The Society for the Propagation of the Faith National Director’S Message
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Inculturation and Catholicity in Relation to the Worldwide Church
INCULTURATION AND CATHOLICITY IN RELATION TO THE WORLDWIDE CHURCH Look up at the sky and count the stars. —Gen. 15:5 Let us begin where our issue arose first. Let us start with a story, or better with an image. The image of a couple standing at the beginning of the process that led us to the possibility and the need to organize a conference on inculturation and catholicity I would like to begin with the father of all believers, Abraham. Abraham could not have been alone in his experience. A man cannot be a father on his own. Abra- ham would have been nowhere without Sarah. The promise given to him was not given to him, but to him and her. It was a promise of life. A man alone does not manage that. In fact the author of the letter to the Hebrews (11:11) enables Sarah, too, to become the progenitor of the child, in a text which according to some ex- egetes is "a cross which is frankly too heavy for expositors to bear."1 And in the Genesis text we read, "Yahweh dealt kindly with Sarah, as Yahweh had said, and did what Yahweh had promised her."2 In the end you begin to wonder who really was the father of Isaac. Sarah and Abram are not only the parents of all believers. They are the ances- tors of all unbelievers.3 God told them to leave their country, their kindred, their culture, their all, in view of a new life. An initiative by which all human clans would be blessed. -
Contested Moral Issues in Contemporary African Catholicism
Journal of Global Catholicism Volume 1 Article 4 Issue 2 African Catholicism: Contemporary Issues July 2017 Contested Moral Issues in Contemporary African Catholicism: Theological Proposals for a Hermeneutics of Multiplicity and Inclusion Stan Chu Ilo DePaul University, [email protected] Follow this and additional works at: https://crossworks.holycross.edu/jgc Part of the African Studies Commons, Anthropological Linguistics and Sociolinguistics Commons, Catholic Studies Commons, Chinese Studies Commons, Christian Denominations and Sects Commons, Christianity Commons, Comparative Methodologies and Theories Commons, Cultural History Commons, Digital Humanities Commons, Folklore Commons, History of Christianity Commons, History of Religion Commons, Inequality and Stratification Commons, Intellectual History Commons, Missions and World Christianity Commons, Near and Middle Eastern Studies Commons, Near Eastern Languages and Societies Commons, Place and Environment Commons, Politics and Social Change Commons, Practical Theology Commons, Race and Ethnicity Commons, Race, Ethnicity and Post-Colonial Studies Commons, Regional Sociology Commons, Religious Thought, Theology and Philosophy of Religion Commons, Social History Commons, Sociology of Culture Commons, and the Sociology of Religion Commons Recommended Citation Chu Ilo, Stan (2017) "Contested Moral Issues in Contemporary African Catholicism: Theological Proposals for a Hermeneutics of Multiplicity and Inclusion," Journal of Global Catholicism: Vol. 1: Iss. 2, Article 4. p.50-73. DOI: 10.32436/2475-6423.1015 Available at: https://crossworks.holycross.edu/jgc/vol1/iss2/4 This Article is brought to you for free and open access by CrossWorks. It has been accepted for inclusion in Journal of Global Catholicism by an authorized editor of CrossWorks. 50 STAN CHU ILO Contested Moral Issues in Contemporary African Catholicism: Theological Proposals for a Hermeneutics of Multiplicity and Inclusion Stan Chu Ilo has two doctoral degrees, one in theology and another in sociology of education. -
Léo Volker Architect of Aggiornamento
