Married Catholic Priests: Their Niqueu Priestly Identity and Potential Catalyst for Change in the U.S
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M. National Organizations INDEX Page
M. National Organizations INDEX Page Apostolic Nunciature…………………………………………………………………….. M-2 Basilica of the National Shrine of the Immaculate Conception …………………….. M-3 Saint John Paul II National Shrine …………………………………………………….. M-5 United States Conference of Catholic Bishops………………………………………. M-6 Archdiocese for the Military Services, U.S.A…………………………………………. M-9 Personal Prelature………………………………………………………………………. M-10 National Organizations …………………………………………………………………. M-11 Updated: 2/23/2018 Page M-1 M. National Organizations Apostolic Nunciature His Excellency Archbishop Christophe Pierre Titular Archbishop of Gunela Apostolic Nuncio to the United States Mailing Address: 3339 Massachusetts Avenue, NW, Washington, DC Telephone Number: 202-333-7121 Fax Number: 202-337-4036 E-mail: [email protected] Page M-2 Archdiocese of Washington Updated: 2/23/2018 M. National Organizations Basilica of the National Shrine of the Immaculate Conception Designated by the United States Conference of Catholic Bishops as a National Sanctuary of Prayer and Pilgrimage, the Basilica of the National Shrine of the Immaculate Conception is the largest Roman Catholic Church in the United States and North America, and is one of the ten largest churches in the world. The Basilica is the nation’s preeminent Marian Shrine, dedicated to the patroness of the United States, the Blessed Virgin Mary, under her title of the Immaculate Conception. The Basilica is open 365 days a year and welcomes visitors from throughout the Archdiocese of Washington, from across the country, and from around the world. Address: Sunday Masses: 400 Michigan Avenue, NE Vigil: 5:15 p.m. Washington, DC 20017-1566 Sun: 7:30, 9:00 and 10:30 a.m., Noon (Solemn), 1:30 (Spanish) and 4:30 p.m. -
Anglicanorum Cœtibus While Maintaining Some of the Features of Anglicanism
THE ANGELUS ENGLISH-LANGUAGE ARTICLE REPRINT Let your speech be “Yes, yes: no, no”; whatever is beyond these comes from the evil one. (Mt. 5:37) G April 2010 Reprint #91 ” “ANGLICANORUM CONFUSIO The Canterbury Cross– Symbol of the Anglican Use Society. Some Initial Refl ections on “Anglican Use” has two mean- ings. First, it refers to former congregations of the Angli- the Apostolic Constitution can Communion who have joined the Catholic Church (Latin Rite in particular) Anglicanorum Cœtibus while maintaining some of the features of Anglicanism. It is still too soon to evaluate the recent institution of Personal Ordinariates These parishes were formerly by the Holy See in order to welcome groups from the Anglican Church who members of the Episcopal no longer feel at home in their original denomination because of the blessing Church in the United States of homosexual unions and the administration of the [purported] sacrament of of America and were allowed 1 to join the Catholic Church orders to declared homosexuals and women. Our intention is not to address under the Pastoral Provision all the problems raised by the Apostolic Constitution; however, the delicate of 1980 issued by Pope John question of ecclesiastical celibacy inevitably springs to mind as well as the Paul II. Anglican Use parishes repercussions the situation could have even though it is presented as transitory. currently exist only in the Also, we think that it would be unjust to pass over or to minimize because United States. Many Anglican of related problems an indubitably positive aspect: the quest for union with Use priests are former clergy Rome by a signifi cant portion of the Anglican Church. -
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. -
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. -
Second Sunday of Advent SIXTH of DECEMBER, Ad 2020
SAINT BARNABAS CHURCH A ROMAN CATHOLIC PARISH OF THE ORDINARIATE OF THE C HAIR OF SAINT PETER OMAHA, NEBRASKA Second Sunday of Advent SIXTH OF DECEMBER, ad 2020 Welcome to Saint Barnabas Church Founded in 1869, Saint Barnabas is a Roman Catholic parish of the Ordinariate of the Chair of Saint Peter. The Ordinariate was established in 2012 by Pope Benedict XVI in order to preserve elements of the Anglican tradition within the Catholic Church. The parish entered the Catholic Church in 2013. Mass is celebrated using Divine Worship, the Vatican- promulgated Missal also known as the Ordinariate or Anglican Use liturgy. All Catholics may fulfill their Mass obligation on Sundays and holydays at Saint Barnabas. Catholics in full communion with the Holy See of Rome may receive Holy Communion at our Masses. Confessions are heard beginning 25 minutes before Mass in the chapel off the right-hand side of the nave. KALENDAR Sunday, December 6 FIRST SUNDAY OF ADVENT pro populo Monday, December 7 Saint Ambrose, Bishop & Doctor Tuesday, December 8 IMMACULATE CONCEPTION 11:15 pro populo 7:00 Father James Brown Wednesday, December 9 Saint Juan Diego Cuauhtlatoatzin Thursday, December 10 Our Lady of Loreto Friday, December 11 Saint Damasus I, Pope Saturday, December 12 Our Lady of Guadalupe Sunday, December 13 THIRD SUNDAY OF ADVENT Gaudete pro populo Parish Finances OFFERINGS: $1,958 FOR THE WEEK ENDING NOVEMBER 29 EXPENSES: INTERCESSIONS THE SICK AND OTHERS IN THE CHURCH & THE WORLD NEED OF PRAYER Pope Francis and Pope emeritus Benedict XVI Mel Bohn, Helmuth Dahlke, Jane Dahlke, Bishop Steven Lopes [Ordinariate] Heather De John, James and Kathryn Drake, Archbishop George Lucas [Omaha] Ronald Erikson, Grantham family, Kelly President Donald Trump Leisure, Fran Nich, Julie Nich, Jack Rose, Jen Schellen, Barb Scofield, Paul Scofield, Joe Governor John Peter Ricketts Stankus, Marty Stankus, C. -
