Draft of Subclass KBT (Canon Law of Eastern Rite
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The Development of Sacrosanctum Concilium Part 2 Or, How to Grok
The development of Sacrosanctum Concilium Part 2 - a presentation by Seán O’Seasnáin on becoming familiar with Vatican II and the Liturgy with a focus on Chapter 4 of What Happened at Vatican II by John W. O’Malley The Lines Are Drawn - The First Period (1962) or, How to grok Sacrosanctum Concilium (SC) while avoiding moonbats and wingnuts from the vantage point of a young Irish friar in formation at the time of Vatican II The four aggiornamento modernization principles identified by John W. O’Malley p140f 1) ressourcement 2) adaptation 3) episcopal collegiality and 4) active participation (Ch.4 of What Happened at Vatican II) are correctly described by O’Malley as fundamental and traditional principles. In a harsh and pedantic review of What Happened at Vatican II the late Richard John Neuhaus, on one hand gives O’Malley back-handed compliments for his balanced analysis, and in the next sentence rushes in to castigate him with misleading accusations of presenting the ‘discontinuity’ perspective of the council. Neuhaus writes dismissively: “What Happened at Vatican II is a 372-page brief for the party of novelty and discontinuity. Its author comes very close to saying explicitly what is frequently implied: that the innovationists practiced subterfuge, and they got away with it” [10]. I would have to credit Neuhaus with providing a reminder here of how appropriate the ‘moonbat’ and ‘wingnut’ designations are when it comes to critiques of Vatican II and the liturgy. He writes: “In the decades following the council, many liberals made no secret of their belief that aggiornamento was a mandate for radical change, even revolution. -
The Church Missionary Society and the Christians of Kerala, 1813-1840
Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 by Joseph Gerald Howard M. A. (History), University at Buffalo, State University of New York, 2010 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Department of History Faculty of Arts and Social Sciences Joseph Gerald Howard 2014 SIMON FRASER UNIVERSITY Fall 2014 Approval Name: Joseph Gerald Howard Degree: Master of Arts (History) Title: Half-Brothers in Christ: The Church Missionary Society and the Christians of Kerala, 1813-1840 Examining Committee: Chair: Aaron Windel Assistant Professor of History Paul Sedra Senior Supervisor Associate Professor of History Derryl MacLean Supervisor Associate Professor of History Mary-Ellen Kelm Supervisor Professor of History Laura Ishiguro External Examiner Assistant Professor Department of History University of British Columbia Date Defended: August 28, 2014 ii Partial Copyright Licence iii Abstract In the 1810s, the Church Missionary Society (CMS) established the College at Cottayam in south India to educate boys intended for the priesthood in the local, indigenous church. While their goal was to help the church, their activities increased British power in the community. The results of CMS involvement included increasing interference of British officials in matters internal to the Malankara Church (e.g., episcopal succession), tacit recognition of the authority of colonial courts to resolve disputes in the church, and the fragmentation of the St. Thomas Christian community. These effects reshaped the church into something more consistent with British Christianity and more subject to British rule. Keywords: British Empire; Christianity; India; mission iv Dedication In memory of M. -
The Vatican II Decree on the Eastern Catholic
KL BH The Vatican II Decree EH CH on the Eastern Catholic Churches Orientalium ecclesiarum - Fifty Years Later Carr Hall (Father Madden Hall) Trinity College (Trinity College Chapel) J.M. KellyJ.M. Library (coffee lounge) — — October 17 & 18, 2014 — KL CH TC N University of St. Michael’s College in the University of Toronto ORGANIZED BY THE METROPOLITAN ANDREY SHEPTYTSKY INSTITUTE OF EASTERN CHRISTIAN STUDIES www.sheptytskyinstitute.ca TC Co-sponsored by The Catholic Near East Welfare Association Centre for Research on the Second Vatican Council in Canada, St. Michael’s College Toronto Research on Vatican II and 21st Century Catholicism, Saint Paul University, Ottawa Brennan Hall ( Senior RoomCommon & Canada Room) Elmsley Hall (Charbonnel Lounge) — — CONFERENCE MAP CONFERENCE BH EH ANNOUNCEMENTS Saturday, October 18 9:00am—Father Madden Hall in Carr Hall, 100 St Joseph St. During the conference, snacks can be purchased across the street from Carr Hall at the coffee Morning Prayer according to the Byzantine Christian Tradition lounge in the Kelly Library. 