Society of the Missionaries of Africa - History Series no 12 Léo Volker Architect of Aggiornamento 1957-1967 Aylward Shorter M.Afr. Rome 2013 Stampa Istituto Salesiano Pio XI - Via Umbertide, 11 - 00181 Roma Tel. : 06.78.27.819 - Fax : 06.78.48.333 - E-Mail [email protected] Finito di stampare : aprile 2013 Foreword The meeting of the History Research team held in Rome from 5th to 7th May 2011 suggested that I should prepare material for the study and teaching of the period 1947-1967. This was a period in which Africa and our Society experienced some of the most sweeping changes in our history. Reading and research for this period was carried out in London in 2011 and in Rome in February 2012. A dossier of background and working papers, amounting to some 40,000 words, was prepared. In addition, material was included about Missionaries of Africa who served as military chaplains, and who were demobilized between 1945 and 1954. In 1957 the Society included up to 600 former soldiers, of whom one in ten had served as officially designated military chaplains. This fact had much to do with the Society's preparedness for, and expectation of, change. In November 2012 François Richard and Jean-Claude Ceillier proposed that the dossier should form the basis of a volume in the History Series, focussing on the contribution of Léo Volker, superior general from 1957 to 1967.I am grateful to Jean-Claude Ceillier and the History Research team, and to François Richard, Juan-José Oses and Fritz Stenger in the General Archives, Library and Photo Collection at Via Aurélia, for ail their help. -
Ewa M. Thompson Three Perceptions of the Fall of Communism
Ewa M. Thompson Three Perceptions of the Fall of Communism: American, Russian, and East European, and Their Possible Role in Future Conflicts* Henry Kissinger recently wrote that two distinctly different processes are now taking place in Russia and eastern Europe. The first is the abolition of communism and reintroduction of private property, and here both Russia and her neighbors are of one mind. The other is the unravelling of the 300-year-old Russian empire, and here Russia and her neighbors represent conflicting interests. While all of Russia's neighbors welcome the debacle of the empire, not all Russians who are anti-communists are also anti-imperialists (Houston Chronicle 26 March 1992; International Herald Tribune 6 July 1992). In a similar vein, Sovietologist Stephen Erlanger remarked: "The collapse of Communism is a great relief to many people; the collapse of the union, which was really the Russian empire, is less welcome." 1 * Research for this article was supported in part by a grant from the Interna tional Research and Exchanges Board (IREX), with funds provided by the Andrew W. Mellon Foundation, the National Endowment for the Humanities, and the U.S. Department of State. None of these organizations is responsible for the views expressed. 190 DALHOUSIE REVIEW Erlanger and Kissinger touch upon an issue that is of crucial impor tance for the development of peaceful relations between Russia and her neighbors, and thus for the future of Europe. For all practical purposes, the identification of Russia with the Soviet Union existed not only in the minds of American Sovietologists but also in the minds of Russians. -
Far from Being Idolatrous: Ancestor Veneration
Dr Alexander Jebadu SVD FAR FROM BEING IDOLATROUS: ANCESTOR VENERATION 2010 ______________________________________________ Steyler Verlaag, Nettetal Bibliografische Information Der Deutchen Bibliotek Die Deutche Bibliotek verzeichnet diese Publikation in der Deutchen Nationalbibliografie; detailierte bibliografische Daten sind im Internet über http://dnb.ddb.de abrufbar. ©Steyler Verlaag Bahnhofstraβe 9 41334 Nettetal Germany [email protected] ISSN 0562-2816 ISBN 978-3-8050-0564-7 DPT: Martina Ludwig, Steyler Missionswissenschaftliches Instutut Druck: Verlaag Franz Schmitt, Siegburg TABLE OF CONTETS AKNOWLEDGEMENTS ……………………………………………………………...iii I. INTRODUCTION …………………………………………………………………...01 1.1. Problem Mapping of This Study …..…………….……………………………..01 1.2. Goal and Scope of This Study …………..….…………………………………..01 1.3. Organization of This Study and Its Methodology……………………….…….03 1.4. The Limitations of This Study ……………………………………………….…04 II. THE RELEVANCE OF THEOLOGY OF ANCESTRAL VENERATION……. FOR THE ASIAN-AFRICAN CATHOLIC CHURCH …………………..….…...06 2.1. Ancestral Veneration Presupposes Faith in Life after Death ……….………..06 2.1.1. Ancestral Veneration in the Work of Herbert Spencer ……….….…..07 2.1.2. Human Soul in the Frame of Edward Burnet Tylor’s Animism ……..10 2.1.2.1. Definition of Religion ………………………………………….….…...11 2.1.2.2. Animism …………………………………………………….………......11 2.1.2.3. The Origin of Belief in the Human Soul …….………………….….…13 2.1.2.3.1. Human Biological Phenomena …….…………………..…..13 2.1.2.3.2. The Unity of Life and Phantom …….….…………………..14 2.1.2.4. Samples of Popular Beliefs in Human Soul ….….………….…….….14 2.1.2.4.1. The Concept of Soul as Shadow ……..…………….….…...14 2.1.2.4.2. The Concept of Soul as the Cause of Life ………….....…...15 2.1.2.4.3. -
