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Mary's Notebook
Mary’s Notebook October – November 2009 www.legionofmarytidewater. com Issue 35 Section Page Front Page 1 USCCB Healthcare Letter News & Events 2 Handbook Study 3-4 As our special extra this month, we are attaching a copy of Divine Mysteries 5-12 the bulletin insert being printed nation-wide by the United Legion Spirit 12-14 States Conference of Catholic Bishops. Special/Extra 15 Prayer Requests Order of Praesidium Meeting Please continue to pray for the This is our fifth in a series of articles describing the Praesidium people and intentions that are meeting. In this issue, we discuss section six of the order of the praesidium meeting, which addresses the reading of the listed in Mary’s Notebook, and submit prayer requests to us at: praesidium minutes. It is the duty of every member to listen to webmaster@legionofmarytidewa the minutes without interrupting them, and then – after the ter.com . (Continued on page 2) reading of the minutes is concluded—to discuss any corrections needed in the minutes, before approving them. (Continued on page 3) Divine Mysteries: The Second Vatican Council Unitatis Redintegratio -- Decree on Ecumenism INTRODUCTION 1. The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded one Church and one Church only. However, many Christian communions present themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in mind and go their different ways, as if Christ Himself were divided.(1) Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature. -
Luther, Prayer, and the Reformation1 WILLIAM R
Word & World Volume 22, Number 1 Winter 2002 Luther, Prayer, and the Reformation1 WILLIAM R. RUSSELL In Memory of Heiko A. Oberman2 I.ACONSENSUS N THE CONTEXT OF THE REFORM MOVEMENTS OF SIXTEENTH-CENTURY EUROPE, most scholars interpret Martin Luther’s interest in catechesis from the stand- point of his academic theology. In this regard, the Lutheran reform proposal began in a university setting with the call for a scholarly debate about indulgences. Ques- tions were raised and church officials and theologians got involved. Disagreements became heated and polemics raged at the highest academic and ecclesiastical levels. When these technical and scholarly issues made their way to the streets, the west- ern church was torn asunder. Parish education is thus seen as a way for Luther to translate the controversies in which he found himself embroiled into terms that il- literate lay folks could understand. In late 1528, when the reformer served as a 1This article is a revision and synthesis of papers presented at three academic meetings: “Luther and Prayer” at the Upper Midwest Regional American Academy of Religion Meeting at Luther Seminary, St. Paul, Minnesota (spring 2001), “Luther’s Catechetical Strategy” at the Triennial International Meeting of the Frühe Neuzeit In- terdiziplinär at Carnegie-Mellon University, Pittsburgh, Pennsylvania (spring 2001), and “The ‘Heart’ in Luther’s Theology” at the Sixteenth-Century Studies Conference, Denver, Colorado (fall 2001). 2In the spring of 2000, Professor Oberman invited me to address the topic of catechetical strategies in the Lu- theran Reformation at the then upcoming Frühe Neuzeit Interdiziplinär. His illness and untimely death in April, 2001, however, prevented him from attending that meeting. -
General Directory for Catechesis: Key Concepts Jesus Christ, After His Resurrection, Together with the Father, Sent the Holy
General Directory for Catechesis: Key Concepts Jesus Christ, after his Resurrection, together with the Father, sent the Holy Spirit in order that He might accomplish from within the work of salvation and that He might animate His disciples to continue the mission to the whole world. He was the first and supreme evangelizer. He proclaimed the Kingdom of God as the urgent and definitive intervention of God in history, and defined this proclamation “the Gospel”, i.e. “the Good News”. To this Gospel, Jesus devoted his entire earthly life: He made known the joy of belonging to the Kingdom, its demands, its magna carta, the mysteries which it embraces, the life of fraternal charity of those who enter it and its future fulfillment. (GDC 34) GD‐1 Table of Contents General Directory for Catechesis: Key Concepts Revelation GD-3 Conversion and Faith GD-4 The Sacraments of Initiation GD-5 Evangelization GD-6 Evangelization and Catechesis GD-7 Ministry of the Word and Catechesis GD-8 Catechesis GD-10 Role of the Parish Community in Catechesis: GD-11 Six Fundamental Tasks of Catechesis GD-11 The Meaning of Inculturation in the General Directory GD-13 What Is Inculturation? GD-13 Who Does the Work of Inculturation? GD-14 What Is the Role of Catechesis in Inculturation? GD-15 What are the Agents which Catechesis Uses to Effect Inculturation? GD-17 What is the Role of Language and Media in Inculturation? GD-18 Where is Inculturation Directed? GD-19 GD‐2 Revelation God truly reveals Himself as one who desires to communicate Himself, making the human person a participant in His divine nature. -
