Timeline 500 AD – 1000 AD
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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. -
The Virtue of Penance in the United States, 1955-1975
THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance. -
The Exercise of the Primacy: Continuing the Dialogue Edited by Phyllis Zagano and Terrence W
372 Catholic Educatiotj/March 1999 soned Catholic educators in a variety of ways. It is well worth reading and adding to one's library and will prove a valuable reference and tool for many years to come. Elaine M. Schuster is superintendent of schools in the Archdiocese of Chicago. THE EXERCISE OF THE PRIMACY: CONTINUING THE DIALOGUE EDITED BY PHYLLIS ZAGANO AND TERRENCE W. TILLEY. CROSSROAD PUBLISHING CO., 1998. Reviewed by Robert Burns, O.P. he Exercise of the Primacy is a fascinating study. The cornerstone of the T book is the lecture presented at Oxford University on June 29, 1996, by John R. Quinn, the retired Archbishop of San Erancisco. The lecture, titled "The Exercise of Primacy and the Costly Call to Unity," is Archbishop Quinn's response to Pope John Paul II's encyclical, Ut Unum Sint (That All May Be One). In San Francisco on November 22, 1997, the Roman Catholic Study Group of the American Academy of Religion hosted a dialogue between scholars and Quinn on his Oxford lecture. This volume presents the responses and comments of five scholars, Quinn's response to the scholars and final comments by the editors, Phyllis Zagano and Terrence W. Tilley, on both the topic and the project. Quinn's lecture is a caring response to Ut Unum Sint. In his encyclical Pope John Paul cites his remarks to the Patriarch of Constantinople: "I insis- tently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches that we may seek—together of course—the forms in which this ministry (of Peter) -
Papal Primacy Church and Papal Infallibility Apostolic Succession
The Catholic Faith Papal Primacy Papal Primacy Compare Matthew 16:13-19 with Isaiah 22:19-22. Papacy: The supreme jurisdiction and ministry of the Pope as shepherd of the whole Church. As successor of St. Peter, and therefore Bishop of Rome and Vicar of Christ, the Pope is the perpetual and visible principle of unity in faith and communion in the Church (CCC 882). Primacy (Pope): The successor of St. Peter as Bishop of Rome and Supreme Pontiff of the universal Catholic Church. The Pope exercises a primacy of authority as Vicar of Christ and shepherd of the whole Church; he receives the divine assistance promised by Christ to the Church when he defines infallibly a doctrine of faith or morals (CCC 880-882). Church and Papal Infallibility Infallibility: The gift of the Holy Spirit to the Church whereby the pastors of the Church, the pope and bishops in union with him, can definitively proclaim a doctrine of faith or morals for the belief of the faithful (CCC 891). This gift is related to the inability of the whole body of the faithful to err in matters of faith and morals (CCC 92). Magisterium: The living, teaching office of the Church, whose task it is to give as authentic interpretation of the word of God, whether in its written form (Sacred Scripture), or in the form of Tradition. The Magisterium ensures the Church’s fidelity to the teaching of the Apostles in matters of faith and morals (CCC 85, 890, 2033). Apostolic Succession Apostolic Succession: The handing on of apostolic preaching and authority from the Apostles to their successors the bishops through the laying on of hands, as a permanent office in the Church (CCC 77, 861). -
A Pilgrim People
A Pilgrim People The Story of Our Church Presented by: www.cainaweb.org Early Church Growth & Threats (30-312 AD) Rapid Growth & Great Councils (313-450 AD) Rise of Christendom (450-1050 AD) High Medieval Church (1050-1300 AD) Renaissance to Reformation (1300-1600 AD) Worldwide Growth (<1500-1800 AD) Revolution to Renewal (1600-2000 AD) Outline Fall of Roman Empire Growth of Monasticism Rise of Holy Roman Empire Great East-West Schism Roman Empire Christianity became mainstream Fifth Century – Roman Empire viewed as God’s Kingdom on Earth When Western Roman Empire Collapsed: – God did not seem to protect Christians – Does correct conception of Kingdom of God involve political powers? Barbarian Invasions Video: Barbarian Invasions