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SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G. -
Great Cloud of Witnesses.Indd
A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe. -
The Sacraments: a Bridge Or Barrier to Reunion?
THE SACRAMENTS: A BRIDGE OR BARRIER TO REUNION? St. John's gospel, the mo t sacramental of the four, has been called a litur gical "Vademecum" for the faithful. Many sacramental themes in John are only now being appreciated because of a failure to read him as a Semite writing in the Semitic tradition which shaped its theology according to the symbols of saving history. But we scarcely need help from the exegetes to be aware that the Fourth Gospel places Christ's Last Discourse in a sacra mental, above all Eucharistic, setting. References to the Mission of the Paraclete and the Divine Indwelling, the Mystical Body explained in terms of the vine and branches, Christ's earnest prayer to the Father for the oneness of the disciples in Him as He is one in the Father, all are charged with the import of the Eucharistic Banquet which is here evaluated rather than described. Christ's Spirit The Protestant scholar, N eville Clark, has a caution perhaps as timely for Catholics as it is for Protestants when he deplores the contrast set up between Baptism as the Sacrament of the Spirit and the Eucharist as the Sacrament of Christ's reception. "To ignore either the Lord or the Spirit in the interpretation of the sacraments is, in the end, to deprive them of the fulness either of their personal, redemptive significance or their dy namic~ower. " 1 The sacraments are at once cosmic and personal, for Christ's humi nity, which was and is the instrument of salvation for all men, medi ates the imparting of the Spirit to the souls of individual men made one with Christ in the Spirit. -
Introduction to the Sacraments to Luke E
CATHOLIC CHRISTIANITY THE LUKE E. HART SERIES How Catholics Pray Section 2: Introduction to the Sacraments To Luke E. Hart, exemplary evangelizer and Supreme Knight from 1953-64, the Knights of Columbus dedicates this Series with affection and gratitude. The Knights of Columbus presents The Luke E. Hart Series Basic Elements of the Catholic Faith INTRODUCTION TO THE SACRAMENTS PART TWO• SECTION TWO OF CATHOLIC CHRISTIANITY What does a Catholic believe? How does a Catholic worship? How does a Catholic live? Based on the Catechism of the Catholic Church by Peter Kreeft General Editor Father John A. Farren, O.P. Catholic Information Service Knights of Columbus Supreme Council Nihil obstat Reverend Alfred McBride, O.Praem. Imprimatur Bernard Cardinal Law December 19, 2000 The Nihil Obstat and Imprimatur are official declarations that a book or pamphlet is free of doctrinal or moral error. No implication is contained therein that those who have granted the Nihil Obstat and Imprimatur agree with the contents, opinions or statements expressed. Copyright © 2001-2021 by Knights of Columbus Supreme Council. All rights reserved. English translation of the Catechism of the Catholic Church: Modifications from the Editio Typica copyright © 1997, United States Catholic Conference, Inc. – Libreria Editrice Vaticana. Scripture quotations contained herein are adapted from the Revised Standard Version of the Bible, copyright © 1946, 1952, 1971, and the New Revised Standard Version of the Bible, copyright © 1989, 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. Excerpts from the Code of Canon Law, Latin/English edition, are used with permission, copyright © 1983 Canon Law Society of America, Washington, D.C. -
A Review of Dissident Sacramental Theology
A REVIEW OF DISSIDENT SACRAMENTAL THEOLOGY Five years ago it was my privilege to address this Society, making a cursory review of the main points on which Catholics and Orthodox disagree in the realm of dogmatic theology. These points are neither too numerous nor too difficult to preclude a harmonious solution. The most fundamental issue is the primacy of the pope. But even here, since the Orthodox already believe in the infallibility of the Church and in an honorary primacy of the Bishop of Rome in that Church, it might not be too sanguine to posit the possibility of arriving at an understanding of the pope as the mouthpiece of the infallible Church. This year the