The Most Holy Trinity
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The Holy See
The Holy See APOSTOLIC LETTER MANE NOBISCUM DOMINE OF THE HOLY FATHER JOHN PAUL II TO THE BISHOPS, CLERGY AND FAITHFUL FOR THE YEAR OF THE EUCHARIST OCTOBER 2004–OCTOBER 2005 INTRODUCTION 1. “Stay with us, Lord, for it is almost evening” (cf. Lk 24:29). This was the insistent invitation that the two disciples journeying to Emmaus on the evening of the day of the resurrection addressed to the Wayfarer who had accompanied them on their journey. Weighed down with sadness, they never imagined that this stranger was none other than their Master, risen from the dead. Yet they felt their hearts burning within them (cf. v. 32) as he spoke to them and “explained” the Scriptures. The light of the Word unlocked the hardness of their hearts and “opened their eyes” (cf. v. 31). Amid the shadows of the passing day and the darkness that clouded their spirit, the Wayfarer brought a ray of light which rekindled their hope and led their hearts to yearn for the fullness of light. “Stay with us”, they pleaded. And he agreed. Soon afterwards, Jesus' face would disappear, yet the Master would “stay” with them, hidden in the “breaking of the bread” which had opened their eyes to recognize him. 2. The image of the disciples on the way to Emmaus can serve as a fitting guide for a Year when the Church will be particularly engaged in living out the mystery of the Holy Eucharist. Amid our questions and difficulties, and even our bitter disappointments, the divine Wayfarer continues to walk at our side, opening to us the Scriptures and leading us to a deeper understanding of the 2 mysteries of God. -
UNIVERSITY of CALIFORNIA Los Angeles Byzantine Liturgy and The
UNIVERSITY OF CALIFORNIA Los Angeles Byzantine Liturgy and the Primary Chronicle A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Slavic Languages and Literatures by Sean Delaine Griffin 2014 ABSTRACT OF THE DISSERTATION Byzantine Liturgy and the Primary Chronicle by Sean Delaine Griffin Doctor of Philosophy in Slavic Languages and Literatures University of California, Los Angeles, 2014 Professor Gail Lenhoff, Chair The monastic chroniclers of medieval Rus’ lived in a liturgical world. Morning, evening and night they prayed the “divine services” of the Byzantine Church, and this study is the first to examine how these rituals shaped the way they wrote and compiled the Povest’ vremennykh let (Primary Chronicle, ca. 12th century), the earliest surviving East Slavic historical record. My principal argument is that several foundational accounts of East Slavic history—including the tales of the baptism of Princess Ol’ga and her burial, Prince Vladimir’s conversion, the mass baptism of Rus’, and the martyrdom of Princes Boris and Gleb—have their source in the feasts of the liturgical year. The liturgy of the Eastern Church proclaimed a distinctively Byzantine myth of Christian origins: a sacred narrative about the conversion of the Roman Empire, the glorification of the emperor Constantine and empress Helen, and the victory of Christianity over paganism. In the decades following the conversion of Rus’, the chroniclers in Kiev learned these narratives from the church services and patterned their own tales of Christianization after them. The ii result was a myth of Christian origins for Rus’—a myth promulgated even today by the Russian Orthodox Church—that reproduced the myth of Christian origins for the Eastern Roman Empire articulated in the Byzantine rite. -
Rosarium Virginis Mariae of the Supreme Pontiff John Paul Ii to the Bishops, Clergy and Faithful on the Most Holy Rosary