St. Augustine and the Doctrine of the Mystical Body of Christ Stanislaus J
ST. AUGUSTINE AND THE DOCTRINE OF THE MYSTICAL BODY OF CHRIST STANISLAUS J. GRABOWSKI, S.T.D., S.T.M. Catholic University of America N THE present article a study will be made of Saint Augustine's doc I trine of the Mystical Body of Christ. This subject is, as it will be later pointed out, timely and fruitful. It is of unutterable importance for the proper and full conception of the Church. This study may be conveniently divided into four parts: (I) A fuller consideration of the doctrine of the Mystical Body of Christ, as it is found in the works of the great Bishop of Hippo; (II) a brief study of that same doctrine, as it is found in the sources which the Saint utilized; (III) a scrutiny of the place that this doctrine holds in the whole system of his religious thought and of some of its peculiarities; (IV) some consideration of the influence that Saint Augustine exercised on the development of this particular doctrine in theologians and doctrinal systems. THE DOCTRINE St. Augustine gives utterance in many passages, as the occasion de mands, to words, expressions, and sentences from which we are able to infer that the Church of his time was a Church of sacramental rites and a hierarchical order. Further, writing especially against Donatism, he is led Xo portray the Church concretely in its historical, geographical, visible form, characterized by manifest traits through which she may be recognized and discerned from false chuiches. The aspect, however, of the concept of the Church which he cherished most fondly and which he never seems tired of teaching, repeating, emphasizing, and expound ing to his listeners is the Church considered as the Body of Christ.1 1 On St. -
3Ook & Music Issue
3ook & Music Issue $3.50 livingchurch.org ur ec o LI THE d [ IVING Sister Joan Chittister and the Archbishop of Canterbury on gratitude, Kenda Creasy Dean on teenagers and Moralistic Therapeutic Deism, CHURCH George Guiver on the components of worship music: these are some THIS "'SUE I May 8, 2011 of the authors and themes in this issue. NEWS Each new season brings another 4 Secretaries of State: crop of books that help us make sense of life and of Christian faith. Values Enhance Diplomacy As the Church steps into another FEATURES Easter season, may your reading and reflection draw you closer 10 OUR UNITY IN CHRIST series to the risen Lord. Committing Unity to Print By David Richardson REVIEW ESSAYS 12 Vision Upon Vision by George Guiver Review by Daniel H. Martins 15 Absence of Mind by Marilynne Robinson Review by Jean Mccurdy Meade 18 Hannah's Child by Stanley Hauerwas Review by Elyse Gustafson 20 Almost Christian by Kenda Creasy Dean Review by F.Washington Jarvis OTHER BOOKS 13 Divine Art, Infernal Machine 16 Undone by Easter 18 Uncommon Gratitude CATHOLIC VOICES 23 Post-Cosmo Cosmology By Andrew John Archie OTHER DEPARTMENTS 22 Cultures 26 Letters 27 People & Places 28 Sunday's Readings The Living Church is published by the Living Church Foundation.Our historic mission in the Episcopal Church and the Anglican Commun ion is to support and promote the Catholic and evangelicalfaith of the one Church, to the end of visible Christian unity throughout the world. May 8, 2011 • THE LIVING CHURCH 3 NEWS May 8, 2011 Former secretaries of state Colin L. -
Renewing a Catholic Theology of Marriage Through a Common Way of Life: Consonance with Vowed Religious Life-In-Community
