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Ancient Times (A.D
The Catholic Faith History of Catholicism A Brief History of Catholicism (Excerpts from Catholicism for Dummies) Ancient Times (A.D. 33-741) Non-Christian Rome (33-312) o The early Christians (mostly Jews who maintained their Jewish traditions) o Jerusalem’s religious establishment tolerated the early Christians as a fringe element of Judaism o Christianity splits into its own religion . Growing number of Gentile converts (outnumbered Jewish converts by the end of the first century) . Greek and Roman cultural influences were adapted into Christianity . Destruction of the Temple in Jerusalem in A.D. 70 (resulted in the final and formal expulsion of the Christians from Judaism) o The Roman persecutions . The first period (A.D. 68-117) – Emperor Nero blamed Christians for the burning of Rome . The second period (A.D. 117-192) – Emperors were less tyrannical and despotic but the persecutions were still promoted . The third period (A.D. 193-313) – Persecutions were the most virulent, violent, and atrocious during this period Christian Rome (313-475) o A.D. 286 Roman Empire split between East and West . Constantinople – formerly the city of Byzantium and now present- day Istanbul . Rome – declined in power and prestige during the barbarian invasions (A.D. 378-570) while the papacy emerged as the stable center of a chaotic world o Roman Emperor Constantine issued the Edict of Milan in A.D. 313 which legalized Christianity – it was no longer a capital crime to be Christian o A.D. 380 Christianity became the official state religion – Paganism was outlawed o The Christian Patriarchs (Jerusalem, Antioch, Alexandria, Rome, and Constantinople) . -
Preamble. His Excellency. Most Reverend Dom. Carlos Duarte
Preamble. His Excellency. Most Reverend Dom. Carlos Duarte Costa was consecrated as the Roman Catholic Diocesan Bishop of Botucatu in Brazil on December !" #$%&" until certain views he expressed about the treatment of the Brazil’s poor, by both the civil (overnment and the Roman Catholic Church in Brazil caused his removal from the Diocese of Botucatu. His Excellency was subsequently named as punishment as *itular bishop of Maurensi by the late Pope Pius +, of the Roman Catholic Church in #$-.. His Excellency, Most Reverend /ord Carlos Duarte Costa had been a strong advocate in the #$-0s for the reform of the Roman Catholic Church" he challenged many of the 1ey issues such as • Divorce" • challenged mandatory celibacy for the clergy, and publicly stated his contempt re(arding. 2*his is not a theological point" but a disciplinary one 3 Even at this moment in time in an interview with 4ermany's Die 6eit magazine the current Bishop of Rome" Pope Francis is considering allowing married priests as was in the old time including lets not forget married bishops and we could quote many Bishops" Cardinals and Popes over the centurys prior to 8atican ,, who was married. • abuses of papal power, including the concept of Papal ,nfallibility, which the bishop considered a mis(uided and false dogma. His Excellency President 4et9lio Dornelles 8argas as1ed the Holy :ee of Rome for the removal of His Excellency Most Reverend Dom. Carlos Duarte Costa from the Diocese of Botucatu. *he 8atican could not do this directly. 1 | P a g e *herefore the Apostolic Nuncio to Brazil entered into an agreement with the :ecretary of the Diocese of Botucatu to obtain the resi(nation of His Excellency, Most Reverend /ord. -
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy The lengthy letter that follows was written by His Eminence, the Metropolitan of Piraeus, Seraphim, and His Eminence, the Metropolitan of Dryinoupolis, Andrew, both of the Church of Greece. It was sent to Pope Francis on April 10, 2014. The Orthodox Christian Information Center (OrthodoxInfo.com) assisted in editing the English translation. It was posted on OrthodoxInfo.com on Great and Holy Monday, April 14, 2014. The above title was added for the English version and did not appear in the Greek text. Metropolitan Seraphim is well known and loved in Greece for his defense of Orthodoxy, his strong stance against ecumenism, and for the philanthropic work carried out in his Metropolis (http://www.imp.gr/). His Metropolis is also well known for Greece’s first and best ecclesiastical radio station: http://www.pe912fm.com/. This radio station is one of the most important tools for Orthodox outreach in Greece. Metropolitan Seraphim was born in 1956 in Athens. He studied law and theology, receiving his master’s degree and his license to practice law. In 1980 he was tonsured a monk and ordained to the holy diaconate and the priesthood by His Beatitude Seraphim of blessed memory, Archbishop of Athens and All Greece. He served as the rector of various churches and as the head ecclesiastical judge for the Archdiocese of Athens (1983) and as the Secretary of the Synodal Court of the Church of Greece (1985-2000). In December of 2000 the Holy Synod of the Ecumenical Patriarch elected him as an auxiliary bishop of the Holy Archdiocese of Australia in which he served until 2002. -
