Section II:Particular Ecclesial Situations in Marriage Preparation
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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 INAUGURAL SESSION OF THE FIFTH GENERAL CONFERENCE OF THE BISHOPS OF LATIN AMERICA AND THE CARIBBEAN ADDRESS OF HIS HOLINESS BENEDICT XVI Conference Hall, Shrine of Aparecida Sunday, 13 May 2007 Dear Brother Bishops, beloved priests, religious men and women and laypeople, Dear observers from other religious confessions: It gives me great joy to be here today with you to inaugurate the Fifth General Conference of the Bishops of Latin America and the Caribbean, which is being held close to the Shrine of Our Lady of Aparecida, Patroness of Brazil. I would like to begin with words of thanksgiving and praise to God for the great gift of the Christian faith to the peoples of this Continent. Likewise, I am most grateful for the kind words of Cardinal Francisco Javier Errázuriz Ossa, Archbishop of Santiago and President of CELAM, spoken in his own name, on behalf of the other two Presidents and for all the participants in this General Conference. 1. The Christian faith in Latin America Faith in God has animated the life and culture of these nations for more than five centuries. From the encounter between that faith and the indigenous peoples, there has emerged the rich Christian culture of this Continent, expressed in art, music, literature, and above all, in the religious traditions and in the peoples’ whole way of being, united as they are by a shared history and a 2 shared creed that give rise to a great underlying harmony, despite the diversity of cultures and languages. -
Origins and Beliefs of the Melkite Catholics
in worship. Our style of worship in the Eastern continuing to observe them, we maintain a living Origins and Beliefs of the churches reflects the presence of the risen Christ connection with the early Church. We cherish our among us in glory and joy. All the senses take part tradition as a continuous stream flowing from the Melkite Catholics in our worship to express this glory. We see icons, first Christians to us under the guidance of the vestments and candles, we hear continual singing, Holy Spirit: truly “the old-time religion” in a new The doctrines of the Catholic Church were we taste blessed foods are use physical gestures land. established in the first seven Ecumenical Councils. such as bowing, prostrating and crossing ourselves These councils were Nicea (325 AD), to express our wonder at the glory of God. Another How holy is Tradition? Constantinople I (381 AD), Ephesus (431 AD), important aspect of our community life is our joy Not everything is helpful for salvation is Chalcedon (451 AD), Constantinople II (553 AD), in each other’s company, expressed in the frequent written in the Bible. John said he could have Constantinople (680 AD) and Nicea II (787 AD). meals and social times we share. Finally, we open written a lot more about Jesus (John 21:25). Surely Many churches denominations were formed ourselves to support one another in the trials of other accounts about Jesus and His teachings over these years because not all Christians agreed daily life. In this way the unity we celebrate at the would be helpful and life giving but the fullness of on points of doctrine, theology and church Eucharist is lived out day by day. -
The Impact of Religion on Values and Behavior in Kenya Naomi Wambui
THE IMPACT OF RELIGION ON VALUES AND BEHAVIOR IN KENYA NAOMI WAMBU50I European Journal of Philosophy, Culture and Religious Studies ISSN 2520-4696 (Online) Vol.1, Issue 1 No.1, pp50-65, 2017 www.ajpojournals.org THE IMPACT OF RELIGION ON VALUES AND BEHAVIOR IN KENYA 1* Naomi Wambui Post Graduate Student: Finstock University *Corresponding Author’s Email: [email protected] Abstract Purpose: The purpose of the study was to investigate the impact of religion on values and behaviour in Kenya. Methodology: The paper adopted a desk top research design. The design involves a literature review of existing studies relating to the research topic. Desk top research is usually considered as a low-cost technique compared to other research designs. Results: Based on the literature review, the study concluded that religion has positive impact on values and behavior. The study further concludes that a belief in fearful and punishing aspects of supernatural agents is associated with honest behavior, whereas a belief in the kind, loving aspects of gods is less relevant. Unique contribution to theory, practice and policy: The study recommended that policy makers should review policies involving religion by changing commonly held beliefs regarding the Constitution and religion. The study also recommended that religious leaders and parents take special care of the religious formation of children, especially during the transition period from childhood to adolescence, when they are most likely to lose their religious faith. Keywords: religion, values, behaviour 51 1.0 INTRODUCTION 1.1 Background of the Study Religious practice appears to have enormous potential for addressing today's social problems. -