The Holy See APOSTOLIC LETTER ROSARIUM VIRGINIS MARIAE OF THE SUPREME PONTIFF JOHN PAUL II TO THE BISHOPS, CLERGY AND FAITHFUL ON THE MOST HOLY ROSARY INTRODUCTION 1. The Rosary of the Virgin Mary, which gradually took form in the second millennium under the guidance of the Spirit of God, is a prayer loved by countless Saints and encouraged by the Magisterium. Simple yet profound, it still remains, at the dawn of this third millennium, a prayer of great significance, destined to bring forth a harvest of holiness. It blends easily into the spiritual journey of the Christian life, which, after two thousand years, has lost none of the freshness of its beginnings and feels drawn by the Spirit of God to “set out into the deep” (duc in altum!) in order once more to proclaim, and even cry out, before the world that Jesus Christ is Lord and Saviour, “the way, and the truth and the life” (Jn 14:6), “the goal of human history and the point on which the desires of history and civilization turn”.(1) The Rosary, though clearly Marian in character, is at heart a Christocentric prayer. In the sobriety of its elements, it has all the depth of the Gospel message in its entirety, of which it can be said to be a compendium.(2) It is an echo of the prayerof Mary, her perennial Magnificat for the work of the redemptive Incarnation which began in her virginal womb. With the Rosary, the Christian people sits at the school of Mary and is led to contemplate the beauty on the face of Christ and to experience the depths of his love. -
The Priesthood Series Article 15 – Deacons (Part 2) the Duties of A
The Priesthood Series Article 15 – Deacons (Part 2) The duties of a deacon during the Mass are ways of service of the priest and the sacred mysteries being celebrated. The deacon never does anything during Mass related to leading or “presiding”; it is always roles of service. The deacon wears a stole from his left shoulder to right hip, and a dalmatic. A dalmatic is distinct from a priest’s chasuble by two common elements: 1) the dalmatic has sleeves, and 2) it has two vertical decorative stripes running from top to bottom, which are often connected by one or two horizontal stripes. The General Instruction of the Roman Missal explains a deacon’s role at Mass: “After the Priest, the Deacon, in virtue of the sacred Ordination he has received, holds first place among those who minister in the celebration of the Eucharist. For the sacred Order of the Diaconate has been held in high honor in the Church even from the early time of the Apostles. At Mass the Deacon has his own part in proclaiming the Gospel, from time to time in preaching God’s Word [i.e. the homily], in announcing the intentions of the Universal Prayer, in ministering to the Priest [i.e. assisting him], in preparing the altar and in serving the celebration of the Sacrifice, in distributing the Eucharist to the faithful, especially under the species of wine, and from time to time in giving instructions regarding the people’s gestures and posture” (GIRM, 94, emphasis mine). At the beginning and end of Mass the deacon kisses the altar along with the priest, as a sign of his also being ordained in persona Christi, for he too is conformed to Christ and ministers in the name of Christ the servant. -
A Spirituality of Work 2001
A SPIRITUALITY OF WORK 2001 Front cover: The Angelus', by Jean-François Millet (1814-75); Musée d'Orsay, Paris/Bridgeman Art Library Contents: • Foreword • Work in the sacred scriptures • The Church's teaching on work • Human dignity and the value of work • Prayers and meditations • Resources Publisher's Information © 2001 Catholic Bishops' Conference of England and Wales, 39 Eccleston Square, LONDON SW1V 1BX Published in January 2001 by the Catholic Media Trust on behalf of the Committee for the World of Work of the Catholic Bishops' Conference of England and Wales The scripture quotations are from The New Revised Standard Version of the Bible, Anglicised Edition, copyright © 1989, 1995 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America, and are used by permission. All rights reserved. ‘Lord God, who entrusted the earth' from Divine Office © 1974 Hierarchies of Australia, England & Wales, Ireland; A P Watt. ‘Blessed are you, Lord our God' from Canadian Conference of Catholic Bishops, A Book of Blessings © 1981 Concacan Inc. Take my hands by Sebastian Temple © 1967 OCP Publications. Produced by the Catholic Media Office, London. Printed by MCS Thorndale Ltd, London. ISBN: 0 905241 18 5 A Spirituality of Work Foreword The World of Work Committee of the Catholic Bishops' Conference of England and Wales offers this booklet as a contribution to the awakening of the Catholic Church to the blessing given the human race by God by the gift of work. The members of the Committee, who are themselves laity and workers, are well aware of the discontinuity in the perception of many workers between the experience of work (or unemployment) and the fulfilling of God's purpose for them. -
