Hugh De Payens Took Part in the First Crusade, but What Is Known Is Hugh De Payens Was with the Count of Champagne During a Pilgrimage to Jerusalem in 1104
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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. -
From the Abbot's Desk
From the Abbot’s Desk: “Whatever Makes For a Stronger Visiting a young Norbertine Community Life Is a Higher Priority”: Community in India A Conversation with Fr. Nick Nirschl, O.Praem. e share life at Santa Maria de la Vid Abbey with three By Brother Stephen A. Gaertner, O. Praem. W Norbertines from our community of Mananthavady in t 86, Fr. Nick Nirschl the South of India. Fr. George is pastor at St. Augustine Par- A is the senior member ish at the Native American Pueblo of Isleta. Fr. Bijoy is pres- of the Norbertine Commu- ently participating in a Clinical Pastoral Education Program nity at Santa María de la (CPE) at Presbyterian Hospital, and Fr. Thomas is Catholic Vid Abbey. Originally a Chaplain at Lovelace Medical Center and the Heart Hospital. canon of St. Norbert Abbey They are all important contributors to our life and ministry in in De Pere, Wisconsin (he New Mexico. entered the Order in 1951 after a stint in the U. S. Army and was ordained in 1956), Fr. Nick has served in a variety of capacities, from being a mathematics professor at St. Norbert Col- lege to being assigned as a missionary to Peru, where he ulti- mately assumed duties as the pastor of San Marcos parish from 1985 until 1995 in Lima. In 1995, after leaving Peru, Fr. Nick became a member of the then - Priory of Santa Maria de la Vid in Albuquerque, New Mexico. He served as pastor of St. Augustine Parish at Isleta Pueblo until his retirement in 2002. Since retiring though, Fr. -
Atlas of American Orthodox Christian Monasteries
Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable. -
The Dark Age Church Period of Barbarian Invasions
Scholars Crossing History of Global Missions Center for Global Ministries 2009 The Dark Age Church Period of Barbarian Invasions Don Fanning Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/cgm_hist Recommended Citation Fanning, Don, "The Dark Age Church Period of Barbarian Invasions" (2009). History of Global Missions. 3. https://digitalcommons.liberty.edu/cgm_hist/3 This Article is brought to you for free and open access by the Center for Global Ministries at Scholars Crossing. It has been accepted for inclusion in History of Global Missions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Middle Ages 500-1000 1 3 The Dark Age Church Period of Barbarian Invasions AD 500—1000 Introduction With the endorsement of the Emperor and obligatory church membership for all Roman citizens across the empire, Roman Christianity continued to change the nature of the Church, in stead of visa versa. The humble beginnings were soon forgotten in the luxurious halls and civil power of the highest courts and assemblies of the known world. Who needs spiritual power when you can have civil power? The transition from being the persecuted to the persecutor, from the powerless to the powerful with Imperial and divine authority brought with it the inevitable seeds of corruption. Some say that Christianity won the known world in the first five centuries, but a closer look may reveal that the world had won Christianity as well, and that, in much less time. The year 476 usually marks the end of the Christian Roman Empire in the West. -
To Revise Canon Law Code
Pope appointscommission to reviseCanon Law Code Vr\'l'tCAN Cl'llY--llis llolitter;s Pope John XXlll has sct tup tr commissiou o{ 30 cnltlirtals lo levise the Corlc nf Canou Ltrrv. Anrong tlie 30 ale Caldinetl Irrancis Sipellman, Arch- bishop of Norv Yolli, ;rutl (iartlinal P:tul Legcr, Alchbishop of A'lotttt'citl. soon supcrscrlcd all eallicl col lcctions. Ry tlur beginning of tlre ?Oth ccntrrly carron larv rvas again in a statc ol' eonfusion. At thc Ii'ilsL Vatican f.louncil ( 186$.1870) con- tliliorrs harl I)l'cvonlr'(l thc 1l:rssing of disciplinar'1' larvs ol consitlcll- liou oI thc bislrops'rt'qrrcst Ior codilication of those allc;rtly irr I| RIGIII' SP0'I': fr'IEDICIA\II l0fcc, Itilt in lt)0.