Resolutions to Censure the President: Procedure and History
Resolutions to Censure the President: Procedure and History Updated February 1, 2021 Congressional Research Service https://crsreports.congress.gov R45087 Resolutions to Censure the President: Procedure and History Summary Censure is a reprimand adopted by one or both chambers of Congress against a Member of Congress, President, federal judge, or other government official. While Member censure is a disciplinary measure that is sanctioned by the Constitution (Article 1, Section 5), non-Member censure is not. Rather, it is a formal expression or “sense of” one or both houses of Congress. Censure resolutions targeting non-Members have utilized a range of statements to highlight conduct deemed by the resolutions’ sponsors to be inappropriate or unauthorized. Before the Nixon Administration, such resolutions included variations of the words or phrases unconstitutional, usurpation, reproof, and abuse of power. Beginning in 1972, the most clearly “censorious” resolutions have contained the word censure in the text. Resolutions attempting to censure the President are usually simple resolutions. These resolutions are not privileged for consideration in the House or Senate. They are, instead, considered under the regular parliamentary mechanisms used to process “sense of” legislation. Since 1800, Members of the House and Senate have introduced resolutions of censure against at least 12 sitting Presidents. Two additional Presidents received criticism via alternative means (a House committee report and an amendment to a resolution). The clearest instance of a successful presidential censure is Andrew Jackson. The Senate approved a resolution of censure in 1834. On three other occasions, critical resolutions were adopted, but their final language, as amended, obscured the original intention to censure the President. -
Religious Values in Indonesia's Character
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eJournal of Sunan Gunung Djati State Islamic University (UIN) Ahmad Nadhif RELIGIOUS VALUES IN INDONESIA’S CHARACTER EDUCATION Ahmad Nadhif STAIN Ponorogo Jl. Pramuka No. 156 PO. BOX 116 Ponorogo 63471 Email: [email protected] ABSTRAK Penelitian ini bertujuan untuk menginvestigasi ideologi di balik peletakkan yang tercantum dalam Panduan Budaya dan Karakter Menteri Pendidikan yang diterbitkan pada tahun 2012. Penelitian ini dipaparkan sebagai bagian dari kurikulum pendidikan karakter dan memberi petunjuk pada guru tentang bagaimana melakukan implantasi untuk nilai-nilai moral yang baik dalam fikiran dan jiwa mereka. Isu pendidikan karakter menandai perubahan signifikan dalam kurikulum nasional pendidikan Indonesia yang menunjukkan potensi bagai pertarungan ideologi. Karenanya, hal ini merupakan isu penting untuk diteliti, khususnya dalam kajian Critical Discourse Analisis (CDA). Dengan menggunakan tiga model dimensional CDA Fairclough (1989), kurikulum Indonesia terkait dengan pendidikan berkarakter secara tekstual dianalisa. Analisa menunjukkan bahwa penggunaan nilai-nilai agama masih dipertanyakan; terkait dengan simbol dan jargon, agama sesungguhnya sangat dihargai; namun nampaknya hanyalah merupakan hal tak jelas untuk diam-diam menekan dan memarjinalkan core penting pengajaran. Kata Kunci: Pendidikan karakter, Nilai agama, CDA ABSTRACT This study aims at investigating the ideology behind the positioning of religion included in the Guidance of Culture and Character of the Nation of the Ministry of Education published in 2010. It is presented as part of the curriculum of character education and prescribes for teachers on how to conduct the implantation of good moral values in their students’ mind and heart. This issue of character education marks a significant shift in Indonesia’s national curriculum of education showing a potential to be a conflicting battleground of ideologies. -
In the Liverpool District of the Methodist Church