Baptists, Bishops and the Sacerdotal Ministry
374 BAPTISTS, BISHOPS AND THE SACERDOTAL MINISTRY As a Baptist who before my ordination frequently presided at the Lord's Table - and on one occasion in the presence of no less than four Anglican priests (one of whom is now secretary to the Board of Mission and Unity) - I am by no means a l,ikely advocate of a fully sacerdotal ministry. Nevertheless, my view of ministry is what I would call a "high" view, which, combined with my in terest in symbol, ritual and liturgy has led some to label me a "Bapto-Catholic". I pray, however, that my view of ministry is not "high" because of personal pride in my own office, but out of humble recognition that despite my unworthiness, Christ has seen fit to call me and equip me as a Minister of Word and Sacra ment. I believe, moreover, that my "high" view of the ministry is consistent with,much of Baptist history. Indeed, the Baptist Statement of 1948 declared that "Baptists have had from the be ginning an exalted concept of the office of the christian minis- :' ter".l I will even go so far as to say (being in a provocative mood) that episcopacy - that highest of all concepts of ministry - also has a place in Baptist tradition. I will begin my defence where all good Baptists begin, with the Bible, by examining briefly the Biblical basis of episcope. In I Peter 2.25, Christ himself is described as the episcopos of our souis (translated as "guardian" in the R.S.V.). He is the Over-seer of the Church, His Body, of which He is the Head. -
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. -
YVES CONGAR's THEOLOGY of LAITY and MINISTRIES and ITS THEOLOGICAL RECEPTION in the UNITED STATES Dissertation Submitted to Th
YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Alan D. Mostrom UNIVERSITY OF DAYTON Dayton, Ohio December 2018 YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. APPROVED BY: ___________________________________________ William L. Portier, Ph.D. Faculty Advisor ___________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader ___________________________________________ Timothy R. Gabrielli, Ph.D. Outside Faculty Reader, Seton Hill University ___________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader ___________________________________________ William H. Johnston, Ph.D. Faculty Reader ___________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Alan D. Mostrom All rights reserved 2018 iii ABSTRACT YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. University of Dayton Advisor: William L. Portier, Ph.D. Yves Congar’s theology of the laity and ministries is unified on the basis of his adaptation of Christ’s triplex munera to the laity and his specification of ministry as one aspect of the laity’s participation in Christ’s triplex munera. The seminal insight of Congar’s adaptation of the triplex munera is illumined by situating his work within his historical and ecclesiological context. The U.S. reception of Congar’s work on the laity and ministries, however, evinces that Congar’s principle insight has received a mixed reception by Catholic theologians in the United States due to their own historical context as well as their specific constructive theological concerns over the laity’s secularity, or the priority given to lay ministry over the notion of a laity. -
Papal Politics, Paul VI, and Vatican II: the Reassertion of Papal Absolutism Written by Aaron Milavec
Papal Politics, Paul VI, and Vatican II: The Reassertion of Papal Absolutism Written by Aaron Milavec This PDF is auto-generated for reference only. As such, it may contain some conversion errors and/or missing information. For all formal use please refer to the official version on the website, as linked below. Papal Politics, Paul VI, and Vatican II: The Reassertion of Papal Absolutism https://www.e-ir.info/2013/07/28/papal-politics-paul-vi-and-vatican-ii-the-reassertion-of-papal-absolutism/ AARON MILAVEC, JUL 28 2013 During the course of the Second Vatican Council (1962-1965), free and open discussions gradually took hold among the assembled bishops once the curial grip on the Council was challenged. Within this aggiornamento[1] that was endorsed by John XXIII, the bishops discovered how creative collaboration with each other and with the Holy Spirit served fruitfully to create sixteen documents overwhelmingly approved by the assembled bishops. Given the diversity of viewpoints and the diversity of cultures among the two thousand participants, this consensus building was an extraordinary mark of the charismatic gifts of the movers and shakers at the Council. As Paul VI took over the direction of the Council after the untimely death of John XXIII, he at first endorsed the processes of collegiality that had operated during the initial two years. With the passage of time, however, Paul VI began to use his papal office on multiple levels by way of limiting the competency of the bishops and by way of pushing forward points of view that he and the curia favored. -
