Augustinian Themes in Lumen Gentium, 8
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Constitutio. Exsul Familia A
1952-08-01 - SS Pius XII - Constitutio. Exsul Familia A. A. S., vol. XLIV (1952), pp. 649 - 707 PIUS PP. XII EPISCOPUS SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM CONSTITUTIO APOSTOLICA EXSUL FAMILIA DE SPIRITUALI EMIGRANTIUM CURA Exsul Familia Nazarethana Iesus, Maria, Ioseph, cum ad Aegyptum emigrans tum in Aegypto profuga impii regis iram aufugiens, typus, exemplar et praesidium exstat omnium quorumlibet temporum et locorum emigrantium, peregrinorum ac profugorum omne genus, qui, vel metu persecutionum vel egestate compulsi, patrium locum suavesque parentes et propinquos ac dulces amicos derelinquere coguntur et aliena petere. Decreverat enim omnipotens et misericors Deus ut consubstantialis Filius «in similitudinem hominum factus et habitu inventus ut homo»1, una cum Virgine Immaculata Matre pioque Custode, in isto quoque aerumnarum ac maerorum genere primogenitus esset in multis fratribus2 eosque anteiret. Quae solaminis in adversis argumenta et exempli prolationes ne elanguescerent sed potius in exsulibus ac emigratis producerent unum in laboribus confugium spemque christianam foverent, oportuit peculiari cura sedulaque adsistentia ab Ecclesia ipsi donarentur, qua morigerae vitae aleretur praxis et integra servaretur a maioribus tradita fides; insimul novi generis obstaculis apud exteras regiones ingruentibus, antehac haud cognitis nec praevisis, paria opponerentur remedia et apta suppeditarentur auxilia, praesertim adversus insidias pravorum hominum, impie, proh dolor, quaeritantìum emigratorum consuetudinem potius ad spiritualem -
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. -
Ecumenical Ecclesiology in Its New Contexts: Considering the Transformed Relationship Between Roman Catholic Ecclesiology and Ecumenism
religions Article Ecumenical Ecclesiology in its New Contexts: Considering the Transformed Relationship between Roman Catholic Ecclesiology and Ecumenism Kristin Colberg Department of Theology, College of Saint Benedict, St. John’s School of Theology & Seminary, Collegeville, MN 56321-2000, USA; [email protected] Received: 20 August 2018; Accepted: 25 September 2018; Published: 26 September 2018 Abstract: The quest for Christian unity is entering a new phase amidst the movement’s many voices, perspectives and tensions. Christians are witnessing the advent of an emerging ecumenical paradigm, which, because it is not fully realized, is still realizing its full definition. The paradigm operates in a global context rather than a Eurocentric one, and even as it is more global, it is simultaneously more local. It cultivates shared praxis while being less concerned with the comparison of dogmas. Ecclesiology is also entering a new paradigm which shares many features with its ecumenical counterpart, particularly its global perspective and interest in shared praxis ahead of dogmatic questions. Even though ecumenism and ecclesiology share common trajectories, their journeys are unfolding in largely parallel rather than cooperative and mutually-enriching ways. This raises the question: What opportunities might arise from examining the shifts in ecumenism and ecclesiology together? This article examines how new methodological and practical developments in these two fields can form and inform one another. It studies the shift to synodality in the Catholic Church and the turn towards discernment in the ecumenical sphere as manifestations of similar theological commitments and a common interest in cultivating participatory processes. The seismic changes reshaping the religious landscape are transforming the relationship between ecumenism and ecclesiology; yet a strong connection between them endures and illumines paths forward for the church in the third millennium. -
Downside Abbey Press Release