THE ECCLESIAL REALITY OF FRESH EXPRESSIONS “DOING CHURCH DIFFERENTLY” IN THE LIVERPOOL DISTRICT OF THE METHODIST CHURCH by CHRISTINE MARGARET DUTTON A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Urban Theology Unit, Sheffield Department of Theology and Religion College of Arts and Law The University of Birmingham March 2017 1 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT In the light of the Mission-Shaped Church report (2004) and the foundation of the joint Anglican/Methodist Fresh Expressions Initiative (2005), churches were encouraged to seek ‘fresh expressions of church for our changing culture, established primarily for the benefit of people who are not yet members of any church’. The ecclesial reality of four case studies of new forms of worshipping communities across Methodist Churches in the Liverpool District was examined and analysed in relation to the official statements of the Methodist Church and the Fresh Expressions Initiative, questioning the rhetoric of “church for the unchurched”. Operating at the interface of ethnography and ecclesiology, this thesis employed ethnographic and negotiated research methods in order to establish why, in an age of declining church attendance, people are choosing to join groups that are doing church differently. -
OCTOECHOS – DAY of the WEEK Tone 1 – 1St Canon – Ode 3
OCTOECHOS – DAY OF THE WEEK Tone 1 – 1st Canon – Ode 3 – Hymn to the Theotokos You conceived God in your womb through the Holy Spirit, and yet remained unconsumed, O Virgin. The bush unconsumed by the fire clearly foretold you to the lawgiver Moses for you received the Fire that cannot be endured. Monday – Vespers / Tuesday - Matins: Aposticha – Tone 1 O VIRGIN, WORTHY OF ALL PRAISE: MOSES, WITH PROPHETIC EYES, BEHELD THE MYSTERY THAT WAS TO TAKE PLACE IN YOU, AS HE SAW THE BUSH THAT BURNED, YET WAS NOT CONSUMED; FOR, THE FIRE OF DIVINITY DID NOT CONSUME YOUR WOMB, O PURE ONE. THEREFORE, WE PRAY TO YOU AS THE MOTHER OF GOD, // TO ASK PEACE, AND GREAT MERCY FOR THE WORLD. Tone 2 – Saturday Vespers & Friday Vespers (repeated) – Dogmaticon Dogmatic THE SHADOW OF THE LAW PASSED WHEN GRACE CAME. AS THE BUSH BURNED, YET WAS NOT CONSUMED, SO THE VIRGIN GAVE BIRTH, YET REMAINED A VIRGIN. THE RIGHTEOUS SUN HAS RISEN INSTEAD OF A PILLAR OF FLAME.// INSTEAD OF MOSES, CHRIST, THE SALVATION OF OUR SOULS. Tone 3 – Wed Matins – 2nd Aposticha ON THE MOUNTAIN IN THE FORM OF A CROSS, MOSES STRETCHED OUT HIS HANDS TO THE HEIGHTS AND DEFEATED AMALEK. BUT WHEN YOU SPREAD OUT YOUR PALMS ON THE PRECIOUS CROSS, O SAVIOUR, YOU TOOK ME IN YOUR EMBRACE, SAVING ME FROM ENSLAVEMENT TO THE FOE. YOU GAVE ME THE SIGN OF LIFE, TO FLEE FROM THE BOW OF MY ENEMIES. THEREFORE, O WORD, // I BOW DOWN IN WORSHIP TO YOUR PRECIOUS CROSS. Tone 4 – Irmos of the First Canon – for the Resurrection (Sat Night/Sun Morn) ODE ONE: FIRST CANON IRMOS: IN ANCIENT TIMES ISRAEL WALKED DRY-SHOD ACROSS THE RED SEA, AND MOSES, LIFTING HIS HAND IN THE FORM OF THE CROSS, PUT THE POWER OF AMALEK TO FLIGHT IN THE DESERT. -
THO 3347 (H 2015) – Glossary of Terms
THO 3347 (H 2015) – Glossary of Terms Akathist Literally, “not standing.” A hymn dedicated to our Lord, the Theotokos, a saint, or a holy event. Aposticha The stichera sung with psalm verses at the end of Vespers and Matins. These differ from the stichera at Psalm 140 (Vespers) and at the Praise Psalms (Matins), which are sung with fixed psalms, in that the psalm verses used (pripivs) vary with the day or feast, and do not end the singing of the whole psalm. See also stichery na stichovnych. Archieratikon Тhе book containing texts and rubrics for the solemn Hierarchical (a.k.a. Pontifical) Divine Liturgy. The Archieratikon also contains the sacrament of Ноlу Orders and special blessings and consecrations. Canon A system of nine odes (the Second Ode is sung only during Great Lent) sung at Matins after Psalm 50 and before the Praises. Each ode is connected traditionally with a scriptural canticle (see below for the nine scriptural canticles) and consists of an Irmos, a variable number of troparia and, on feasts, a katavasia. After the Third Ode a sidalen is usually sung, and after the Sixth Ode a kontakion and ikos, and after the Ninth Ode, the Svitelen is sung. The Canon has its own system of eight tones. Domatikon A theotokion sung after “Now…” (or “Glory… Now…”) at the end of Psalms 140, 141, 129, and 116 at Vespers on Friday and Saturday evenings, and on the eve of a Polyeleos saint or saints with a vigil in the same tone as the last sticheron of the saint (at “Glory…”). -
Saleh Poll Tax December 2011