Pope Says Pastors Must 'Serve, Not Use' Laypeople
Pope says pastors must ‘serve, not use’ laypeople By Cindy Wooden Catholic News Service VATICAN CITY – Clericalism is a danger to the Catholic Church not only because on a practical level it undermines the role of laity in society, but because theologically it “tends to diminish and undervalue the baptismal grace” of all believers, whether they are lay or clergy, Pope Francis said. “No one is baptized a priest or bishop,” the pope said in a letter to Cardinal Marc Ouellet, prefect of the Congregation for Bishops and president of the Pontifical Commission for Latin America. The fundamental consecration of all Christians occurs at baptism and is what unites all Christians in the call to holiness and witness. In the letter, released at the Vatican April 26, Pope Francis said he wanted to ensure that a discussion begun with members of the Pontifical Commission for Latin America March 4 “does not fall into a void.” The topic of the March discussion, he said, was on the public role of the laity in the life of the people of Latin America. In the letter, Pope Francis said that in lay Catholics’ work for the good of society and for justice, “it is not the pastor who must tell the layperson what to do and say, he already knows this and better than we do.” “It is illogical and even impossible to think that we, as pastors, should have a monopoly on the solutions for the multiple challenges that contemporary life presents,” he said. “On the contrary, we must stand alongside our people, accompany them in their search and stimulate their imagination in responding to current problems.” Pastors are not conceding anything to the laity by recognizing their role and potential in bringing the Gospel to the world; the laity are just as much members of “holy, faithful people of God” as the clergy, the pope said. -
Anglican Catholicism Send This Fonn Or Call Us Toll Free at 1-800-211-2771
THE [IVING CHURCH AN INDEPENDENT WEEKLY SUPPORTING CATHOLIC ANGLICANISM • NOVEMBER 8 , 2009 • $2.50 Rome Welcomes Anglican Catholicism Send this fonn or call us toll free at 1-800-211-2771. I wish to give (check appropriate box and fill in) : My name: D ONE one-year gift subscription for $38.00 (reg. gift sub. $40.00) D TWO one-year gift subscriptions for $37 .00 each Name ------------''---------- Addres s __ _ __________ _ _____ _ ($37.00 X 2 = $74.00) THREE OR MORE one-year gift subscriptions for $36.00 each City/State/Zip ____ _ __________ _ _ _ D ($36.00 X __ = $._ _ ____, Phone _ __ ________________ _ Please check one: 0 One-time gift O Send renewal to me Email ____ _ ______________ _ Makechecks payable to : My gift is for: The living Church P.O.Box 514036 Milwaukee, WI 53203-3436 31.rec"-------------- Foo,ign postage extra First class rar,s available I VISA I~ ~ .,__· _c.· __________ _ D Please charge my credit card $ ____ _ ~ City/Stite/Zip __ _ _______ _ NOTE: PLEASE Fll.L IN CREDIT CARD BILLINGINFORMATION BELOW IF DIFFERENT FROM ADDRESS ABOVE. Phone Billing Address ________ _ _ _ _ _ ____ _ Bi.Bing City Please start this gift subscription O Dec. 20, 2009 Credit Card # _ _ _ _ _ __ _ _ Exp. Sign gift card _ _________ _ THELIVING CHURCH magazine is published by the Living Church Foundation, LIVINGCHURCH Inc. The historic mission of the Living Church Foundation is to promote and M independent weekly serving Episcopalians since1878 support Catholic Anglicanism within the Episcopal Church. -
Abuse, Celibacy, Catholic, Church, Priest
International Journal of Psychology and Behavioral Sciences 2012, 2(4): 88-93 DOI: 10.5923/j.ijpbs.20120204.03 The Psychology Behind Celibacy Kas o mo Danie l Maseno University in Kenya, Department of Religion Theology and Philosophy Abstract Celibacy began in the early church as an ascetic discipline, rooted partly in a neo-Platonic contempt for the physical world that had nothing to do with the Gospel. The renunciation of sexual expression by men fit nicely with a patriarchal denigration of women. Non virginal women, typified by Eve as the temptress of Adam, were seen as a source of sin. In Scripture: Jesus said to the Pharisees, “And I say to you, whoever divorces his wife, except for unchastity, and marries another commits adultery.” His disciples said to him, “If such is the case of a man with his wife, it is better not to marry.” But he said to them, “Not everyone can accept this teaching, but only those to whom it is given. For there are eunuchs who have been so from birth, there are eunuchs who have been made eunuchs by others, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. Let anyone accept this who can.” (Matthew 19:3-12).Jesus Advocates for optional celibacy. For nearly 2000 years the Catholic Church has proclaimed Church laws and doctrines intended to more clearly explain the teachings of Christ. But remarkably, while history reveals that Jesus selected only married men to serve as His apostles, the Church today forbids priestly marriage.