An Agreed Statement on the Church
USCCB > Beliefs And Teachings > Ecumenical And Interreligious > Ecumenical > Orthodox AN AGREED STATEMENT ON THE CHURCH Issued by the Orthodox-Roman Catholic Bilateral Consultation in the U.S.A. 1. Christianity is distinguished by its faith in the Blessed Trinity. In the light of this revelation Christianity must interpret the world and every aspect of it. This revelation has obvious implications for the interpretation of the nature of the church. 2. The church is the communion of believers living in Jesus Christ and the Spirit with the Father. It has its origin and prototype in the Trinity in which there is both distinction of persons and unity based on love, not subordination. 3. Since the church in history is constituted by the Spirit as the body of Christ, the continuity of the church with its origin results from the active presence of the Spirit. This continuity is expressed in and by historical forms (such as Scripture and sacraments) which give visibility to the continuing presence of the Spirit but it does not result merely from a historical process. 4. Sharing in Christ and the Spirit, the local church is at once independent in its corporate existence: a church, and at the same time interdependent in relation to other churches. The independent existence of the local church is expressed best in its eucharistic celebration. The sacramental celebration of the Lord's presence in the midst of his people through the working of the Spirit both proclaims the most profound realization of the church and realizes what it proclaims in the measure that the community opens itself to the Spirit. -
MS-603: Rabbi Marc H
MS-603: Rabbi Marc H. Tanenbaum Collection, 1945-1992. Series C: lnterreligious Activities. 1952-1992 Box 50, Folder 10, Vatican Council II - Oriental churches, 1964. 3101 Clifton Ave, Cincinnati, Ohio 45220 (513) 221-1875 phone, (513) 221-7812 fax americanjewisharchives.org //1:0NCILIO ECUMENICO VATICANO II SESSION III - DOCUMENTATION OFFICIO STAMPA October 14 ~ 1964 SUMMARY THE ORIENTAL CHURCHES The ante .. preparatory Commissions had dr.awn up three .schemas · On the Orlental Churches. One of these., entitled "The Unity of the Church", was discussed during the First Session, from November 27th unt11 December l, 1962. The Fathers then decided t hat this text should form the b~sis of a schema on Ecumenism and of part of the schema on the Church. Both of these s6hemas were dis6ussed during the second Session of the Council in 1963. The Co-ordinating Commission subsequently decided that the Concciliar Commission for . the Oriental Churches, in addition to _ collabo·rating in the preparation of these two schemas, should also pre sent a. spec-ia1· schema, dealing · excusi vely with the Oriental Churches, pre~ehting the· texts previously prepared and reducing them to a series of propositions. This schema was distributed to the Council .Fathers in May , 1963, and they in turn sent in .their observations and recommend ations, On January 15~ 196~, the Co-ordinating Commission ordered the further reduction of the schema to a small number of fundamental . point~ · · The schema, reduced in conformity w1th the abGJve-rne.ntioned directives, covers 6 pages and is divided into 6 parts~ preceded by a ·br-ief Introduction: " l ·. -
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. -
SELECTING a NEW POPE Time to Choose the College of Cardinals Is to Meet Today to Begin Selecting a New Pope