[ l'opc fit, l,ius X attuorrrrccrl lris dctcrnrinttion lo have a conrplete an<l olrlerlv corli[iciltion ol all cxisting ('hur.clr Indianapoliscivil la*'s, rights 'l'ltc rvith obsolt'tc lnd outrlalctl tasli ol' llrtt ttt'rr' ('()tlltllls- on(rs r,lirnirrntcrl arrrl othcr.s sion rlill l)('to glrtl)cr an(l pl'e- btrtugltt into t'onfolnritl' rvith palc nralclial lirr a rctisiott oi lltc tuodcln conrlilions. 6 canon larr, <:otlc accot'tling to thc rlilcclilr:s ol llto ct:tltttt'ttical cotttt- HE APPOINTED 'l'hc u t,unrrrrissiorr cil. t'evisiott rvill ;rp1rl1'ottl.t' rePorL ol calrlin:tls trrrrlcr ltis orvn and clrair.. good bad' ttttrt'itt [rrt'ttc itt tlttl to tltc cotlc nranship. ()n llalr:lr 25, 19().{,the Catlttt' l,atin lt itc. [,)nstct'tt Itite tvrrr'lrl's alchbi,slrops rvcle askctl g()\'ofttc(l lt1';t lics llr: sttllat'atc lo conlr'r' uith thcil sulfr.agan lroenle<l u itrtesses rltrlin;1 thc c0(l('. -
Episcopal Church Style Guide
Episcopal Church Style Guide The official name of the church is The Episcopal Church. When writing about the Episcopal Church, please follow these guidelines: * In the first reference, the full name of the church is preferred: The Episcopal Church. * When referring to church members, the term “Episcopalians” is preferred. We elect a Presiding Bishop, who is our chief pastor and primate of the church. Chosen by the House of Bishops from one of its members, the Presiding Bishop serves for nine years, or until normal retirement age, if that occurs first. In formal usage, he or she is known as “The Most Reverend”,” usually abbreviated to “The Most Rev.” His or her first name (or preferred forename) is always used, together with an initial if applicable (e.g., “The Most Rev. John A. Smith”, or “The Most Rev. A. John Smith”). All other bishops should be addressed as above, but using the form “The Rt. Rev.” Priests and deacons are referred to as “The Rev.” Our church is organized into dioceses, and there is at least one diocese in each state. However, some states have two or more dioceses. For example, we have a Diocese of New Jersey, but in the northern part of the state there is a Diocese of Newark. Likewise, there is a Diocese of Texas, but there are several other dioceses in that state. The Bishop with jurisdiction of a diocese is usually known as the “diocesan bishop”, and is sometimes known as the “Ordinary.” He or she may have other bishops to assist, who are referred to as “bishops suffragan” and are elected in the same way that bishops are, by representatives of the members of the diocese. -
History of the Order from King Charles the Martyr
History of the Order from King Charles the Martyr The early years, 1095- In 1095 when Pope Urban II issued the call for the First Crusade, the Western Christian World saw this as a defensive action. Since the early 8th century Europe had been under ceaseless attack from Islamic forces, beginning with the Iberian Peninsula. Not only was most of Christian Spain conquered, but Islamic armies penetrated into the heart of France, only to be halted by Charles Martel in 732. Still, Islamic forces continued to threaten Europe, occupying Sicily, most of Southern Italy, and even besieging Rome in 846 and sacking St. Peter’s Basilica. Yet the First Crusade was not directed at Islam itself, but against the Seljuk Turks, who in their conquest of Palestine replaced the previous Arab tolerance of Christian pilgrims with intolerance and violence. By the end of July, 1099 the First Crusade had achieved its objective of restoring the Holy Places to Christian control. It was one thing to conquer; now the challenge was to rule. Immediately two problems confronted the newly created Kingdom of Jerusalem, being one of the worse examples of feudal fragmentation. The vassals of the King of Jerusalem were carving out their own feudal estates and becoming more powerful than their suzerain. They were even engaging in conflict among themselves, often hindering efforts to counter any renewed threat from Islam. The second problem was the lack of a reliable fighting force to defend the conquest. Once the Crusade was finished, most of the surviving crusaders, having fulfilled their vows, returned home. -
Special Report on Religious Life