On the Road to Heaven: Poll tax, Religion, and Human Capital in Medieval and Modern Egypt Mohamed Saleh* University of Southern California (Preliminary and Incomplete: December 1, 2011) Abstract In the Middle East, non-Muslims are, on average, better off than the Muslim majority. I trace the origins of the phenomenon in Egypt to the imposition of the poll tax on non- Muslims upon the Islamic Conquest of the then-Coptic Christian Egypt in 640. The tax, which remained until 1855, led to the conversion of poor Copts to Islam to avoid paying the tax, and to the shrinking of Copts to a better off minority. Using new data sources that I digitized, including the 1848 and 1868 census manuscripts, I provide empirical evidence to support the hypothesis. I find that the spatial variation in poll tax enforcement and tax elasticity of conversion, measured by four historical factors, predicts the variation in the Coptic population share in the 19th century, which is, in turn, inversely related to the magnitude of the Coptic-Muslim gap, as predicted by the hypothesis. The four factors are: (i) the 8th and 9th centuries tax revolts, (ii) the Arab immigration waves to Egypt in the 7th to 9th centuries, (iii) the Coptic churches and monasteries in the 12th and 15th centuries, and (iv) the route of the Holy Family in Egypt. I draw on a wide range of qualitative evidence to support these findings. Keywords: Islamic poll tax; Copts, Islamic Conquest; Conversion; Middle East JEL Classification: N35 * The author is a PhD candidate at the Department of Economics, University of Southern California (E- mail: [email protected]). -
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. -
A Comparison of the Two Forms of the Roman Rite
A Comparison of the Two Forms of the Roman Rite Mass Structures Orientation Language The purpose of this presentation is to prepare you for what will very likely be your first Traditional Latin Mass (TLM). This is officially named “The Extraordinary Form of the Roman Rite.” We will try to do that by comparing it to what you already know - the Novus Ordo Missae (NOM). This is officially named “The Ordinary Form of the Roman Rite.” In “Mass Structures” we will look at differences in form. While the TLM really has only one structure, the NOM has many options. As we shall see, it has so many in fact, that it is virtually impossible for the person in the pew to determine whether the priest actually performs one of the many variations according to the rubrics (rules) for celebrating the NOM. Then, we will briefly examine the two most obvious differences in the performance of the Mass - the orientation of the priest (and people) and the language used. The orientation of the priest in the TLM is towards the altar. In this position, he is facing the same direction as the people, liturgical “east” and, in a traditional church, they are both looking at the tabernacle and/or crucifix in the center of the altar. The language of the TLM is, of course, Latin. It has been Latin since before the year 400. The NOM was written in Latin but is usually performed in the language of the immediate location - the vernacular. [email protected] 1 Mass Structure: Novus Ordo Missae Eucharistic Prayer Baptism I: A,B,C,D Renewal Eucharistic Prayer II: A,B,C,D Liturgy of Greeting: Penitential Concluding Dismissal: the Word: A,B,C Rite: A,B,C Eucharistic Prayer Rite: A,B,C A,B,C Year 1,2,3 III: A,B,C,D Eucharistic Prayer IV: A,B,C,D 3 x 4 x 3 x 16 x 3 x 3 = 5184 variations (not counting omissions) Or ~ 100 Years of Sundays This is the Mass that most of you attend. -
Constructing the Underground Community: the Letters of Theodore the Studite and the Letter of Emperors Michael Ii and Theophilos to Louis the Pious
Vladimir Baranov Novosibirsk, Russia [email protected] CONSTRUCTING THE UNDERGROUND COMMUNITY: THE LETTERS OF THEODORE THE STUDITE AND THE LETTER OF EMPERORS MICHAEL II AND THEOPHILOS TO LOUIS THE PIOUS The Le er of the Iconoclastic Emperors Michael II and Theophilos to Louis the Pious1 (dated to 824) contains a list of off ences that were allegedly commi ed by the Iconodules against what they considered the right practices of the Church. Their list includes the substitution of images in churches for crosses, taking images as godparents, using images to perform the cu ing of children’s hair and monastic habit, scraping paint of images to be added to the Eucharist or distributing the Eucharistic bread from the hands of images, as well as using panel images as altars for serving the Liturgy in ordinary houses and church- es.2 Of course, these might have been easily treated as fi ction and pro- (1) Emperor Theophilus (b. 812/813) was crowned co-Emperor in 821 by his Father Michael II (820–829), and this is why his name appears on the Let- ter. However, since in 824 he was only a 12-year old boy, for the Le er I will use the short title “Le er of Michael II.” (2) The Le er is preserved in the MGH, Leg. Sect. III, Concilia, tomus II, pars 2, Concilia aevi Karolini I (Hannover—Leipzig, 1908, repr. 1979) 475–480; Mansi, XIV, 417–422; the pertinent passage is translated in C. Mango, The Art of the Byzantine Empire 312–1453: Sources and Documents (Toronto: University of Toronto Press, 1986) 157–158.