Al Ristabilimento Della Compagnia Di Gesù (1804-1814)
15 (2013) 3-15 rivista di ricerca teologica La Compagnia di Gesù nell’Impero Russo, 1772-18201 di MAREK INGLOT S.J. Pontificia Università Gregoriana La soppressione della Compagnia di Gesù, decretata da Clemente XIV tramite il breve Dominus ac Redemptor (21 luglio 1773), ebbe luogo in tutto il mondo, fuorché nell’Impero Russo governato allora dall’Imperatrice Caterina II la Grande (nei domini di Federico II di Prussia la soppressione fu effettuata nel 1776 e nel 1780). Nello Stato russo, infatti, il decreto pontificio non fu mai canonicamente promulgato. In questo modo i religiosi che si trovavano lì continuarono la loro vita nella maniera propria della Compagnia di Gesù, secondo le Costituzioni e le regole dell’ordine. Vissero da gesuiti in condizioni straordinarie, nel periodo che va dal 1773 al 1814 – anno in cui la Compagnia fu canonicamente restaurata in tutto il mondo per opera di Pio VII (bolla Sollicitudo omnium ecclesiarum, 7 agosto 1814). Questa parte dell’ordine è conosciuta comune- mente come “La Compagnia della Russia Bianca”. Le vicende della Compagnia di Gesù nell’Impero russo negli anni 1772-1820 si svol- sero sotto tre Imperatori. I gesuiti accolti da Caterina II (1762-1796), allora al culmine della sua fortuna, s’inserivano bene nei piani della sua politica scolastica. Coi grandi favo- ri ottenuti presso lo zar Paolo I (1796-1801), che li considerava politicamente utili, non solo dal punto di vista religioso, ma importanti come sostegno della reazione e della dife- sa degli antichi valori, rafforzarono la loro posizione nell’Impero. Da Alessandro I (1801- 1825) furono – dopo un primo periodo di benevolenza – espulsi dagli Stati degli zar. -
Open the Brochure
God’s Word for the World For man does not live by bread alone Catholic Biblical Federation Man does not live by bread alone Vision The Bible numbers among the greatest writings of humanity. When its readers discover ever anew the multiple facets of their own lives in the stories of the biblical books, Scripture unfolds its transforming potential, and its message of life and of hope becomes tangible. The Catholic Biblical Federation was established by Pope Paul VI in 1969 to foster and promote an awareness of the unique significance of Sacred Scripture at all levels of ecclesial life. With its roots tracing back to the Second Vatican Council it sees itself as the advocate of the Bible in the Catholic Church. The Catholic Biblical Federation represents the world- wide multiplicity of the Catholic faith. Its more than 340 member institutions in 126 countries of the world are committed to insuring that people can experience the life-giving message of the Bible in their daily lives. Rooted in the Catholic Church and in close coopera- tion with the Pope and bishops, the Catholic Biblical Federation avows itself to ecumenical and intercon- fessional dialogue. It promotes tolerance and respect for other cultures and religions and is actively engaged on behalf of peace and justice. Through its commitment to the Gospel, the Catholic Biblical Federation plays an active role in building a world in which the values of love of God and neighbor, of justice and responsibility are the core of political, social and personal activity. 2 A Fruit of the Council History “Easy access to Sacred Scripture should be provided for all the Christian faithful” (Constitution Dei Verbum, paragraph 22). -
Cahiers De La Méditerranée, 88 | 2014 Catholic Italy and Post-Colonial Africa: the New Subjects of an Informal Comm