Catholic News Agency and women who Year-long MAJOR ORDERS TYPES OF RELIGIOUS ORDERS dedicate their lives celebrations AND THEIR CHARISMS to prayer, service The Roman Catholic Church recognizes different types of religious orders: and devotion. Year of Marriage, A religious order or congregation is Many also live as Nov. 2014- distinguished by a charism, or particular • Monastic: Monks or nuns live and work in a monastery; the largest monastic order, part of a commu- Dec. 2015 grace granted by God to the institute’s which dates back to the 6th century, is the Benedictines. nity that follows a founder or the institute itself. Here • Mendicant: Friars or nuns who live from alms and actively participate in apostolic work; specific religious Year of Faith, are just a few religious orders and the Dominicans and Franciscans are two of the most well-known mendicant orders. rule. They can Year of Prayer, congregations with their charisms: • Canons Regular: Priests living in a community and active in a particular parish. include both Oct. 2012- • Clerks Regular: Priests who are also religious men with vows and who actively clergy and laity. Nov. 2013 Order/ participate in apostolic work. Most make public Congregation: Charism: vows of poverty, Year for Priests, obedience and June 2009- Dominicans Preaching and chastity. Priests June 2010 teaching who are religious Benedictines Liturgical are different from Year of St. Paul, prayer and diocesan priests, June 2008- monasticism who do not take June 2009 Missionaries Serving God vows. of Charity among the Religious congregations differ from reli- “poorest of the gious orders mainly in terms of the vows poor” that are taken. -
On Loving God: De Diligendo Deo Free Ebook
FREEON LOVING GOD: DE DILIGENDO DEO EBOOK Bernard De Clairvaux | 95 pages | 31 Dec 2009 | Eremitical Press | 9781926777122 | English | United States On Loving God On Loving God: De Diligendo Deo Paperback – 31 Dec. by Bernard of Clairvaux (Author) out of 5 stars 10 ratings. See all formats and editions. Hide other formats and editions. His first book, On the Steps of Humility and Pride (De Gradibus Humilitatis et Superbiae), ingeniously expands on the teaching of St. Benedict's Rule about humility and communal living. In his treatise On Loving God (De Diligendo Deo) he describes man’s spiritual ascent to the love of God through the love of self and of neighbor. De diligendo Dei [On loving God] (in Latin). Outlines seven stages of ascent leading to union with God. Liber ad milites templi de laude novae militiae [In Praise of the new knighthood] (in Latin). Addressed to Hugues de Payens, first Grand Master and Prior of Jerusalem. This is a eulogy of the Knights Templar order, which had been instituted in , and an exhortation to the knights to conduct themselves with courage in their several stations. St. Bernard of Clairvaux However, Bernard goes into much more conceptual, soteriological detail in his later work, On Loving God (De diligendo Deo) (c. ). Herein, St. Bernard describes the degrees of love through which a soul should progress in rather abstract terms without much recourse to figurative language or imagery. His first book, On the Steps of Humility and Pride (De Gradibus Humilitatis et Superbiae), ingeniously expands on the teaching of St. Benedict's Rule about humility and communal living. -
Abbess a Religious Community Under the Direction of an Abbot (For Monks) Or an Abbess (For Nuns). Abbey A
abbess A religious community under the direction of an abbot (for monks) or an abbess (for nuns). abbey A religious community under the direction of an abbot (for monks) or an abbess (for nuns). abbot A religious community under the direction of an abbot (for monks) or an abbess (for nuns). alternatesupport system In church architecture, the use of alternating wall supports in the nave, usually piers and columns or compound piers of alternating form. benedictional A Christian religious book containing bishops’ blessings. Book of Hours A Christian religious book for private devotion containing prayers to be read at specified times of the day. breviary A Christian religious book of selected daily prayers and psalms. canon table A concordance, or matching, of the corresponding passage of the four Gospels as compiled by Eusebius of Caesarea in the fourth