9:30am—Father Madden Hall in Carr Hall, 100 St Joseph St. Lunch (available 11:30am-2:30pm) and dinner (available 5:30-7:30pm) can be purchased in 3) Bishop Nicholas Samra: “Eastern Catholicism in the Middle East Fifty Years after the Canada Room of Brennan Hall. Orientalium ecclesiarum” 11:00-11:45am Parallel sessions Bishop David Motiuk: “An Overview of the Ukrainian Catholic Church on the Eve of the Second Vatican Council”—Father Madden Hall in Carr Hall, 100 St Joseph St. Friday, October 17 Andriy Chirovsky: “TBA”—Charbonnel Lounge 1:00pm—Father Madden Hall in Carr Hall, 100 St Joseph St. -
A200 Orthodox Syrian Church of the East Holy Episcopal
EXHIBIT: A200 ORTHODOX SYRIAN CHURCH OF THE EAST HOLY EPISCOPAL SYNOD Paulos Gregorios Metropolitan Orthodox Seminary, Post Box 98, Kottayam -686 001. Kerala, India Phone : 3526 Kottayam REPORT SUBMITTED TO THE HOLY EPISCOPAL SYNOD ON APRIL 14, 1975 1. This is a report respectfully submitted in response to the Kalpana No. 5/74 dated August 10, 1974 from His Grace the Secretary to the Holy Synod, asking for background information and interpretation on the questions raised by His Holiness the Patriarch of Antioch in his letter 52/74 dated 30-1-74 (paras 1, 4 & 4) and 196/74 dated 15-7-74 (point 1), concerning the throne of St. Thomas and its place in the Malankara Church. We were asked to examine the points biblically, historically and theologically. 2. The Word and its biblical use The word throne is thronos in Greek, kisse in Hebrew, korse in Biblical Aramaic, and kursyo in Syriac. The Hebrew word kisse is used for the seat of authority of a king, prince or judge. Primarily it is applied to the seat of God (1 Kings 22:19, Isaiah 6:1, Ezekiel 1:26, Psalms 11:4,47:8 etc). Pharaoh?s throne is referred to in Genesis 41:40, Exodus 11:5 etc. David?s throne is referred to quite frequently (2 Sam. 3:10, 1 Kgs. 2:5 etc). The Hebrew word kisse is rarely used for the seat of priests. In 1 Sam. 1:9 we see Eli the priest sitting on his throne beside the doorposts of the temple. In Sam. -
Branson-Shaffer-Vatican-II.Pdf
Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics. -
Valid-Invalid Baptisms Valid
Archdiocese of Los Angeles- Office of Divine Worship- Valid -Invalid Baptism VALID-INVALID BAPTISMS VALID: The following is a list of baptisms which are considered valid, as both water (pouring, sprinkling, or immersing the one baptized) and the Trinitarian formula (“I baptize you in the name of the Father, and of the Son, and of the Holy Spirit”) are used. Also, the minister must intend to do what the Church does when baptizing. • All Eastern non-Catholics (including all Orthodox churches) • Adventist Valid Baptism • African Methodist Episcopal • Amish/Mennonite • Anglican / Church of England • Assembly of God • Baptists • Chinese Catholic Baptism/Confirmation recognized • Chinese Christian • Christian and Missionary Alliance • Christian Fellowship • Church of the Brethren • Church of Christ • Church of God • Church of the Nazarene • Community of Pope Pius X (Lefebvre) Baptism/Confirmation recognized • Congregational • Disciples of Christ • Dutch Reformed • Eastern Non-Catholics (Orthodox) Baptism/Confirmation recognized • Episcopal • Evangelical • Evangelical Church of Covenant • Evangelical United Brethren • International Council of Community • Liberal Catholic • Lutheran • Methodist • Mennonite • Missionary Hill • Moravian July 2021 Archdiocese of Los Angeles- Office of Divine Worship- Valid -Invalid Baptism • New Apostolic Church • Church of the Nazarene • Old Catholic • Old Roman Catholic • Orthodox (see Eastern above) Baptism/Confirmation recognized • Polish National • Presbyterian • Reformed • Seventh Day Adventist • United Church • United Church of Canada • United Church of Christ • United Reformed • United Church of Australia • Waldensian • Zion DOUBTFUL: The following communities have baptismal practices which are not uniform and are considered to be doubtful, requiring an investigation into each case. Some of their communities have valid baptism, others do not. Mennonite Moravian Pentecostal Seventh Day Adventist INVALID: The following is a list (albeit incomplete) of baptisms considered to be invalid, due to a number of reasons. -
The Eastern Mission of the Pontifical Commission for Russia, Origins to 1933