Fall of Roman Empire Fifth - “Pax Romana” (Peace of Rome) Sixth no longer maintained in West by Centuries Roman legions – Anarchy, brutality, lawlessness Trade became more local – Barter economy – Towns and cities declined Dark Ages Fifth - Social & political order declined Sixth – Social & political structures Centuries became more localized Church only large-scale institution left that could provide social order & stability – Formerly provided by Roman Empire – Church’s leadership role moral, not political Pope Leo the Great Fifth - Pope was only remaining Sixth figure of authority in Rome Centuries Pope not supported by an emperor with military – But Pope Leo able to defend Rome from barbarians Video: Pope Leo and Attila the Hun East and West After collapse of Roman Empire in the West, Constantinople -
Pdfeast-West-Schism.Pdf 97 KB
Outline the events that lead to an overall schism between the church of the East and the West. Was such a schism inevitable given the social, political and ecclesiastical circumstances? Name: Iain A. Emberson Module: Introducing Church History Essay Number: 1 Tutor: Richard Arding Date: 11 November 2009 1 Outline 1. Introduction 2. Greek and Latin Cultural Differences 3. Rome and Constantinople 4. The Filioque 5. The Iconoclastic Controversy 6. The Photian Schism 7. Excommunication and Final Schism 8. Aftermath and Reflection 9. Conclusion 10. Bibliography 2 1. Introduction The East-West Schism (also known as the Great Schism) resulted in the division of Christianity into Eastern (Greek) and Western (Latin) branches. The mutual excommunications in 1054 marked the climax to a long period of tension between the two streams of Christianity and resulted from, amongst other things, cultural, linguistic, political and theological differences that had built up over time. Here we examine a number of these differences and their ultimate culmination in dividing East from West. 2. Greek and Latin Cultural Differences In his work 'Turning Points', Noll argues that “As early as the first century, it was possible to perceive pointed differences between the representatives of what would one day be called East and West.” 1 The Eastern Orthodox theologian Timothy Ware expands on this: From the start, Greeks and Latins had each approached the Christian mystery in their own way. At the risk of some oversimplification, it can be said that the Latin approach was more practical, the Greek more speculative; Latin thought was influenced by judicial ideas...while the Greeks understood theology in the context of worship and in the light of the Holy Liturgy.. -
Pius Ix and the Change in Papal Authority in the Nineteenth Century
ABSTRACT ONE MAN’S STRUGGLE: PIUS IX AND THE CHANGE IN PAPAL AUTHORITY IN THE NINETEENTH CENTURY Andrew Paul Dinovo This thesis examines papal authority in the nineteenth century in three sections. The first examines papal issues within the world at large, specifically those that focus on the role of the Church within the political state. The second section concentrates on the authority of Pius IX on the Italian peninsula in the mid-nineteenth century. The third and final section of the thesis focuses on the inevitable loss of the Papal States within the context of the Vatican Council of 1869-1870. Select papal encyclicals from 1859 to 1871 and the official documents of the Vatican Council of 1869-1870 are examined in light of their relevance to the change in the nature of papal authority. Supplementing these changes is a variety of seminal secondary sources from noted papal scholars. Ultimately, this thesis reveals that this change in papal authority became a point of contention within the Church in the twentieth century. ONE MAN’S STRUGGLE: PIUS IX AND THE CHANGE IN PAPAL AUTHORITY IN THE NINETEENTH CENTURY A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by Andrew Paul Dinovo Miami University Oxford, OH 2004 Advisor____________________________________________ Dr. Sheldon Anderson Reader_____________________________________________ Dr. Wietse de Boer Reader_____________________________________________ Dr. George Vascik Contents Section I: Introduction…………………………………………………………………….1 Section II: Primary Sources……………………………………………………………….5 Section III: Historiography……...………………………………………………………...8 Section IV: Issues of Church and State: Boniface VIII and Unam Sanctam...…………..13 Section V: The Pope in Italy: Political Papal Encyclicals….……………………………20 Section IV: The Loss of the Papal States: The Vatican Council………………...………41 Bibliography……………………………………………………………………………..55 ii I. -