century. Caroline minuscule The alphabet that Carolingian scribes perfected, from which our modern alphabet was developed. Carolingian (adj.) Pertaining to the empire of Charlemagne (Latin, Carolus Magnus) and his successors. carpet page In early medieval manuscripts, a decorative page resembling a textile. castellum German, “western entrance structure.” The facade and towers at the western end of a medieval church, principally in Germany. In contemporary documents the westwork is called a castellum (Latin, castle or fortress) or turris (tower). cloison French, “partition.” A cell made of metal wire or a narrow metal strip soldered edgeup to a metal base to hold enamel, semiprecious stones, pieces of colored glass, or glass paste fired to resemble sparkling jewels. cloisonné A decorative metalwork technique employing cloisons; also, decorative brickwork in later Byzantine architecture. -
Monasticism Old And
Study Guides for Monasticism Old and New These guides integrate Bible study, prayer, and worship to explore how monastic communities, classic and new, provide a powerful critique of mainstream culture and offer transforming possibilities Christian Reflection for our discipleship. Use them individually or in a series. You may A Series in Faith and Ethics reproduce them for personal or group use. A Vision So Old It Looks New 2 It is hard to be a Christian in America today. But that can be good news, the new monastics are discovering. If the cost of discipleship pushes us to go back and listen to Jesus again, it may open us to costly grace and the transformative power of resurrection life. In every era God has raised up new monas- tics to remind the Church of its true vocation. The Finkenwalde Project 4 Dietrich Bonhoeffer’s project at Finkenwalde Seminary to recover for congregations the deep Christian tradition is a prominent model for young twenty-first-century Christians. Weary of the false dichotomy between right belief and right practice, they seek the wholeness of discipleship in what Bonhoeffer called “a kind of new monasticism.” Evangelicals and Monastics 6 Could any two groups of Christians—evangelicals and monastics—be more different? But the New Monasticism movement has opened a new chapter in the relations of these previously estranged groups. Nothing is more characteristic of monastics and evangelicals than their unshakable belief that one cannot be truly spiritual without putting one’s faith into practice, and one cannot sustain Christian discipleship without a prayerful spirituality. -
Monastic Tradition in Eastern Christianity and the Outside Word
142 International Journal of Orthodox Theology 7:2 (2016) urn:nbn:de:0276-2016-2081 Ines Angeli Murzaku (ed.) Review: Monastic tradition in Eastern Christianity and the Outside Word. A Call for Dialogue Peters Leuven – Paris – Walpole, MA – 2013, pp. 286. Reviewed by Mihail-Liviu Dinu The present volume by its inner- essence of Christianity dialogue and by its ecumenical interdisci- plinary, lends itself to several conclusions, which must be Mihail-Liviu Dinu is PhD understood as multiple aspects Candidate at the Faculty of Orthodox Theology of the that create the image of what “December 1st 1918” Uni- Christian monastic tradition versity of Alba-Iulia, Roma- means in today’s word. nia, Erasmus Student at The present work is structured on Otto-Friedrich University of three vast chapters; each of them Bamberg, Germany Monastic tradition in Eastern Christianity 143 and the Outside Word. A Call for Dialogue tries to deliver the core aspects of understanding monasticism. It must be pointed out that the editor of this project, Ines Angeli Murzaku, a very well know American Professor of Ecclesiastical History, shows a real approach of the inter-Christianity and inter-religious dialogue, which has proved very fruitful in the inner-essence of Eastern Christianity. According to the editor, this project starts at the Greek monastery of Mother of God at Abbot of Grottaferrata, near the city of Rome, keeping in mind the words of Saint Cyprian of Carthage: “They do not speak great things, but live them”. The purpose of such a project, I believe, starts from the fact that monasticism is not a phenomenon particular to east of west Christianity.