officers of the Society have requested a review of Orthodox sacramental practice in the hope that this might furnish some summary of Orthodox moral theology by providing a glimpse of the actual religious life in an Orthodox parish, as well as bring- ing our Catholic theologians up to date on the practical questions they must face regarding intercommunion if any reunion should ever be achieved. At the outset we should express the caution that in this practical as well as in the theoretical sphere, we must beware of absolute predications—because there is apt to be a divergency of practice between the various national groups of Orthodox and even within the same national group. The chief bodies of Orthodox—at least as far as theological leadership is concerned—are the Greeks and the Russians. Usually the Syrian and Albanian Orthodox will follow Greek practice, while the various Slav groups like the Serbs, Bulgars and Ukrainians will be content to follow the hegemony of the Russian Orthodox Church. -
Sacramental Catechesis.Indd
Sacramental Catechesis An Online Resource for Dioceses and Eparchies Committee on Evangelization and Catechesis United States Conference of Catholic Bishops Sacramental Catechesis An Online Resource for Dioceses and Eparchies Committee on Evangelization and Catechesis United States Conference of Catholic Bishops Washington, DC Sacramental Catechesis: An Online Resource for Dioceses and Eparchies was developed as a resource by the Committee on Evangelization and Catechesis of the United States Conference of Catholic Bishops (USCCB). It was reviewed by the committee chairman, Bishop David L. Ricken, and has been authorized for publication by the undersigned. Msgr. Ronny E. Jenkins, JCD General Secretary, USCCB Scripture excerpts used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner. Excerpts from the Catechism of the Catholic Church, second edition, copyright © 2000, Libreria Editrice Vaticana– United States Conference of Catholic Bishops, Washington, DC. Used with permission. All rights reserved. Excerpts from Pope Benedict XVI, Address, September 23, 2011, copyright © 2011, Libreria Editrice Vaticana (LEV), Vatican City; Benedict XVI, Verbum Domini, copyright © 2010, LEV; Blessed John Paul II, Catechesi Tradendae, copyright © 1979, LEV; John Paul II, Ecclesia de Eucharistia, copyright © 2003, LEV. Used with permission. All rights reserved. Copyright © 2012, United States Conference of Catholic Bishops, Washington, DC. All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright holder. -
Title of Dissertation BAPTISM and REBAPTISM in the METHODIST
1 Title of Dissertation BAPTISM AND REBAPTISM IN THE METHODIST CHURCH OF SOUTHERN AFRICA: A CRITICAL INVESTI GATION INTO THE VIABILITY OF POSSIBLE ALTERNATIVES By OSWIN GARNET KRETZMANN Submitted in accordance with the requirements for the degree of Master of Theology by Thesis only in the School of Religion and Theology, University of KwaZulu-Natal, Pietermaritzburg June 2011 2 DECLARATION Submitted in fulfilment of the requirements for the degree of Master of Theology in the Graduate Programme of Systematic Theology, University of KwaZulu-Natal, Pietermaritzburg, South Africa. I declare that this dissertation/thesis is my own unaided work. All citations, references and borrowed ideas have been duly acknowledged. It is being submitted for the degree of Master of Theology in the Faculty of Humanities, Development and Social Sciences, Pietermarizburg, South Africa. None of the present work has been submitted previously for any degree or examination in any other University. OSWIN GARNET KRETZMANN Student Name 27 June 2011 Date PROFESSOR A. BALCOMB Name of Supervisor ___________________ Signature 3 C O N T E N T S Page Introduction and Summary 4 Chapter One Origins of rebaptism 14 Chapter Two The Methodist Church of Southern Africa’s Position 58 on Baptism and Rebaptism Chapter Three Questions around Forbidden Practices 84 Chapter Four Possible Remedial Steps that could be taken by the 92 Methodist Church of Southern Africa Chapter Five Remedial Steps taken by the Methodist Church of 117 Southern Africa Chapter Six Alternative Rites and Practices and their Viability 129 Chapter Seven Research Findings and Conclusion 157 A Conclusion and Recommendation 160 Appendix I 165 Bibliography 172 4 INTRODUCTION AND SUMMARY The Methodist Church of Southern Africa (MCSA) practices baptism within in the Reformed tradition according to a covenant understanding, and strives to be one and undivided in an inclusive ethos. -