Solidarity As Spiritual Exercise: a Contribution to the Development of Solidarity in the Catholic Social Tradition
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eScholarship@BC Solidarity as spiritual exercise: a contribution to the development of solidarity in the Catholic social tradition Author: Mark W. Potter Persistent link: http://hdl.handle.net/2345/738 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2009 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology SOLIDARITY AS SPIRITUAL EXERCISE: A CONTRIBUTION TO THE DEVELOPMENT OF SOLIDARITY IN THE CATHOLIC SOCIAL TRADITION a dissertation by MARK WILLIAM POTTER submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy August 2009 © copyright by MARK WILLIAM POTTER 2009 Solidarity as Spiritual Exercise: A Contribution to the Development of Solidarity in the Catholic Social Tradition By Mark William Potter Director: David Hollenbach, S.J. ABSTRACT The encyclicals and speeches of Pope John Paul II placed solidarity at the very center of the Catholic social tradition and contemporary Christian ethics. This disserta- tion analyzes the historical development of solidarity in the Church’s encyclical tradition, and then offers an examination and comparison of the unique contributions of John Paul II and the Jesuit theologian Jon Sobrino to contemporary understandings of solidarity. Ultimately, I argue that understanding solidarity as spiritual exercise integrates the wis- dom of John Paul II’s conception of solidarity as the virtue for an interdependent world with Sobrino’s insights on the ethical implications of Christian spirituality, orthopraxis, and a commitment to communal liberation. -
Miguel Pinto Grilo
MIGUEL PINTO GRILO O Matrimónio, Caminho de Santificação Estudo ético-teológico do pensamento de Karol Wojtyła / João Paulo II Dissertação final Sob orientação de: Prof. Doutor Jorge Teixeira da Cunha Porto 2014 2 PRÉ-SACRAMENTO1 Quem é Ele? O Indizível. A Existência autónoma. O Único. O Criador de tudo. Ao mesmo tempo, uma Comunhão de Pessoas. Nesta Comunhão, uma entrega recíproca da plenitude de verdade, bondade e beleza. Apesar de tudo isto, antes de mais nada – o Indizível. E, todavia, falou-nos de Si. Falou, também, criando o homem à Sua imagem e semelhança. Na policromia sistina, o Criador tem as aparências de um ser humano. É o ancião Omnipotente – um Homem, semelhante ao Adão que Ele cria. E eles? «Ele os criou homem e mulher.» Por graça de Deus receberam um dom. Assumiram em si – na dimensão humana – aquela mútua doação que existe nele. Ambos nus… Não sentiam vergonha, enquanto permanecia este dom – A vergonha sobrevirá com o pecado, mas agora continua o encantamento. Vivem conscientes do dom, embora não saibam exprimi-lo. Mas vivem disto. São puros. Casta placenta superis; pura cum veste venite, Et manibus puris sumite fontis aquam2 – li estas palavras todos os dias, durante oito anos, ao passar o portão da escola de Wadowice. O Pré-sacramento – ser apenas sinal visível de perene Amor. E quando se tornam «um só corpo» – ó admirável união – no horizonte deste conúbio desabrocham a paternidade e a maternidade. – É então que atingem as fontes da vida, que neles se encontram. – Remontam ao Princípio. – Adão conheceu a mulher e ela concebeu e deu à luz. -
The Holy Rosary
The Holy Rosary Where did the Rosary Come From? Church tradition says that a thousand years ago a missionary named Dominic was trying to teach people about God and was having a difficult time with the people he was trying to teach. Dominic was praying for guidance on what to do. And then he received a visit from the Virgin Mary. She gave him a wreath of roses which represented the rosary. Rosary means “wreath of roses”. The Virgin Mary taught him about the Rosary and the how to pray the Rosary. She told him to "Pray my Rosary and teach it to your people. That prayer will never fail". So he taught the people how to pray the rosary and taught them the