University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations August 2017 Lux Occidentale: The aE stern Mission of the Pontifical Commission for Russia, Origins to 1933 Michael Anthony Guzik University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the European History Commons, History of Religion Commons, and the Other History Commons Recommended Citation Guzik, Michael Anthony, "Lux Occidentale: The Eastern Mission of the Pontifical ommiC ssion for Russia, Origins to 1933" (2017). Theses and Dissertations. 1632. https://dc.uwm.edu/etd/1632 This Dissertation is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik A Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in History at The University of Wisconsin-Milwaukee August 2017 ABSTRACT LUX OCCIDENTALE: THE EASTERN MISSION OF THE PONTIFICAL COMMISSION FOR RUSSIA, ORIGINS TO 1933 by Michael A. Guzik The University of Wisconsin-Milwaukee, 2017 Under the Supervision of Professor Neal Pease Although it was first a sub-commission within the Congregation for the Eastern Churches (CEO), the Pontifical Commission for Russia (PCpR) emerged as an independent commission under the presidency of the noted Vatican Russian expert, Michel d’Herbigny, S.J. in 1925, and remained so until 1933 when it was re-integrated into CEO. -
The Holy See
The Holy See ADDRESS OF THE HOLY FATHER POPE JOHN PAUL II TO THE MEMBERS OF THE CONGREGATION OF THE ORIENTAL CHURCHES Thursday, 1 October 1998 Your Beatitudes, Your Eminences, Venerable Brothers in the Episcopate and the Priesthood, 1. It is a great joy for me to meet you during your Congregation’s plenary assembly, while you are reflecting on several lines of action for the dicastery over the next few years to serve the Eastern Catholic Churches. In particular, I thank Cardinal Achille Silvestrini, Prefect of the Congregation for the Oriental Churches, for his courteous greeting on behalf of you all. I would also like to express my gratitude for the service of the Congregation, which assists the Bishop of Rome “in the exercise of his supreme pastoral office for the welfare and service of the universal Church and the particular Churches. This strengthens the unity of faith and the communion of the People of God and promotes the Church’s mission in the world” (Apostolic Constitution Pastor Bonus, Art. 1). 2. Among the various dicasteries of the Roman Curia, the Congregation for the Oriental Churches has a particularly delicate task because of its institutional competence and the present moment in history. Your Congregation “deals with matters, whether regarding persons or things, concerning the Eastern Catholic Churches” (Pastor Bonus, Art. 56). Its competence “extends to all matters which 2 are proper to the Eastern Churches and which are to be referred to the Apostolic See, whether concerning the structure and organization of the Churches, the exercise of the functions of teaching, sanctifying and governing, or persons and their status, rights and duties” (Art. -
(In Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 8-2021 Blessed Are the Poor (in Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century Jacob D. Hayden Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the Ancient History, Greek and Roman through Late Antiquity Commons Recommended Citation Hayden, Jacob D., "Blessed Are the Poor (in Spirit): Wealth and Poverty in the Writings of the Greek Christian Fathers of the Second Century" (2021). All Graduate Theses and Dissertations. 8181. https://digitalcommons.usu.edu/etd/8181 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. BLESSED ARE THE POOR (IN SPIRIT): WEALTH AND POVERTY IN THE WRITINGS OF THE GREEK CHRISTIAN FATHERS OF THE SECOND CENTURY by Jacob D. Hayden A thesis submitted in partiaL fuLfiLLment of the requirements for the degree of MASTER OF ARTS in Ancient Languages and CuLtures Approved: _______________________ _____________________ Mark Damen, Ph.D. Norman Jones, Ph.D. Major Professor Committee Member _______________________ ______________________ Eliza Rosenberg, Ph.D. Patrick Q. Mason, Ph.D. Committee Member Committee Member ________________________________ D. Richard CutLer, Ph.D. Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © Jacob D. Hayden 2021 All Rights Reserved iii ABSTRACT Blessed Are the Poor (in Spirit): Wealthy and Poverty in the Writings of the Greek Christian Fathers of the Second Century by Jacob D. -
4. Spread and Diversity of Christianity