MN_A_8_A8_LA_1_04-18-05_mo_1_CMYK 2005:04:17:21:37:53_abrown A8 MONDAY, APRIL 18, 2005 LOS ANGELES TIMES THE WORLD SELECTING A NEW POPE Time to choose The College of Cardinals is to meet today to begin selecting a new pope. After a security check of the Sistine Chapel to ensure that the deliberations remain secret, and the cardinals take an oath not to reveal anything of the proceedings, they will begin their work. The conclave could last several days, or extend almost two weeks. Deciding factors Inside the Sistine Chapel The cardinals will weigh various traits of papal candidates and issues, including: The chapel was built between 1475 and 1481, during the time of Pope Sixtus IV. ■■■■Leadership style Linguistic ability Radical or moderate leanings Whether to return the papacy to an Italian ■■■■Ecumenism and how to increase The shift from Catholicism to Effect of globalization, especially Autonomy for local dioceses dialogue with other religions, evangelical Protestant faiths, in developing countries especially Islam especially in Latin America The electorate Detailed Almost all of the 115 cardinals expected to vote in this conclave were appointed by Pope John Paul II. About half are from Europe. Cardinals, by region of origin Europe 58 Stoves Latin America 20 North America 14 (U.S. 11) Michelangelo’s “The Last Africa 11 Asia 10 Oceania 2 Judgment” The conclave Here’s how the process of choosing a new pope will unfold: Entrance to “Room of Tears” Scrutineers 5 3 4 Urns 6 1 2 I The voting The rectangular ballot bears the words “Eligo in Summum Pontificem” (I elect as supreme pontiff) with space at the bottom for the elector’s choice. -
Pope Benedict XVI Modern World Leaders
Modern World Leaders Pope Benedict XVI Modern World Leaders Tony Blair George W. Bush Hugo Chávez Pope Benedict XVI Pope John Paul II The Saudi Royal Family Vladimir Putin Modern World Leaders Pope Benedict XVI Clifford W. Mills Pope Benedict XVI Copyright © 2007 by Infobase Publishing All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval systems, without permission in writing from the publisher. For information, contact: Chelsea House An imprint of Infobase Publishing 132 West 31st Street New York, NY 10001 ISBN-13: 978-0-7910-9228-6 Library of Congress Cataloging-in-Publication Data Mills, Cliff, 1947– Pope Benedict XVI / Clifford W. Mills. p. cm. — (Modern world leaders) Includes bibliographical references and index. ISBN 0-7910-9228-3 (hardcover) 1. Benedict XVI, Pope, 1927—Juvenile literature. 2. Popes—Biography—Juvenile literature. I. Title. II. Series. BX1378.6.M55 2006 282.092—dc22 2006010610 Chelsea House books are available at special discounts when purchased in bulk quantities for businesses, associations, institutions, or sales promotions. Please call our Special Sales Department in New York at (212) 967-8800 or (800) 322-8755. You can find Chelsea House on the World Wide Web at http://www.chelseahouse.com Text design by Erik Lindstrom Cover design by Takeshi Takahashi Printed in the United States of America Bang FOF 10 9 8 7 6 5 4 3 2 This book is printed on acid-free paper. All links and Web addresses were checked and verified to be correct at the time of publication. -
Understanding the Eastern Christian Churches
UNDERSTANDING THE EASTERN CHRISTIAN CHURCHES John M. Samaha SM Introducing the Question When you think of the Church, what image comes to mind? What image do you think the average Catholic forms when the Church is mentioned? Usually the image is that of a highly centralized, worldwide institution with headquarters in Rome. Or, of one's neighbourhood parish church. All in the West who share the heritage of European civilization tend to identify the Catholic Church with the Latin Rite (Roman Rite). Similarly, Eastern Orthodox and other Eastern Christians may think of the church of their own country of origin with its chief bishop and centre in the ancient capital city. Seldom do we think of the church as the Mystical Body of Christ, the Head united with his many, diverse groups of members comprising the People of God. Attitudes among Eastern Catholic and Orthodox peoples not only stem from their strong national feelings, but are also deeply rooted in their ecclesiastical history and religious thought. For while the one, holy, catholic, arid apostolic Church founded by Jesus Christ is unified, the Church certainly is not uniform in all aspects. Basic Understandings To understand clearly the situation it is important to establish basic understanding of some fundamental points. In the context of studying the Church, a rite refers to a local Church or specific tradition, not to ceremony or ritual. A particular Church means a style or way of living Christianity, a cultural mentality toward practicing the Gospel, a community of faith with a distinct, ancient tradition. 18 John M. -
The Cost of Unity