mysteries of the rosary as the Virgin Mary taught him, about the life, death and resurrection of Jesus Christ. St. Dominic found great success in this new devotion, and he brought many thousands of non believers to believe in God. And so St. Dominic is usually given credit for the origin of praying the rosary very much as we know it today. And there have been over a dozen other times that Our Blessed Mother came down from heaven to let the world know that we should pray the rosary. Why We Pray The Rosary We pray the rosary to remind us that God loved us so much that He selected the Blessed Virgin Mary to become the mother of Jesus and that Jesus would sacrifice His life for us on the cross. A few good reasons for you to pray the rosary: - The rosary is another spiritual weapon that we have to fight against Satan. -
PRESENTATION of the COMMUNIQUÉS of the GENERAL CHAPTER 1. from January
[Translated from Original Spanish] Thy Kingdom Come! PRESENTATION OF THE COMMUNIQUÉS OF THE GENERAL CHAPTER 1. From January 8th through February 25th, 2014, the Extraordinary General Chapter of the Legion of Christ took place in Rome. His Eminence, Cardinal Velasio De Paolis, CS, and his two counselors, Fr. Gianfranco Ghirlanda, SJ, and Fr. Agostino Montan, CSI, presided. Sixty- one chapter fathers participated, 19 ex officio and 42 elected by the nine territories of the congregation and the centers of Rome. 2. This Extraordinary General Chapter marks the end of the journey of in-depth revision that the congregation has travelled since the apostolic visitation, which took place during 2009- 2010, and the naming of a Pontifical Delegate in the summer of 2010. Our principal tasks in the Chapter, as Pope Benedict XVI1 indicated and as Pope Francis confirmed2, were to revise the Constitutions and to elect a new central government for the congregation. 3. In the first days, in light of the reports that the Pontifical Delegate and the pro-General Director submitted, we focused on analyzing the life of the Congregation since the ordinary General Chapter that took place in 2005. One of the outcomes of the intense exchange of ideas that took place in those days was the communiqué that the Chapter approved on January 20th, 2014, about the journey of renewal of the Congregation. This same day, the elections of the new central government took place. Once the election had been confirmed and the Holy See made the two nominations that it had reserved to itself, the elections of Fr. -
Gerard Mannion Is to Be Congratulated for This Splendid Collection on the Papacy of John Paul II
“Gerard Mannion is to be congratulated for this splendid collection on the papacy of John Paul II. Well-focused and insightful essays help us to understand his thoughts on philosophy, the papacy, women, the church, religious life, morality, collegiality, interreligious dialogue, and liberation theology. With authors representing a wide variety of perspectives, Mannion avoids the predictable ideological battles over the legacy of Pope John Paul; rather he captures the depth and complexity of this extraordinary figure by the balance, intelligence, and comprehensiveness of the volume. A well-planned and beautifully executed project!” —James F. Keenan, SJ Founders Professor in Theology Boston College Chestnut Hill, Massachusetts “Scenes of the charismatic John Paul II kissing the tarmac, praying with global religious leaders, addressing throngs of adoring young people, and finally dying linger in the world’s imagination. This book turns to another side of this outsized religious leader and examines his vision of the church and his theological positions. Each of these finely tuned essays show the greatness of this man by replacing the mythological account with the historical record. The straightforward, honest, expert, and yet accessible analyses situate John Paul II in his context and show both the triumphs and the ambiguities of his intellectual legacy. This masterful collection is absolutely basic reading for critically appreciating the papacy of John Paul II.” —Roger Haight, SJ Union Theological Seminary New York “The length of John Paul II’s tenure of the papacy, the complexity of his personality, and the ambivalence of his legacy make him not only a compelling subject of study, but also a challenging one. -