Cahiers de la Méditerranée 88 | 2014 Le rapport au monde de l'Italie de la première guerre mondiale à nos jours Catholic Italy and Post-Colonial Africa: the New Subjects of an Informal Commitment in the 1960s Paolo Borruso Electronic version URL: http://journals.openedition.org/cdlm/7489 ISSN: 1773-0201 Publisher Centre de la Méditerranée moderne et contemporaine Printed version Date of publication: 30 June 2014 Number of pages: 99-111 ISSN: 0395-9317 Electronic reference Paolo Borruso, « Catholic Italy and Post-Colonial Africa: the New Subjects of an Informal Commitment in the 1960s », Cahiers de la Méditerranée [Online], 88 | 2014, Online since 31 October 2014, connection on 08 September 2020. URL : http://journals.openedition.org/cdlm/7489 This text was automatically generated on 8 September 2020. © Tous droits réservés Catholic Italy and Post-Colonial Africa: the New Subjects of an Informal Comm... 1 Catholic Italy and Post-Colonial Africa: the New Subjects of an Informal Commitment in the 1960s Paolo Borruso Vatican II, Italy and the “new Africa” 1 This paper focuses on an important aspect of Italy’s relations with Africa. In the early 1960s, the independence process in Africa posed new challenges to Italian foreign policy and also favored non-institutional actors who provided renewed momentum to the Vatican and a growing presence throughout the continent. Both traditional missions and the Catholic laity showed their commitment, and they worked together or individually, with different or shared inspirations and objectives. As the seat of the papacy, Italy as a “Catholic nation” has its own specificity and a noticeable presence of Catholicism throughout society. -
Vom Schulmeister Zum Nobelpreisträger: Geistige Und Intellektuelle Bestrebungen Unter Der Deutschen Minderheit*
LMDR - Heimatbuch 2014 Dr. Viktor Krieger Vom Schulmeister zum Nobelpreisträger: Geistige und intellektuelle Bestrebungen unter der deutschen Minderheit* ahrzehntelang waren die ersten Einwande- • die staatlicherseits organisierte Trennung und rer in Russland mit Überlebens- und An- faktische Isolierung („Kolonistenstand“) von Jpassungsproblemen konfrontiert. In erster der russischen Bevölkerung; Linie waren davon die Deutschen an der Wolga • die behördlich vorbestimmte fast ausschließ- betroff en, die in einer der entlegensten Gegen- liche Beschäft igung im Agrarsektor. den an der Peripherie des Reiches angesiedelt wurden und beinahe ausnahmslos dazu ge- Doch auch unter diesen widrigen gesell- zwungen waren, primitive Landwirtschaft zu schaft lichen und Naturbedingungen blieben betreiben. geistige Anstrengungen nicht völlig aus. Manch Dieser im wahrsten Sinne des Wortes harte ein Siedler verfügte über eine gepfl egte, noch aus Überlebenskampf nahm angesichts der widri- Deutschland stammende Büchersammlung,1 gen klimatischen Bedingungen, der Abgeschie- ein anderer besaß ein historisches Bewusstsein denheit inmitten der Steppe und der dauerhaf- und schrieb seine Erinnerungen nieder.2 Pasto- ten feindlichen Umgebung mit der ständigen ren, die entweder aus dem Ausland (deutsche Gefahr von Überfällen und Raubzügen alle vor- Länder und Schweiz) oder den baltischen Pro- handenen Kräft e in Anspruch. vinzen (Deutschbalten) stammten und in die Auch wenn es unter den Einwanderern etli- Kolonien entsandt wurden, versuchten nach che Gebildete gab – darunter sogar einige Ade- Möglichkeit, das Bildungsniveau zu heben, was lige und Studenten –, so mussten sie sich unter unter den herrschenden Umständen nicht so diesen Umständen dem allgemeinen sozialen einfach war. Der Ruf nach einem Lehrersemi- und intellektuellen Nivellierungsprozess beu- nar wurde immer lauter. Vor allem dem ersten gen. -
The Holy See
The Holy See Apostolic Journey to Cape Verde, Guinea Bissau, Mali and Burkina Faso (January 25- February 1, 1990) Appeal to humanity at the Palace of the Economic Community of Western African States (ECOWAS) in Ouagadougou (January 29, 1990) Mr. President, Your Eminences, Your Excellencies, Ladies and Gentlemen, 1. Ten years ago, as my dear and esteemed Brother, Cardinal Paul Zoungrana just mentioned, I set foot for the first time on the soil of your lovely country. Great is my joy upon returning here today. I thank the Cardinal for his words, and I express my gratitude to the Executive Secretary of the Inter-State Committee for the Fight against Drought in the Sahel for the message he has just delivered. I respectfully greet the Representative of the Head of State who is attending this meeting, as well as all the authorities of Burkina Faso gathered with him. I also express my great esteem to all the personages representing neighboring countries, friendly nations, and international Institutions such as the Economic Commission of West Africa, which is our host in their headquarters. Ladies and Gentlemen, you bear responsibility for guiding the progress of your people in the political, economic, social, cultural and religious fields. I pray God to give you the moral strength, prudence and discernment necessary to accomplish your noble mission at the service of peace 2 and justice, not only in this country, but in the entire area of the Sahel and on the African continent as a whole. 