Instruction for Sacraments First Penance
Instruction for Sacraments First Penance Copyright © 2013 Catholic Diocese of Richmond This page is left intentionally blank. Letter from Bishop DiLorenzo Diocese of Richmond Pastoral Center • 7800 Carousel Lane, Richmond, Virginia 23294-4201 • Phone: (804) 359-5661 • Fax: (804) 358-9159 Office of the Bishop Dear Friends, I am pleased to share with you the diocesan Instruction for Sacraments – First Penance. This Instruction includes four elements: a brief Introduction to the theology of the sacrament, Pastoral Directives, Frequently Asked Questions (in English and Spanish), and Pastoral Notes for Persons with Disabilities. The latter three sections explain how Church law pertaining to First Penance is to be implemented within our diocese. The task of creating the diocesan Instruction for Sacraments was undertaken by the Office of Catholic Education in collaboration with the Christian Formation Commission, Office of Hispanic Ministry, and the Office of Persons with Disabilities, in an effort to update policies presented in the 1997 Called to Faith sacramental guidelines. I am grateful for their dedication and commitment to this project. Our Catechism states, “…the family home is rightly called ‘the domestic church,’ a community of grace and prayer, a school of human virtues and of Christian charity” (CCC 1666). With this principle in mind, the Instruction directs our parish efforts to the “first teachers of their children in the ways of faith,” the parents or guardians (Rite of Baptism for Children, no. 70). Recognizing the positive influence of the parish community, the Instruction encourages parishes to welcome families seeking First Penance for their children and strengthen their ability to pass on the faith to their children by means of catechesis and ongoing support of Catholic home life. -
Rite of Penance Introduction
RITE OF PENANCE INTRODUCTION I The Mystery of Reconciliation in the History of Salvation 2 II The Reconciliation of Penitents in the Church’s Life 2 The Church is Holy but always in need of Purification 2 Penance in the Church’s Life and Liturgy 2 Reconciliation with God and with the Church 3 The Sacrament of Penance and Its Parts 3 a) Contrition 3 b) Confession 3 c) Act of Penance (Satisfaction) 3 d) Absolution 3 The Necessity and Benefit of the Sacrament 4 II Offices and Ministries in the Reconciliation of Penitents 4 The Community in the Celebration of Penance 4 The Minister of the Sacrament of Penance 4 The Pastoral Exercise of This Ministry 4 The Penitent 5 IV The Celebration of the Sacrament of Penance 5 The Place of Celebration 5 The Time of Celebration 5 Liturgical Vestments 5 A Rite for the Reconciliation of Individual Penitents 5 Preparation of Priest and Penitent 5 Welcoming the Penitent 5 Reading the Word of God 6 Confession of Sins and the Act of Penance 6 The Prayer of the Penitent and the Absolution by the Priest 6 Proclamation of Praise and Dismissal of the Penitent 6 Short Rite 6 B Rite for Reconciliation of Several Penitents with Individual Confession and Absolution 6 Introductory Rites 7 The Celebration of the Word of God 7 The Rite of Reconciliation 7 Dismissal of the People 8 C Rite for Reconciliation of Penitents with General Confession and Absolution 8 The Discipline of General Absolution 8 The Rite of General Absolution 8 V Penitential Celebrations 9 Nature and Structure 9 Benefit and Importance 9 VI Adaptations -
The Doctrine of Repentance in Reformed Perspectives