1 Spread of Christianity outside Greco-Roman world Matthew 28:16-20 The Great Commission 16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 And when they saw him they worshiped him, but some doubted. 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” We should aware of the widespread of the Gospel beyond places we thought it may have gone. 2 Late Roman Empire, A. D. 117 3 Christianity Spread: Copts to Africa, Nestorians Asia, Irish to Germans Irish monks à Copts Coptic Christians in Egypt 5 Christ & disciples. Painted panel in Coptic museum, Cairo Coptic Christians today: c.16 million: c.12 million Egypt + c.3-4 million abroad (Diaspora) 6 Origin & Spread of Copts “Coptic”= Afroasiatic language 1st Christians in Egypt mainly Alexandrian Jews (ex. Theophilus, whom Saint Luke the Evangelist addresses in introductory chapter of his gospel. Church of Alexandria founded by Saint Mark: native Egyptians (not Greeks or Jews) embraced Christian faith. Christianity spread throughout Egypt within half a century. Fragments of New Testament found in Middle Egypt, dating from 200 AD, Gospel of John in Coptic, found in Upper Egypt dating to 1st half- 2nd century. -
The Concept of “Sister Churches” in Catholic-Orthodox Relations Since
THE CATHOLIC UNIVERSITY OF AMERICA The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Will T. Cohen Washington, D.C. 2010 The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II Will T. Cohen, Ph.D. Director: Paul McPartlan, D.Phil. Closely associated with Catholic-Orthodox rapprochement in the latter half of the 20 th century was the emergence of the expression “sister churches” used in various ways across the confessional division. Patriarch Athenagoras first employed it in this context in a letter in 1962 to Cardinal Bea of the Vatican Secretariat for the Promotion of Christian Unity, and soon it had become standard currency in the bilateral dialogue. Yet today the expression is rarely invoked by Catholic or Orthodox officials in their ecclesial communications. As the Polish Catholic theologian Waclaw Hryniewicz was led to say in 2002, “This term…has now fallen into disgrace.” This dissertation traces the rise and fall of the expression “sister churches” in modern Catholic-Orthodox relations and argues for its rehabilitation as a means by which both Catholic West and Orthodox East may avoid certain ecclesiological imbalances toward which each respectively tends in its separation from the other. Catholics who oppose saying that the Catholic Church and the Orthodox Church are sisters, or that the church of Rome is one among several patriarchal sister churches, generally fear that if either of those things were true, the unicity of the Church would be compromised and the Roman primacy rendered ineffective. -
A New Development in the Malankara Catholic Church: Major Archiepiscopal Church Or Catholicate
Logos: A Journal of Eastern Christian Studies Vol. 46 (2005) Nos. 3–4, pp. 303–326 A New Development in the Malankara Catholic Church: Major Archiepiscopal Church or Catholicate John Madey Abstract (Українське резюме на ст. 326) The author continues his study of the Syro-Malankara Catholic Church, of which he is a leading scholar. This cur- rent research is based on new ecclesiological developments within this Church, which has recently been raised to the rank of a major archiepiscopal Church sui iuris according to Ca- tholic canonical norms. Madey traces the history of those developments in the canonical and conciliar literature, with special but not exclusive attention to the developments in the 20th century, chiefly in Cleri Sanctitati of Pope Pius XII; Orientalium Ecclesiarum of the Second Vatican Council; and the 1990 Code of Canons of the Eastern Churches. The author differentiates ecclesial structures and canonical norms in Oriental Churches governed by a patriarch, major arch- bishop, catholicos, or maphrian. He details the role and responsibilities of the catholicos in particular, especially his election, his relationship with the other bishops of his Church, his internal responsibilities to his Church, and his external relationship to the Church and bishop of Rome, with which he, as head of the Syro-Malankara Church, is in full com- munion. ®®®®®®®® 304 John Madey On February 10, 2005, the Vatican Press Office published the following news: the Holy Father raised the Syro-Malankara Metropoli- tan Church sui iuris to the rank of a Major Archiepis- copal Church and promoted His Excellency Cyril Mar Baselios Malancharuvil, O.I.C., to the dignity of Major Archbishop of Trivandrum of the Syro-Malankarians.1 The apostolic nuncio in India, who communicated this news to the public, explained that the new dignity is equivalent to that of catholicos.