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Renewing a Catholic Theology of Marriage through a Common Way of Life: Consonance with Vowed Religious Life-in-Community Kent Lasnoski Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Lasnoski, Kent, "Renewing a Catholic Theology of Marriage through a Common Way of Life: Consonance with Vowed Religious Life-in-Community" (2011). Dissertations (1934 -). 98. https://epublications.marquette.edu/dissertations_mu/98 RENEWING A CATHOLIC THEOLOGY OF MARRIAGE THROUGH A COMMON WAY OF LIFE: CONSONANCE WITH VOWED RELIGIOUS LIFE-IN- COMMUNITY by Kent Lasnoski, B.A., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT RENEWING A CATHOLIC THEOLOGY OF MARRIAGE THROUGH A COMMON WAY OF LIFE: CONSONANCE WITH VOWED RELIGIOUS LIFE-IN-COMMUNITY Kent Lasnoski Marquette University, 2011 Beginning with Vatican II‘s call for constant renewal, in light of the council‘s universal call to holiness, I analyze and critique modern theologies of Christian marriage, especially those identifying marriage as a relationship or as practice. Herein, need emerges for a new, ecclesial, trinitarian, and christological paradigm to identify purposes, ends, and goods of Christian marriage. The dissertation‘s body develops the foundation and framework of this new paradigm: a Common Way in Christ. I find this paradigm by putting marriage in dialogue with an ecclesial practice already the subject of rich trinitarian, christological, ecclesial theological development: consecrated religious life. -
Catechesis: “Teaching What God Has Taught Us”
Catechesis: “Teaching What God Has Taught Us” Evangelization and Catechesis Church is built up through sacramental com- Freely out of love God the Trinity created munion with the Son of God who was sacrificed human beings with the intention of calling them for our sake” (Pope John Paul II, On the Eucharist to become the children of the Father through [Ecclesia de Eucharistia] [Washington, DC: Christ, his Son, in the Holy Spirit. Human United States Conference of Catholic Bishops beings are the privileged object of God’s love (USCCB), 2003], no. 21). and have been created from the beginning with a Because the Church is founded on com- supernatural vocation to share in God’s inner life, munion with the Son of God, the origin and to enter into communion with the Trinity. (See the final goal of the Church lie in the mystery Eph 1:3ff.; Col 1:15ff.; Gal 4:4ff.; 1 Jn 4:7ff.1) of the Trinity. This reality—the Church as the In God’s plan of salvation, the Church is the community of humankind called into and actu- mystery of the personal union and communion ally sharing in the communion of the Triune of human beings with the divine Trinity initi- God—was planned by God from eternity. The ated by faith. This means that the Church is Church is foreshadowed from the very creation an organically structured communion brought of humankind, because the human race from the together by a sharing in the unity of the Trinity, first moments of creation has been called to com- which endows the Church, as a communion, munion with God by “adopted sonship” (see Eph with invisible and visible elements, and thus cre- 1:3ff.; Col 1:15ff.; Gal 4:4ff.; 1 Jn 4:7ff.). -
The Excellence of the Knowledge of Jesus Christ"
"THE EXCELLENCE OF THE KNOWLEDGE OF JESUS CHRIST" Philippians 3:8 INTRODUCTION 1. Prior to his conversion to Jesus Christ, the apostle Paul was on the "fast track", a "rising star" in the religion of Judaism - cf. Ga 1: 13-14; Ph 3:4-6 2. But once he came to know who Jesus Christ really was, all the power, all the prestige, all the position of influence that he once had, meant nothing - cf. Ph 3:7-8 3. What mattered now was for him to "know Jesus Christ": "...I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord..." (Ph 3:8) 4. What is there about the knowledge of Jesus Christ that makes it so desirable for people like Paul and countless others? And should we desire this "knowledge," how do we gain it? [To answer these questions, let's first make some observations about...] I. THE KNOWLEDGE OF JESUS CHRIST THAT IS "EXCELLENT" A. IT MUST BE A "PERSONAL" KNOWLEDGE... 1. We cannot come to know Jesus solely through another person's acquaintance with Him 2. While we may initially learn about Jesus from others, especially the authors of the New Testament, we must come to know Him for ourselves a. Like Paul, we must speak in the first person: "that I may know Him" (Ph 3:10) b. The "faith of our fathers" must become OUR faith, for God does not have any "grandchildren" B. IT MUST BE AN "INTELLIGENT" KNOWLEDGE... 1. Jesus does not expect us to commit "intellectual suicide" to know Him, He desires us to use our minds as well - Mt 22:37 2. -
Synoptic Traditions in Didache
Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache. -
REFLECTIONS on the DOCTRINE of the TRINITY Faith in the Living
