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Profession Class of 2020 Survey
January 2021 Women and Men Professing Perpetual Vows in Religious Life: The Profession Class of 2020 Center for Applied Research in the Apostolate Georgetown University Washington, DC Women and Men Professing Perpetual Vows in Religious Life: The Profession Class of 2020 A Report to the Secretariat of Clergy, Consecrated Life and Vocations United States Conference of Catholic Bishops January 2021 Thu T. Do, LHC, Ph.D. Thomas P. Gaunt, SJ, Ph.D. Table of Contents Executive Summary ......................................................................................................................... 2 Major Findings ................................................................................................................................ 3 Introduction .................................................................................................................................... 6 Institutes Reporting Perpetual Professions .................................................................................... 7 Age of Professed ............................................................................................................................. 8 Country of Birth and Age at Entry to the United States ................................................................. 9 Race and Ethnic Background......................................................................................................... 10 Family Background ....................................................................................................................... -
SECULAR CONSECRATION: Section Two - Chapter One
SECULAR CONSECRATION: Section Two - Chapter One We now come to the heart of what membership in a secular Institute entails, what distinguishes it from other associations of the faithful. It is the full profession of the evangelical councils of celibate chastity, poverty and obedience. Secular institutes are parallel to Religious institutes such as Jesuits and Franciscans in that both profess the evangelical counsels and are recognized by the Church. Other associations may live in the “spirit” of the counsels such as “Third Orders” (often now called “secular orders”) which often creates confusion between them and secular institutes but there are key differences. Third orders do not profess vows and do not commit themselves to lives of celibate chastity. It is the commitment to perpetual celibate chastity that distinguishes Religious or Secular Institutes from of groupings of Christians. Secular and Religious Institutes make vows or similar promises that are morally binding. They place themselves under the Superiors of these Institutes who have real authority over their members that are morally binding. The Code on Canon Law dealing with secular Institutes state that the profession of the counsels in a secular Institute may be made by vow, oath or another recognized expression of consecration. All members of secular institutes must make a binding profession by vow or oath to celibate chastity and make vows or binding promises of poverty and obedience. While not trying to appear excessively juridical it is important to understand that profession in a secular institute entails a full, total and complete consecration of self no less than in vowed Religious life. -
For a Better Understanding of Lasallian Association.” AXIS: Journal of Lasallian Higher Education 5, No
Sauvage, Michel. “For a Better Understanding of Lasallian Association.” AXIS: Journal of Lasallian Higher Education 5, no. 2 (Institute for Lasallian Studies at Saint Mary’s University of Minnesota: 2014). © Institute of the Brothers of the Christian Schools. Readers of this article have the copyright owner’s permission to reproduce it for educational, not-for-profit purposes, if the author and publisher are acknowledged in the copy. For a Better Understanding of Lasallian Association Michel Sauvage, FSC, S.T.D.1 I have been asked to introduce this formation session on Lasallian association. To do that, I must first recall what association meant at the beginning of the Institute of the Brothers of the Christian Schools. As a foreword to this talk, I would make three points on the parameters of my proposal with regard to the aim of these two days. For you, who are heads of establishments and responsible for educational institutions under a Lasallian trusteeship, this aim is to live out association better today. So, my first point is that I will stick to the meaning of the word association and the realities that it had in the founding experience of John Baptist de La Salle and his first Brothers. I will thus at least go some way to addressing the sub-titles given in the program: History, Origins, Characteristics. It is not possible, however, even to sketch out a development that would relate to another subtitle: “Experiences ‘in the course of history.’” Since I have not studied this question, I am not even certain of fully understanding what it means. -