A Long-Simmering Tension Over 'Creeping Infallibility' Published on National Catholic Reporter (
A long-simmering tension over 'creeping infallibility' Published on National Catholic Reporter (http://ncronline.org) A long-simmering tension over 'creeping infallibility' May. 09, 2011 Vatican [1] ordinati.jpg [2] Priests lie prostrate before Pope Benedict XVI during their ordination Mass in St. Peter's Basilica at the Vatican May 7, 2006. (CNS/Chris Helgren) Rome -- When Pope Benedict XVI used the word "infallible" in reference to the ban on women's ordination in a recent letter informing an Australian bishop he'd been sacked, it marked the latest chapter of a long-simmering debate in Catholicism: Exactly where should the boundaries of infallible teaching be drawn? On one side are critics of "creeping infallibility," meaning a steady expansion of the set of church teachings that lie beyond debate. On the other are those, including Benedict, worried about "theological positivism," meaning that there is such a sharp emphasis on formal declarations of infallibility that all other teachings, no matter how constantly or emphatically they've been defined, seem up for grabs. That tension defines the fault lines in many areas of Catholic life, and it also forms part of the background to the recent Australian drama centering on Bishop William Morris of the Toowoomba diocese. Morris was removed from office May 2, apparently on the basis of a 2006 pastoral letter in which he suggested that, in the face of the priest shortage, the church may have to be open to the ordination of women, among other options. Morris has revealed portions of a letter from Benedict informing him of the action, in which the pope says Pope John Paul II defined the teaching on women priests "irrevocably and infallibly." In comments to the Australian media, Morris said that turn of phrase has him concerned about "creeping infallibility." Speaking on background, a Vatican official said this week that the Vatican never comments on the pope's correspondence but has "no reason to doubt" the authenticity of the letter. -
The Obligation of the Christian Faithful to Maintain
THE OBLIGATION OF THE CHRISTIAN FAITHFUL TO MAINTAIN ECCLESIAL COMMUNION WITH PARTICULAR REFERENCE TO ORDINATIO SACERDOTALIS by Cecilia BRENNAN Master’s Seminar – DCA 6395 Prof. John HUELS Faculty of Canon Law Saint Paul University Ottawa 2016 ©Cecilia Brennan, Ottawa, Canada, 2016 2 TABLE OF CONTENTS INTRODUCTION……………………………………………………………………3 1 – THE OBLIGATION TO MAINTAIN ECCLESIAL COMMUNION ………5 1.1 – The Development and Revision of canon 209 §1 …………………………...6 1.1.1 The text of the Canon ………………………………..……………… 7 1.1.2 The Terminology in the Canon …………………………….……..….. 7 1.2 – Canonical Analysis of c. 209 §1 ………………………………………..… 9 1.3 –Communio and Related Canonical Issues ………………………………..... 10 1.3.1 Communio and c. 205 …………..…………………………………… 10 1.3.2 Full Communion and Incorporation into the Church ………….…… 11 1.3.3 The Nature of the Obligation in c. 209 §1 ………………………….. 13 2 –THE AUTHENTIC MAGISTERIUM ………………………………………… 16 2.1 – Magisterium ………………………..………………………………….….… 18 2.1.1 Authentic Magisterium …………….…………………………..……. 18 2.1.2 Source of Teaching Authority….…………….………………………. 19 2.2 – Levels of Authentic Magisterial Teachings ………………………..………. 20 2.2.1. Divinely Revealed Dogmas (cc. 749, 750 §1) …………………..… 22 2.2.2 Teachings Closely Related to Divine Revelation (c. 750 §2) ……..... 25 2.2.3. Other Authentic Teachings (cc. 752-753) ………………………….. 26 2.3 – Ordinary and Universal Magisterium ……………………………………….. 27 2.3.1 Sources of Infallibility ………………………………………………. 29 2.3.2 The Object of Infallibility …………………………..…….….……… 30 3 – ORDINATIO SACERDOTALIS ……………………………………………….. 32 3.1 – Authoritative Status of the Teaching in Ordinatio sacerdotalis ……….…. 33 3.1.1 Reactions of the Bishops ……………………………………………..33 3.1.2 Responsum ad propositum dubium ……………..……………………35 3.2 – Authority of the CDF ………………………………………………………37 3.3 – Exercise of the Ordinary and Universal Magisterium …………………..… 39 3.3.1 An Infallible Teaching ………………….……………..…………….