complaints of the Protestants A. -
Magazine Template
SUMMER 2014 VOLUME 1 Number 1 PAGE 2 FROM THE ORDINARY: The PERSONAL ORDINARIATE The joys and of the CHAIR OF SAINT PETER the challenges of growing our congregations THE ORDINARIATE OBSERVER Carrying Our Faith Into All The World In this inaugural issue of The Ordinariate Observer, the Personal Ordinariate of the Chair of Saint Peter begins — in a new way — a new chapter in our apostolic mission: Carrying the Holy Faith of the Church into all the world, sharing our Anglican patrimony in communion with the See of Saint Peter. We have come a long way since Pope Benedict XVI brought us here on January 1, 2012. And we have much to do as we live into the holy calling of “Anglicanorum Coetibus.” (Pictured: The Holy Father greets Fr. Charles Hough IV, his wife Lindsay and Fr. Paul Manning to lead daughter Caroline, along with other members of the Ordinariate during our Our Fall Assembly pilgrimage in February 2014). Below: St. Timothy’s Fort Worth Palm Sunday. Oct. 27-31 at the National Shrine of Our Lady of the Snows Stories on Pages 7 and 8 The Ordinariate Observer Page 1 SUMMER 2014 VOLUME 1 Number 1 The Joys and The challenges Of Growing our Congregations One of the axioms of growing a congregation is that the members have to be actively engaged in bringing in new members. Church growth experts have noted the importance of the personal invitation from family or friends for bringing prospective members to the door. This is especially true for us, because the Ordinariate is not that well known. -
The Status of the Military Ordinariate of Poland
Biuletyn Stowarzyszenia Kanonistów Polskich XXX (2020), no. 33, p. 113-128 https://doi.org/10.32077/skp.2020.33.1-7en Sabina Karp THE STATUS OF THE MILITARY ORDINARIATE OF POLAND The Church’s pastoral activity seems immeasurable and occurs on many levels, however, the activity among soldiers occupies a special place in its mission [Rak 2011, 323]. The reason for such great concern is the character and living conditions of people who have been permanently or temporarily associated with the military service [Góralski 1989, 143]. The Military Ordi- nariate, recognized as a personal diocese, is an organized pastoral ministry with its own structure, appropriate offices and its superiors [Dzięga 2004, 11]. This article will present not only the genesis of the erection of military chaplaincy structures, but above all its status in Poland on the basis of the apostolic constitution Spirituali militum curae1 and the provisions of canon law and Polish law. 1. Historical outline 1.1. The beginning of the military chaplaincy in Poland Clergymen in the ranks of the army appeared most probably during the reign of Mieszko I, however, there are currently no historical sources that co- uld confirm this thesis or indicate the detailed scope of their ministry. Confir- med information can be found in sources from the times of Bolesław the Bra- ve. The chronicler Thietmar mentions in his notes the Abbot Tuni, who acco- SABINA KARP, J.C.L., Ph.D. student in the Department of Church Procedural Law, Marriage, Criminal and Eastern Catholic Churches, Institute of Canon Law, Faculty of Law, Canon Law and Administration, the John Paul II Catholic University of Lublin; Al.