Life and Works of Saint Bernard, Abbot of Clairvaux
J&t. itfetnatto. LIFE AND WORKS OF SAINT BERNARD, ABBOT OF CLA1RVAUX. EDITED BY DOM. JOHN MABILLON, Presbyter and Monk of the Benedictine Congregation of S. Maur. Translated and Edited with Additional Notes, BY SAMUEL J. EALES, M.A., D.C.L., Sometime Principal of S. Boniface College, Warminster. SECOND EDITION. VOL. I. LONDON: BURNS & OATES LIMITED. NEW YORK, CINCINNATI & CHICAGO: BENZIGER BROTHERS. EMMANUBi A $ t fo je s : SOUTH COUNTIES PRESS LIMITED. .NOV 20 1350 CONTENTS. I. PREFACE TO ENGLISH EDITION II. GENERAL PREFACE... ... i III. BERNARDINE CHRONOLOGY ... 76 IV. LIST WITH DATES OF S. BERNARD S LETTERS... gi V. LETTERS No. I. TO No. CXLV ... ... 107 PREFACE TO THE ENGLISH EDITION. THERE are so many things to be said respecting the career and the writings of S. Bernard of Clairvaux, and so high are view of his the praises which must, on any just character, be considered his due, that an eloquence not less than his own would be needed to give adequate expression to them. and able labourer He was an untiring transcendently ; and that in many fields. In all his manifold activities are manifest an intellect vigorous and splendid, and a character which never magnetic attractiveness of personal failed to influence and win over others to his views. His entire disinterestedness, his remarkable industry, the soul- have been subduing eloquence which seems to equally effective in France and in Italy, over the sturdy burghers of and above of Liege and the turbulent population Milan, the all the wonderful piety and saintliness which formed these noblest and the most engaging of his gifts qualities, and the actions which came out of them, rendered him the ornament, as he was more than any other man, the have drawn him the leader, of his own time, and upon admiration of succeeding ages. -
Religious Education Programme
Commitment and Ministry LEARNING STRAND: HUMAN EXPERIENCE RELIGIOUS EDUCATION PROGRAMME FOR CATHOLIC SECONDARY SCHOOLS IN AOTEAROA NEW ZEALAND 12H THE LOGO The logo is an attempt to express Faith as an inward and outward journey. This faith journey takes us into our own hearts, into the heart of the world and into the heart of Christ who is God’s love revealed. In Christ, God transforms our lives. We can respond to his love for us by reaching out and loving one another. The circle represents our world. White, the colour of light, represents God. Red is for the suffering of Christ. Red also represents the Holy Spirit. Yellow represents the risen Christ. The direction of the lines is inwards except for the cross, which stretches outwards. Our lives are embedded in and dependent upon our environment (green and blue) and our cultures (patterns and textures). Mary, the Mother of Jesus Christ, is represented by the blue and white pattern. The blue also represents the Pacific… Annette Hanrahan RSCJ Commitment and Ministry GETTY IMAGES LEARNING STRAND: SACRAMENT AND WORSHIP 12H © 2014 National Centre for Religious Studies First published 1991 No part of this document may be reproduced in any way, stored in a retrieval system, or transmitted by any means, without the prior permission of the publishers. Imprimatur + Colin Campbell DD Bishop of Dunedin Conference Deputy for National Centre for Religious Studies October 2007 Authorised by the New Zealand Catholic Bishops’ Conference. Design & Layout: Devine Graphics PO Box 5954 Dunedin New Zealand Published By: National Centre for Religious Studies Catholic Centre PO Box 1937 Wellington New Zealand Printed By: Printlink 33–43 Jackson Street Petone Private Bag 39996 Wellington Mail Centre Lower Hutt 5045 Māori terms are italicised in the text. -
Great Cloud of Witnesses.Indd
A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe. -
VOWS in the SECULAR ORDER of DISCALCED CARMELITES Fr