DOWNSIDE ABBEY PRESS RELEASE Tuesday 3rd May 2016 IMMEDIATE RELEASE MINISTRY OF THE PRINTED WORD Scholar-Priests of the Twentieth Century Downside Abbey Press releases a collection of essays exploring the work of eleven priests whose ministry was that of the printed word. Pope St John Paul II reminded all priests of the need for on-going formation, both pastoral and intellectual; his belief was that pastoral activity needed grounding in assiduous study. With an output that spanned the 19th and 20th centuries, the work of the ‘Scholar Priests’ is considered relevant to the Church today. The book explores the work of both religious and secular priests, whose studies ranged across fields as diverse as biblical studies, liturgy, philosophy, history, theology and spirituality, including: Cardinal Gasquet OSB, George Tyrell SJ, Bernard Ward, Adrian Fortescue, John Hungerford Pollen SJ, Herbert Thurston SJ, Ronald Knox, Philip Hughes, David Knowles OSB, Christopher Butler OSB, and Frederick Copleston SJ. “There [is] here indeed a very wide diversity among these scholar priests in the variety of their formation, temperament, career, academic interests and, perhaps more interestingly, in their relations with the Church." Abbot Geoffrey Scott. Edited by Fr John Broadley and Fr Peter Phillips, the book includes contributions by Oliver Rafferty, Stewart Foster, Nicholas Paxton, Thomas McCoog, Dom Aidan Bellenger, Nicholas Schofield, Terry Tastard, Simon Johnson, and Michael Walsh. The book will be released on Thursday 19th May and is available for purchase at www.downside.co.uk priced at £35.00. ----------------PRESS RELEASE ENDS---------------- NOTES TO EDITORS Press contact Claire Wass: [email protected] / 01761 235151 Downside Abbey is a Roman Catholic monastery, and is home to a community of Benedictine monks. -
Kenotic Ecclesiology: Context, Orientations, Secularity Thomas Hughson Marquette University, [email protected]
Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 1-1-2016 Kenotic Ecclesiology: Context, Orientations, Secularity Thomas Hughson Marquette University, [email protected] Published version. "Kenotic Ecclesiology: Context, Orientations, Secularity," in Seekers and Dwellers: Plurality and Wholeness in a Time of Secularity. Ed. Philip J. Rossi. Washington DC : Council for Research in Values and Philosophy, 2016: 95-130. Permalink. © 2016 Council for Research in Values and Philosophy. Used with permission. 4. Kenotic Ecclesiology: Context, Orientations, Secularity THOMAS HUGHSON, S.J. Four communicative disjunctions are ways in which, “the Catholic Church today is … out of phase with the world it wants to speak to.”1 Unless and until the influence of Pope Francis permeates the Church at all levels and in all contexts his charismatic leadership cannot be said to have changed this condition altogether. He surely has set a direction away from the clerical culture among bishops that abetted sweeping clergy abuse of minors under a rug of silent re-assignments. Even the Church now represented in the deeds and words of Francis cannot by-pass coming to grips with the disjunctions and with abuse. So George McLean’s theological response to the disjunctions and crisis of abuse remains a valid, long-term project. He advises nothing less than, “… rethinking the entire nature of the Church and its public presence in quite different, indeed kenotic, terms.” 2 That is a tall theological order. 3 What does a theological project of that scope involve? Outlining some directions along which to think about a kenotic theology of the Church draws on more than theological reflection and research. -
Ecumenism, Principles and Practice
TO1088 Ecumenism: Principles and Practice 1 Ecumenism: Principles and Practice FROM THE PROGRAMMA DEGLI STUDI A short history of the ecumenical movement will be followed by an examination of the Catholic principles of ecumenism. We will then go on to look at major strands of Christianity and some of the dialogue processes that have taken place, both bilaterally and multilaterally, and what these have achieved. We will then look at practical dimensions and of ecumenism at national, regional and above all local level. Representatives of other traditions will join us to help us in these reflections from time to time. OUTLINE OF COURSE Date Content Guest speaker 21/2 General introduction and a brief history of the ecumenical movement 28/2 Principles of Ecumenism I – UR & UUS 6/3 The PCPCU and its work Mgr. Mark Langham, PCPCU Anglican & Methodist desk. 13/3 Principles of Ecumenism II DAPNE & Communicatio in Sacris 20/3 Denominations and Dialogues: Baptist Rev. Dr. David Hogdon, Pastor, Rome Baptist Church. 