THE COST OF UNITY THE PAPAL PRIMACY IN RECENT ORTHODOX REFLECTION WACLAW HRYNIEWICZ* The issue of primacy has not yet been dealt with in the official dialogue between the Roman Catholic and the Orthodox Church. The documents of the dialogue speak of it only sporadically, announcing it as one of the most crucial theological questions for debate in the future. How can the Roman doctrine become more consonant with the tradition of the undivided Church? In what way can the Orthodox, with their undestanding of primacy in the universal Church, help the process of ecumenical reinterpretation of this thorny issue? Have they developped their own comprehension of primacy that is convincing to the Catholic side? Is there a due place in Orthodox ecclesiology for some kind of universal leadership? How do they interpret the relationship between the local and the universal Church? In June 1996 the Ecumenical Patriarch of Constantinople, Bartholomaios I, gave a written response to questions concerning the Pope’s primacy put to him by a Cracow weekly Tygodnik Powszechny.1 His answer was very concise: the issue of papal primacy has become the most serious and scandalous stum- bling block to the dialogue between Orthodox and Catholics. He pointed to the tradition of the first millennium showing the Pope as a ‘Patriarch of the Church among other ancient apostolic sees of the world'. In his view any claim to a universal primacy of jurisdiction is both unfounded and theologically erro- neous. The concept of the Petrine ministry only developed in the West after the Great Schism. It unduly claims direct episcopal jurisdiction over all the faithful and bishops in the entire world. -
St. John – St. Paul Catholic Collaborative
St. John - St. Paul Collaborative Pentecost Sunday May 20, 2018 Mass Schedules Saint John the Evangelist Saint Paul Daily Mass 7:00am Daily Mass 9:00am Saturday Vigil Mass 5:00pm Saturday Vigil Mass 4:00pm Sunday Masses 7:30am Sunday Masses 7:30am 9:00am 9:00am 11:00am 11:00am 5:00pm Confession: Saturday 3:30 - 4:00pm Confession: Saturday 3:00 - 3:45pm (or by appointment) in the Chapel (or by appointment) www.sjspwellesley.org Serving Wellesley - Newton ST. JOHN - ST. PAUL COLLABORATIVE OUR COLLABORATIVE SJSP Collaborative Pastoral Council Sacramental and Devotional Services Carolyn Anderson (SJ) Jerry Kehoe (SJ) Anointing of the Sick: First Saturday, following the Jon Bonsall (SJ) Mary Mullen (SJ) 4:00pm Mass at St. Paul and the 5:00pm Mass at Leah Cinelli (SP) Edward Ryan (SP) St. John • Baptism: 1st & 3rd Sundays of the month at Rose Mary Donahue (SJ) Doug Smith (SP) St. Paul and the 2nd & 4th Sundays of the month at Mary Kay Heath (SP) Thomas Ulfelder (SP) St. John • Funeral: Contact the Parish • Marriage: Arrange six months prior • Confession: Saturdays, 3:00 to 3:45pm at St. Paul and 3:30pm at St. John in the Email: [email protected] Chapel (or by appointment) Collaborative Staff Collaborative Staff can be reached by calling the main number of either Parish Office - see below. Pastor Technology and Communications SP Religious Education Rev. James Laughlin Tricia Amend Bombara Kathy Curley, Grades 1-10 [email protected] [email protected] Donna Tosti, Administrative Assistant [email protected] Parochial Vicar SP Parish Secretary Rev. -
St. Celestine Feast: May 19
St. Celestine Feast: May 19 When the father of this Italian saint died, his good mother brought up her twelve children well, even though they were very poor. "Oh, if I could only have the joy of seeing one of you become a saint!" she use to say. Once when she asked as usual, "which one of you is going to become a saint?" little Peter (who was to become Pope Celestine) answered with all his heart, "Me, mama! I'll become a saint!" And he did. When he was twenty, Peter became a hermit and spent his days praying and reading the Holy Bible. If he was not praying or reading, he would copy books or do some hard work so that the devil would not find him doing nothing, and tempt him. Because other hermits kept coming to him and begging him to guide them, he started a new Order. Peter was an old monk, eighty-four years of age when he was made Pope. It came about in a very unusual way. For two years, there had been no Pope, because the Cardinals could not decide whom to choose. St. Peter sent them a message to decide quickly, for God was not pleased at the long delay. Then and there, they chose the holy old hermit himself! Poor Peter wept when he heard the news, but he sorrowfully accepted and took the name Celestine V. He was Pope only about five months. Because he was so humble and simple, everyone took advantage of him. He could not say "no" to anyone, and soon matters were in great confusion.