VOWS IN THE SECULAR ORDER OF DISCALCED CARMELITES Fr. Michael Buckley, OCD The moment we hear the word “Vows” we think automatically of religious. The “vows of religion” is a phrase that comes immediately to our minds: vows and religion are always associated in our thinking. Indeed, for religious men and women, vows of poverty, chastity and obedience are of the very essence of their vocation. Regularly vows are made after novitiate, and again a few years later; the only difference is between simple (temporary) and solemn (perpetual) vows. So it is a new concept when we encounter vows in the context of a Secular Order as we do in Carmel. Yet, the exclusive association of vows with religious people is not warranted. A glance at the Canon Law of the Church will illustrate this. The Canon Law speaks about vows in numbers 1191-98, just before a chapter on oaths. Our Secular legislation makes no reference to the Canon Law when it speaks about vows. That is not necessarily a defect or lacuna in our Constitutions. Our legislation is in accord with sacred canons, but it is essential to be familiar with these. Let me summarize the chapter. It begins with a precise definition: “A vow is a deliberate and free promise made to God concerning a possible and better good which must be fulfilled by reason of the virtue of religion.” Then it goes on to distinguish vows which are a) public, i.e., accepted in the name of the church, b) solemn or simple, c) personal or real, d) how vows cease or are dispensed, etc. -
Travels in America: Aelred Carlyle, His American “Allies,” and Anglican Benedictine Monasticism Rene Kollar Saint Vincent Archabbey, Latrobe, Pennsylvania
Travels in America: Aelred Carlyle, His American “Allies,” and Anglican Benedictine Monasticism Rene Kollar Saint Vincent Archabbey, Latrobe, Pennsylvania N FEBRUARY 1913, Abbot Aelred Carlyle and a majority of the Benedictine monks of Caldey Island, South Wales, renounced the Anglican Church and converted to I Roman Catholicism.1 For years, the Caldey Island monastery had been a show piece of Anglo-Catholicism and a testimony to the catholic heritage of the Anglican Church, but when Charles Gore, the Bishop of Oxford, tried to regularize their status within Anglicanism by forcing Carlyle and the monks to agree to a series of demands which would radically alter their High Church liturgy and devotions, the monks voted to join the Church of Rome. The demands of the Great War, however, strained the fragile finances of the island monastery, and during the spring of 1918, Abbot Carlyle traveled to America to solicit funds for his monastery. “And it was indeed sheer necessity that took me away from the quiet shores of Caldey,” he told the readers of Pax, the community’s magazine, but “Caldey has suffered grievously through the war.”2 Abbot Carlyle saw a possible solution to his problems. “In our need we turned to our Catholic Allies in the United States, and my duty seemed obvious that I should accept the invitation I had received to go to New York to plead in person the cause of Caldey there.” Carlyle had not forgotten lessons from the past. During his years as an Anglican monk, the American connection proved to be an important asset in the realization of his monastic dreams. -
Resignations and Appointments
N. 200708b Wednesday 08.07.2020 Resignations and Appointments Resignation of auxiliary of Włocławek, Poland Appointment of bishop of Savannah, U.S.A. Appointment of vicar apostolic of Yurimaguas, Peru Appointment of auxiliary of the metropolitan archdiocese of São Paulo, Brazil Appointment of members of the Pontifical Council for Interreligious Dialogue Resignation of auxiliary of Włocławek, Poland The Holy Father has accepted the resignation from the office of auxiliary of the diocese of Włocławek, Poland, presented by Bishop Stanisław Gębicki. Appointment of bishop of Savannah, U.S.A. The Holy Father has appointed as bishop of Savannah, United States of America, the Reverend Stephen D. Parkes, of the clergy of the diocese of Orlando, Florida, currently vicar forane of the deanery of the Central Deanery North and parish priest of the Annunciation parish in Altamonte Springs. Reverend Stephen D. Parkes 2 The Reverend Stephen D. Parkes was born on 2 June 1965 in Mineola, New York, in the diocese of Rockville Centre. He attended Massapequa High School in New York (1979-1983) and was awarded a bachelor’s degree in business administration and