27/3 Denominations and Dialogues: Rev. Dr. Kenneth Howcroft, Methodists Methodist Rep. to the Holy See 17/4 Denominations and Dialogues: Orthodox Fr. Milan Zust SJ, PCPCU 24/4 Denominations and Dialogues : Very Rev. Dr. David Richardson, Anglicans Archbishop of Canterbury‘s Rep. to the Holy See 8/5 International issues in ecumenism, Mgr. Juan Usma Gomez, PCPCU multilateral dialogues ,WCC and BEM 15/5 Practical Ecumenism I: local & regional structures, Spiritual Ecumenism, Receptive Ecumenism 22/5 Practical Ecumenism II Miss Anne Doyle DSG, member of Good practice in Local Ecumenism the CCU of the CBCEW 29/5 Conclusion: Harvesting the Fruits and future directions TO1088 Ecumenism: Principles and Practice 2 Ecumenical Resources CHURCH DOCUMENTS Second Vatican Council Unitatis Redentigratio (1964) PCPCU Directory for the Application of the Principles and Norms of Ecumenism (1993) Pope John Paul II Ut Unum Sint. -
Branson-Shaffer-Vatican-II.Pdf
Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics. -
The Holy See
The Holy See APOSTOLIC JOURNEY OF HIS HOLINESS BENEDICT XVI TO BRAZIL ON THE OCCASION OF THE FIFTH GENERAL CONFERENCE OF THE BISHOPS OF LATIN AMERICA AND THE CARIBBEAN MEETING AND CELEBRATION OF VESPERS WITH THE BISHOPS OF BRAZIL ADDRESS OF HIS HOLINESS BENEDICT XVI Catedral da Sé, São Paulo Friday, 11 May 2007 Dear Brother Bishops! "Although he was the Son of God, he learned obedience through what he suffered; and being made perfect, he became the source of eternal salvation to all who obey him." (cf. Heb 5:8-9). 1. The text we have just heard in the Lesson for Vespers contains a profound teaching. Once again we realize that God’s word is living and active, sharper than any two-edged sword; it penetrates to the depths of the soul and it grants solace and inspiration to his faithful servants (cf. Heb 4:12). I thank God for the opportunity to be with this distinguished Episcopate, which presides over one of the largest Catholic populations in the world. I greet you with a sense of deep communion and sincere affection, well aware of your devotion to the communities entrusted to your care. The warm reception given to me by the Rector of the Catedral da Sé and by all present has made me feel at home in this great common House which is our Holy Mother, the Catholic Church. 2 I extend a special greeting to the new Officers of the National Conference of Brazilian Bishops and, with gratitude for the kind words of its President, Archbishop Geraldo Lyrio Rocha, I offer prayerful good wishes for his work in deepening communion among the Bishops and in promoting common pastoral activity in a territory of continental dimensions. -
Continuity and Development in Roman Catholic Ecclesiology Susan K
Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 5-1-2011 Continuity and Development in Roman Catholic Ecclesiology Susan K. Wood Marquette University, [email protected] Accepted version. Ecclesiology, Vol. 7, No. 2 (May 2011), DOI: © 2011 Brill Academic Publishers. Used with permission. NOT THE PUBLISHED VERSION; this is the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page. Continuity and Development in Roman Catholic Ecclesiology* Susan K. Wood Department of Theology, Marquette University Milwaukee, WI Abstract An overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and articulation of the prior conceptualizations. The church as body of Christ develops the spiritual and Christological dimension of the church as society. The church as sacrament offers a way of differentiating between Christ and the church while at the same time retaining the close correlation between the two. The church as people of God introduces historical consciousness into the definition of the church. The church as communion synthesizes the strong sacramental and spiritual identity of the church with its organizational structure. -
The Catholic Faith and “Once-Upon-A-Time Catholics” Deacon James H