Validity of Baptism and Ordination in the African Response to the “Rebaptism” Crisis: Cyprian of Carthage's Synod of Sprin
Theological Studies 67 (2006) VALIDITY OF BAPTISM AND ORDINATION IN THE AFRICAN RESPONSE TO THE “REBAPTISM” CRISIS: CYPRIAN OF CARTHAGE’S SYNOD OF SPRING 256 GEOFFREY D. DUNN* While Cyprian’s Epistula 72, sent to Stephen of Rome after the spring 256 synod of African bishops, is well known for its part in what is known as the rebaptism controversy, it is less well known for what it says about the question of clerics who wished to leave a breakaway Christian sect and rejoin (or join) the mainstream eccle- sial community. After considering the question of how frequently Cyprian wrote to Rome after African synods, this article explores Cyprian’s understanding of the character of ordination. His con- cerns are relevant to the question of the validity of Anglican orders and the status of clergy recently ordained by Archbishop Marcel Lefebvre. 1 UBAIANUS, A BISHOP from an unknown church in Roman North Africa, I received a letter (Epistula 73) from Cyprian, bishop of Carthage, in response to one he had sent in mid-256.2 In the letter there is mention of REV.DR.GEOFFREY D. DUNN, a priest of the Catholic diocese of Cairns, Queens- land, received his Ph.D. from the Australian Catholic University. He is currently Senior Research Associate in the Centre for Early Christian Studies at the same university’s McAuley campus in Brisbane. His numerous publications focuson Christian North Africa, fifth-century Roman bishops, and Mariology. His volume Tertullian appeared in 2004 in the Early Church Fathers series from Routledge, and his Cyprian and the Bishops of Rome: Questions of Papal Primacy in the Early Church will appear this year from St. -
Topic 24 (2): Holy Orders
TOPIC 24 (2): HOLY ORDERS 1. Christ’s priesthood From among the people of Israel, designated as a kingdom of priests in Ex 19:6, the tribe of Levi was chosen by God for the service of the Tabernacle of the Testimony (Num 1:50). Then, from among the tribe of Levi, the priests of the Old Covenant were consecrated with a rite of anointing (cf. Ex 29:1-7), giving them their special task: every high priest chosen among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins (Heb 5:1). As part of the Mosaic Law, by this priesthood a better hope [was] introduced (Heb 7:19), a shadow of the good things to come (Heb 10:1); but of itself it [could] never, by the same sacrifices continually offered year after year, make perfect those who [drew] near (Heb 10:1). The Levitical priesthood in some way prefigured among the chosen people the full realization of the priesthood in Jesus Christ—a priesthood linked not to genealogy, nor to temple sacrifices, nor to the Law, but only to God himself (cf. Heb 6:17-20 and 7:1ff). Hence Christ was designated by God a high priest after the order of Melchizedek (Heb 5:10); for by a single offering he has perfected for all time those who are sanctified (Heb 10:14). And truly the Word of God made flesh, in fulfilment of the messianic prophecies, redeemed all men and women by his death and resurrection, giving his own life in fulfilment of his priestly role. -
One Wholly Catholic: Saints and Sanctity in the Post-Apostolic Church
● CTSA PROCEEDINGS 66 (2011): 1-15 ● ONE WHOLLY CATHOLIC: SAINTS AND SANCTITY IN THE POST-APOSTOLIC CHURCH Good evening, or should I say, grace and peace to all of you here in San Jose, the beloved of God, called to be saints. I am honored by your presence and thank the CTSA Board for their invitation. I have always been interested in saints, especially dead ones. My grammar school library had a whole section devoted to their biographies which I eagerly devoured. Like St. Teresa of Ávila imagining herself a martyr, I imagined myself undertaking saintly yet daring exploits like hers. While I have no aspirations to martyrdom, the fascination never ceased. Every few years I teach hagiography, the study of the saints. The overriding question for the semester is always, “What does it mean to be holy?” Often it