University of Pretoria etd – Shim, M S (2007) PART TWO Chapter 4. The Doctrine of Penance in the Theology of the Roman Catholic Church 4. 1. The Necessity of Penance in soteriology 4. 1. 1. A Short Historical Background of Penance The Roman Catholic Church argues that the early church believed that true Christians never sin against God after receiving the baptism that was given to them by Christ. So, most Christians, according to the Roman Catholic Church, have tried not to sin in their lives and they have even postponed their baptism till their deathbeds to prevent them from post-baptismal sin. This idea was the trend of the early Church and was one of main traditions of the Roman Catholic Church. First century Christians believed in repentance as being once-and-for-all on account of impending eschatology of the Lord’s imminent return, but during the persecution under the Roman authorities, the Church needed new ways for those who had fallen from the way of salvation. As a result “the view that God always forgives the person who is repentant”1110 was brought into the second century Christian beliefs. The reason that penance came about was that with the fading of the intense 1110 Karl Rahner, Penance in the Early Church: Theological Investigations, Vol. XV, tr. Lionel Swain (London: Darton, Longman & Todd, 1983), 9. Actually many theologians have almost the same view about the history of the evolution of penance of the Roman Church. For further information of the history, methods, and kinds of penance, See, McNeill John T. -
Vatican II the 2Nd Vat Council Began on October 11, 1962 and Ended on December 8/1965
Vatican II The 2nd Vat Council began on October 11, 1962 and ended on December 8/1965. John XXIII made the announcement that there would be a council on January 25 1959. But of course it did not begin right after the announcement because time was needed for preparation, etc. Also, the Council was not in session for 3-4 straight years without any interruption. There were actually 4 sessions during the council (usually from Sept/Oct till Nov/Dec); and there were intersessions in between. 16 documents were produced as a result of the work of the council in those 3 years (1962-65). These documents have the greatest weight when it comes to the question of teaching authority in the Church. DIFFERENT OFFICIAL CHURCH DOCUMENTS: there are many types of Church documents. Below are just a few. 1. Vatican II documents: these documents have the greatest weight because they were approved and promulgated as by the pope, with all the votes/deliberation of the bishops worldwide. 2. Code of Canon Law (1983): The function of the Code was to apply conciliar teaching in terms of church laws. Certainly the Code must be read/interpreted in light of the Council, not vice-versa. 3. Catechism of the Catholic Church (CCC): Again, the Catechism must be read in light of the Council. The CCC began when Pope JP II formed a commission of bishops and cardinals in 1986 to compose a Catechism. Not all the bishops of the world were consulted; thus the CCC cannot override the Council. 4. Papal encyclicals: these are letters from the Pope in his capacity as the bishop of Rome. -
A Guide to the Sacrament of Penance Discover God's Love Anew
A Guide to the Sacrament of Penance Discover God’s Love Anew: Dear Brothers and Sisters in the Lord, Our Holy Father, Pope John Paul II, has asked “for renewed pastoral courage in ensuring that the day-to-day teaching of Christian communities persuasively and effectively presents the practice of the Sacrament of Reconciliation ” (Novo Millennio Ineunte , 37). A renewed appreciation for this wonderful sacrament which leads many to return to the life of grace will bring about a new springtime, a new era of growth and life for the Church. In response to the Pope’s invitation, this statement will speak of our need for reconciliation and explain how we receive it. While we hope that all Catholics properly understand the nature and importance of the sacrament of Penance, this statement is directed in a special way to those who do not understand it or who have drifted away from its use. We invite every Catholic to celebrate the sacrament of Penance or Reconciliation or, as we have traditionally said, “go to Confession,” on a regular basis. There can be no better way to make progress on our spiritual journey than by returning in humble repentance and love to God, whose forgiveness reestablishes us as his children and restores us to peace with his Church and our neighbors. With every prayerful best wish, we remain, Sincerely yours in Christ, The Bishops of Pennsylvania February 2002 (c) 2002 Pennsylvania Catholic Conference, the public affairs agency of Pennsylvania’s Catholic Bishops. For more information, contact PCC at PO Box 2835, Harrisburg, PA 17105 717-238-9613, [email protected], or log on to www.pacatholic.org.