REFLECTIONS ON THE DOCTRINE OF THE TRINITY RAOUL DEDEREN Andrews University, Berrien Springs, Michigan Faith in the living God has been rejected time and again by the ignorant and the indifferent, as well as by many of the learned and the thoughtful. It has been especially chal- lenged today. Such theologians as Bishop John A. T. Robinson of Woolwich, honestly seeking to be Honest to God, urge Christians to abandon most of the phrasing which historically has been used to convey Christian thought. Similarly, the late Bishop James A. Pike of California dismisses many traditional doctrines as old bottles which will inevitably burst and whose bursting should occasion no regrets. In this kind of context many men, even ministers, feel uneasy when they think about the Trinity. The question before us is whether it is time to renounce a doctrine which, by affirming that there are three persons in God, seems to have produced confusion rather than clarification, or whether it was designed to embody values that are a vital and necessary part of the Christian faith. From the days of Arius it has been a chosen scheme with his disciples to represent the doctrine of the Trinity as an artificial theological construct, and consequently unimportant. To a large number of Christians, however, it is a doctrine fundament4 to Christianity since it deals with a correct knowledge of God. Related to the divine Being, his nature and mode of being, this knowledge affects every man's understanding of God as the object of his worship, whether he regards him as one in essence and one in person, or admits that in the unity of the Deity there are three equally divine persons. -
HEALING OUR CHURCH Suffered This Terror Both Within the Church and in the Wider Context of Society
HEALING OUR CHURCH suffered this terror both within the Church and in the wider context of society. Years do not Friar Bob Hutmacher, ofm remove the shame, the guilt and the pain until a person bravely screams for release and clarity In 1305 Clement V of France was elected about the past. One of the best books I’ve ever pope after the death of Boniface VIII. Clement read about sexual abuse was Victims No Longer: decided to remain in Avignon, France. In 1376 The Classic Guide for Men Recovering from Pope Gregory XI moved the papal court back to Sexual Abuse by Mike Lew, now in its second Rome because the French had gained powerful edition. Lew is a psychotherapist and offers men influence over Church matters. When he died strategies for recovery from any kind of abuse. I Urban VI was elected and he was rejected by believe, though, his steps to recovery can also be most of Europe. Thus began a new line of popes helpful for women. The reason I mention it now in Avignon, France, who were in opposition to is that I want whoever reads this article to know the Roman popes. In what is now called the that this now classic book can immensely help a Western Schism, people were divided in their person heal. allegiance to either Rome or Avignon. During I believe that our Church is presently at a the Council of Pisa in 1410 Alexander V was critical point in history in which we, the Holy elected and ruled only ten months before he died. -
The Defense of Monastic Memory in Bernard of Clairvaux’S
CORRECTING FAULTS AND PRESERVING LOVE: THE DEFENSE OF MONASTIC MEMORY IN BERNARD OF CLAIRVAUX’S APOLOGIA AND PETER THE VENERABLE’S LETTER 28 A Thesis Presented to The Graduate Faculty of The University of Akron In Partial Fulfillment of the Requirement for the Degree Master of Arts Whitney Mae Mihalik August, 2013 CORRECTING FAULTS AND PRESERVING LOVE: THE DEFENSE OF MONASTIC MEMORY IN BERNARD OF CLAIRVAUX’S APOLOGIA AND PETER THE VENERABLE’S LETTER 28 Whitney Mae Mihalik Thesis Approved: Accepted: __________________________________ _________________________________ Advisor Dean of the College Dr. Constance Bouchard Dr. Chand Midha __________________________________ _________________________________ Co-Advisor or Faculty Reader Dean of the Graduate School Dr. Michael Graham Dr. George R. Newkome __________________________________ _________________________________ Department Chair or School Director Date Dr. Martin Wainwright ii TABLE OF CONTENTS Page CHAPTER I. INTRODUCTION .............................................................................................1 II. HISTORIOGRAPHY ........................................................................................6 III. THE REFORMS OF BENEDICTINE MONASTICISM ...............................26 IV. BERNARD’S APOLOGIA ..............................................................................32 V. PETER’S LETTER 28 .....................................................................................58 VI. CONCLUSIONS..............................................................................................81