seems to mean different things in different times. In the past, extreme forms of mortifi cation have been taken as possible indications of holiness: standing in mos- quito-infested swamps and not batting away the insects, not eating except for the Eucharist, self-fl agellation, wearing chains, bilocation, and fl ying through space. Perhaps those are no longer what diocesan postulators and the Sacred Congregation for the Causes of Saints look for. A post-Freudian world might wonder at some of those phenomena but associate them more with mental illness than sanctity. A post-Newtonian world might be suspicious of fl ying saints and even post- communion levitation. 1 Since the reforms of the Council of Trent all of the people canonized are offi cially judged not only according to some perpetually unchang- ing standards of the pre-eminent exercise of the cardinal and theological virtues, but also according to the standards of holiness in the times in which they lived.2 What that means for us today is that if a former pope was an inveterate cigar or 1For a treatment of various extraordinary physical abilities, see Michael Murphy, The Future of the Body: Explorations into the Further Evolution of Human Nature (Los Angeles: Jeremy P. -
Newman, Conversion, and Ecumenism Avery Dulles, S.J
Theological Studies 51 (1990) NEWMAN, CONVERSION, AND ECUMENISM AVERY DULLES, S.J. Fordham University HE CENTENARY of Cardinal Newman's death, on Aug. 11, 1890, has Toccasioned a large number of conferences and studies dealing with various aspects of his work. The present article is intended as a part of this commemoration. As one who came to the Catholic faith in adult life, Newman reflected long and deeply about his own religious pilgrimage and became the adviser of many companions and followers. He therefore deserves to be remembered as one of the great theologians of conversion. Because of his comprehensive vision of Christianity as a whole and his lifelong concern with overcoming Christian divisions, he has also been hailed as a forerunner of ecumenism.1 His observations on Christian unity in some respects anticipate the directions of the Second Vatican Council. But there was in his thinking a tension between the convert and the ecumenist, the apologist for Catholicism and the friendly observer of other Christian communions. His efforts to be faithful to his dual vocation as a convert and as an ecumenist make his thought particularly relevant today, when a number of distinguished ecumenists, without loss of their ecumenical commitment, have felt the call to enter into full communion with the Church of Rome. THE CONVERT Newman's conversion was slow, deliberate, and painful, but by no means halfhearted. For more than five years, from 1839 to 1845, he felt an increasing realization that the Church of England, to which he belonged, was not a part of the Catholic Church. -
The Sacramental Economy
Touched by Christ: The Sacramental Economy Talk 7. Sacramental Character 1 Sacramental Character • The term “character” in sacramental theology comes from the notion of a seal that imprints an image as a sign of possession, identity, authority, or mission, as on an official document, a coin, an animal, slave, or legionary. It comes from the Greek word χαρακτήρ, which signifies a seal in both an active sense, as an instrument for marking or impressing a seal; and a passive sense, as the seal, stamp, or distinctive mark that is impressed. This sense of the word exists in English to indicate a letter stamped on a page. • Hebrews 1:3 refers to Christ as the “very stamp” (χαρακτήρ) of the Father: “He reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power.” • As Christ is the perfect imprint of the Father, so the faithful have been imprinted with the stamp of the Son by the agency of the Holy Spirit in Baptism. 2 Character and Seal • The term “character” in sacramental theology is practically synonymous with the term “seal” (in Greek, σφραγίς). • In John 6:27 He says that the people should seek not “for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you; for on him has God the Father set his seal.” • Christ can give us the food of eternal life because through the mystery of the Incarnation He has been sealed by the Father with that same eternal life possessed by the Father.