2. In 1980 I voiced a solemn appeal to the world on behalf of the Sahel, cruelly afflicted by drought and desertification. -
2960/19 Dear Cardinals, Dear Archbishops and Bishops, Dear
2960/19 MESSAGE OF THE CONGREGATION FOR THE EVANGELIZATION OF PEOPLES ON THE OCCASION OF THE XVIII PLENARY ASSEMBLY OF SECAM AND THE CLOSING OF THE YEAR CELEBRATING THE GOLDEN JUBILEE OF ITS CREATION KAMPALA, 20-29 JULY 2019 Dear Cardinals, Dear Archbishops and Bishops, Dear brothers and sisters, I am happy to be here with you in Kampala, like my predecessor in the office of Secretary of the Congregation for the Evangelization of Peoples, Archbishop Sergio Pignedoli, was 50 years ago. The eighteenth Plenary Session of SECAM marks the closing of the Jubilee Year celebrating 50 years of the existence of this Symposium. This Jubilee is cause for joy and hope: joy for the gifts of grace received over the past 50 years and hope for the work that will be accomplished in the years to come, with the grace of God. First, I would like to extend to you the greeting and congratulations of Cardinal Fernando Filoni, Prefect of the Congregation for the Evangelization of Peoples, who delegated me to represent him on this austere occasion and who assures us of his spiritual closeness. “Church - Family of God in Africa, celebrate your Jubilee! Proclaim Jesus Christ your Saviour.” This theme is in line with the Special Assemblies for Africa of the Synod of Bishops, held in Rome from April 10th to May 8th of 1994 and from the 4th to the 25th of October of 2009, which concluded with the publication of the Post-Synodal Apostolic Exhortations Ecclesia in Africa of Saint John Paul II and Africae Munus of Pope Benedict XVI. -
Katolicyzm W Federacji Rosyjskiej a Sprawa Polska
HANNA KOWALSKA-STUS Uniwersytet Jagielloński Kraków KATOLICYZM W FEDERACJI ROSYJSKIEJ A SPRAWA POLSKA „Вера – основной нерв человеческой жизни, самое драгоценное сокровище души. И если в этом пункте нет единения, то всякое другое единение – культурное, научное, политическое – будет уже подорвано и ненадежно. Славяне по природе особенно религиозны. Для них религия – не привесок к жизни, но самая жизнь. Славяне не забавляются религией, но живут религией. В религиозном отношении немцы пред славянами никуда не годны. Славяне и к католичеству относятся со свойственной им стихийной религиозностью. Из католиков современных, мне кажется, наиболее религиозны, стихийно религиозны, поляки. Отпадение от Церкви славянина естественно затрагивает в самом существе его отношения к славянству вообще”1. „При всем религиозном многообразии российского общества и религиозном эклектизме в сознании большинства наших современников, пожалуй, ни одна конфессия не вызывает столь бурных эмоций и часто столь же бурной неприязни, как католицизм. Нетерпимость к нему не может быть объяснена общей нетерпимостью к инаковерцам. Феномен современного российского католицизма можно объяснить, лишь осознав его место в контексте русской духовной и политической культуры”2. Krótki okres legalnego rozwoju katolicyzmu w Imperium Rosyjskim na początku wieku XX nacechowany był niechęcią rosyjskich kręgów nacjonalistycznych, ale także nerwową reakcją polskiego kleru. Polskie duchowieństwo katolickie przywykło do trak- towania Kościoła katolickiego w Rosji jako narodowego. Dlatego pojawienie się Rosjan w Kościele katolickim witano z podejrzliwością. Z tego powodu rosyjscy katolicy, a tak- że ci, którzy ich popierali (bł. Leonid Fiodorow, ks. Władimir Abrikosow, biskup Michel d’Herbigny, metropolita Andrzej Szeptycki), reprezentowali pogląd, że Polacy winni być odsunięci od współpracy z Rosjanami z powodu antagonizmu na tle narodowo- 1 Священномученик Иларион (Троицкий).