The Catholic Faith and “Once-Upon-a-Time Catholics” Deacon James H. Toner Our Lady of Grace Catholic Church 22 September 2011 I. Why does it matter if someone leaves [and goes elsewhere or becomes lax]? A. “Many elements of sanctification and of truth are found outside [the Church]” B. The Catholic Church “is the sole Church of Christ” (Lumen Gentium #8; CCC #819, 816). C. “If it is true that the followers of other religions can receive divine grace, it is also certain that objectively speaking they are in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation” (Dominus Iesus [6 Aug 2000] #22). D. Those who publicly reject the Lord will be rejected (Mt 10:33; cf 2 Tm 2:12). 1. “They could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it” (LG #14). (Cf. “invincible ignorance”) 2. “Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart . may achieve eternal salvation” (LG #16). (Cf. “baptism of desire”). II. Four nouns (see CCC #2089) about swerving from the truth (2 Tim 2:18): A. Apostasy: total repudiation of the Christian faith (CCC #2089). B. Heresy: obstinate denial (while professing Christianity), after Baptism, of a truth which must be believed with divine and Catholic faith; denial of orthodoxy. 1. Material heretic: does not recognize Church authority and thus denies it. -
Ecclesiastical Materialism
ECCLESIASTICAL MATERIALISM by Most Reverend Donald J. Sanborn Introduction. From the title, one might expect Roman Catholic Church condemns as a mortal sin of that I would be writing about avarice among the sacrilege the giving the Holy Eucharist to non- clergy. I am not addressing that at all, however. Catholics. The Novus Ordo approves of it. (1983 Code Recently I received from an old friend, who is a of Canon Law) The Roman Catholic Church Novus Ordo conservative, a note in which he invited condemns the use of birth control devices as mortally me to come back “to Rome — and the true Church — sinful and intrinsically evil. The Novus Ordo permits outside of which there is no salvation.” birth control devices for prostitutes. (Ratzinger, His invitation, although made with all good “Benedict XVI,” in a published interview) intentions, nevertheless prompted me to write this What I have responded above is only a smattering response. What he means is that I should give up my of the myriad dogmatic, moral, liturgical, and repudiation of Vatican II and its subsequent reforms, disciplinary contradictions between the Roman submit to the local bishop, and be somehow Catholic Church and what we call the Novus Ordo. “regularized” within the structures of the Novus We could provide the endless list of heresies and Ordo. blasphemies of Bergoglio. But these things are well known. First response. My first response is the following. The Roman Catholic Church teaches that The four marks of the Church. I will add to there is one true Church of Christ, and only one, this first response the four marks of the Church. -
Why the New Rite of Episcopal Consecration Is Valid Fr
ANGELUSTHE MAGAZINE REPRINT WHY THE NEW RITE OF EPISCOPAL CONSECRATION IS VALID Fr. Pierre-Marie, O.P. This article wishes to settle a debate that has been circulating in traditional Catholic circles. Some writers have examined the new rite of episcopal consecration and concluded that it must be invalid. Since this would cause manifest prob- lems if it were true and due to the heightened awareness of such a theory, The Angelus presents (for the first time in English) a study of this question concluding that it is valid. 2 This article was translated exclusively by Angelus Press from Sel de la Terre (No.54., Autumn 2005, pp.72-129). Fr. Pierre-Marie, O.P., is a member of the traditional Dominican monastery at Avrillé, France, several of whose members were ordained by Archbishop Lefebvre and which continues to receive its priestly ordinations from the bishops serving the Society of Saint Pius X which Archbishop Lefebvre founded. He is a regular contributor to their quarterly review, Sel de la Terre (Salt of the Earth). The English translations contained in the various tables were prepared with the assistance of H.E. Bishop Richard Williamson, Dr. Andrew Senior (professor at St. Mary’s College, St. Mary’s, Kansas), and Fr. Scott Gardner, SSPX. ollowing the Council, in 1968 a new rite for Orders or is merely “a sacramental,” an ecclesiastical the ordination of bishops was promulgated. ceremony wherein the powers of the episcopate, It was, in fact, the first sacrament to undergo its “bound” in the simple priest, are “freed” for the “aggiornamento,” or updating.