marketing from the University of South Florida in Tampa (1983-1987). He worked in business and banking. He entered the Seminary and completed his ecclesiastical studies at Saint Vincent de Paul Regional Seminary in Boyton Beach, Florida (1992-1998). He was ordained priest for the diocese of Orlando, Florida on 23 May 1998. Since priestly ordination he held the following positions: parish vicar of the Annunciation parish in Altamonte Springs (1998-2005); administrator and founding pastor of the Most Precious Blood parish in Oviedo (2005- 2011); spiritual director of university pastoral care at the University of Central Florida in Orlando (2004-2011); vicar forane of Central Deanery North (2010-2020); pastor of the Annunciation parish at Altamonte Springs (2011-2020); spiritual director of the Board of the Catholic Foundation of Central Florida (2009-2020) and secretary of the presbyteral council. -
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. -
Sacraments Handout RCIA 2009-2010
Sacramental Experiences Sacramental imagination recognizes that grace is mediated. God distributes his grace to humanity through physical matter; God manifests his relationship with us through our senses. Sacrament The most dramatic example of this is the Incarnation. God loves us so “A visible sign of an invisible reality.” St. Augustine of Hippo much that he wanted to be right there with us. While the Incarnation is the most important example of sacramentality, there are many ways that we can come to understand God through his creation. The Basic Sacraments The Seven Sacraments Sacramentals These sacraments have been recognized by many These Tridentine sacraments were officially Holy objects or acts; officially defined lesser theologians since the Second Vatican Council, defined at the Council of Trent in the 16 th century. sacraments ; objects blessed by the Church. which took place from 1962-1965. “A Sacrament is an outward sign, instituted by • Where as the seven sacraments cause grace Christ to give Grace.” The Baltimore Catechism through the rites themselves, sacramentals cause Jesus —The Primordial Sacrament grace through the devotion of those using or Baptism “He is the image of the invisible God.” receiving the sacramental. (Richard McBrien, In Water Catholicism , 800). [Jesus] “has now reconciled in his fleshy body [By Desire—Catechumens] • Sacraments always involve some sense of through his death, to present you holy…before him.” [By Blood—Martyrdom] community but one can appreciate some Colossians 1:15, 22, New American Bible sacrametals alone. Confirmation • Sacraments always involve actions but some Eucharist sacramentals are merely objects. The Church —A Basic Sacrament inc. -
Equitable Treatment for Vows of Poverty Under the Federal Income Tax , 44 Wash
Washington and Lee Law Review Volume 44 | Issue 1 Article 4 Winter 1-1-1987 But Reverend, Why Does Your Baptismal Font Have A Diving Board? Equitable Treatment For Vows Of Poverty Under The edeF ral Income Tax J. Timothy Philipps Follow this and additional works at: https://scholarlycommons.law.wlu.edu/wlulr Part of the Religion Law Commons, and the Taxation-Federal Commons Recommended Citation J. Timothy Philipps, But Reverend, Why Does Your Baptismal Font Have A Diving Board? Equitable Treatment For Vows Of Poverty Under The Federal Income Tax , 44 Wash. & Lee L. Rev. 19 (1987), https://scholarlycommons.law.wlu.edu/wlulr/vol44/iss1/4 This Article is brought to you for free and open access by the Washington and Lee Law Review at Washington & Lee University School of Law Scholarly Commons. It has been accepted for inclusion in Washington and Lee Law Review by an authorized editor of Washington & Lee University School of Law Scholarly Commons. For more information, please contact [email protected]. BUT REVEREND, WHY DOES YOUR BAPTISMAL FONT HAVE A DIVING BOARD? EQUITABLE TREATMENT FOR VOWS OF POVERTY UNDER THE FEDERAL INCOME TAX J. TimOTHY PHIUnPps* I. INTRODUCTION In 1977 the Internal Revenue Service (IRS or Service) issued a revenue ruling' that drastically changed its position concerning the imposition of federal income tax on members of traditional bona fide religious orders who have taken a vow of poverty. Under these vows a member of the order renounces all wealth and promises to give any income to the religious order. The position taken in the ruling (and maintained by the IRS in subsequent litigation) is essentially two-fold.