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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. -
Stability and Development in Canon Law and the Case of "Definitive" Teaching
Georgetown University Law Center Scholarship @ GEORGETOWN LAW 2001 Stability and Development in Canon Law and the Case of "Definitive" Teaching Ladislas M. Örsy Georgetown University Law Center, [email protected] Vol. 76 Notre Dame Law Review, Page 865 (2001). Reprinted with permission. © Notre Dame Law Review, University of Notre Dame. This paper can be downloaded free of charge from: https://scholarship.law.georgetown.edu/facpub/569 76 Notre Dame L. Rev. 865-879 (2001) This open-access article is brought to you by the Georgetown Law Library. Posted with permission of the author. Follow this and additional works at: https://scholarship.law.georgetown.edu/facpub Part of the Religion Law Commons STABILITY AND DEVELOPMENT IN CANON LAW AND THE CASE OF "DEFINITIVE" TEACHING Ladislas Orsy, SJ!:~ The beginning of knowledge is wonder, wonder provoked by a puzzle whose pieces do not seem to fit together. We do have such an on-going puzzle in canon law; it is the prima facie conflict between the demand of stability and the imperative of development. Stability is an essential quality of any good legal system because a community's lav{s are an expression of its identity, and there is no identity without permanency. Many times we hear in the United States that we are a country held together by our laws. Although the statement cannot be the full truth, it is obvious that if our laws ever lost their stability, the nation's identity would be imperiled. In a relig ious community where the source of its identity is in the common memory of a divine revelation, the demand for stability is even stronger. -
Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse
Journal of Moral Theology, Vol. 10, No. 2 (2021): 60–89 Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse Kenneth Parker The whole Church, laity and hierarchy together, bears responsi- bility for and mediates in history the revelation which is contained in the holy Scriptures and in the living apostolic Tradition … [A]ll believers [play a vital role] in the articulation and development of the faith …. “Sensus fidei in the life of the Church,” 3.1, 67 International Theological Commission of the Catholic Church Rome, July 2014 N 2014, THE INTERNATIONAL THEOLOGICAL Commission pub- lished “Sensus fidei in the life of the Church,” which highlighted two critically important theological concepts: development and I sensus fidelium. Drawing inspiration directly from the works of John Henry Newman, this document not only affirmed the insights found in his Essay on the Development of Christian Doctrine (1845), which church authorities embraced during the first decade of New- man’s life as a Catholic, but also his provocative Rambler article, “On Consulting the Faithful in Matters of Doctrine” (1859), which resulted in episcopal accusations of heresy and Newman’s delation to Rome. The tension between Newman’s theory of development and his appeal for the hierarchy to consider the experience of the “faithful” ultimately centers on the “seat” of authority, and whose voices matter. As a his- torical theologian, I recognize in the 175 year reception of Newman’s theory of development, the controversial character of this historio- graphical assumption—or “metanarrative”—which privileges the hi- erarchy’s authority to teach, but paradoxically acknowledges the ca- pacity of the “faithful” to receive—and at times reject—propositions presented to them as authoritative truth claims.1 1 Maurice Blondel, in his History and Dogma (1904), emphasized that historians always act on metaphysical assumptions when applying facts to the historical St. -
The Magisterium of the Faculty of Theology of Paris in the Seventeenth Century
Theological Studies 53 (1992) THE MAGISTERIUM OF THE FACULTY OF THEOLOGY OF PARIS IN THE SEVENTEENTH CENTURY JACQUES M. GRES-GAYER Catholic University of America S THEOLOGIANS know well, the term "magisterium" denotes the ex A ercise of teaching authority in the Catholic Church.1 The transfer of this teaching authority from those who had acquired knowledge to those who received power2 was a long, gradual, and complicated pro cess, the history of which has only partially been written. Some sig nificant elements of this history have been overlooked, impairing a full appreciation of one of the most significant semantic shifts in Catholic ecclesiology. One might well ascribe this mutation to the impetus of the Triden tine renewal and the "second Roman centralization" it fostered.3 It would be simplistic, however, to assume that this desire by the hier archy to control better the exposition of doctrine4 was never chal lenged. There were serious resistances that reveal the complexity of the issue, as the case of the Faculty of Theology of Paris during the seventeenth century abundantly shows. 1 F. A. Sullivan, Magisterium (New York: Paulist, 1983) 181-83. 2 Y. Congar, 'Tour une histoire sémantique du terme Magisterium/ Revue des Sci ences philosophiques et théologiques 60 (1976) 85-98; "Bref historique des formes du 'Magistère' et de ses relations avec les docteurs," RSPhTh 60 (1976) 99-112 (also in Droit ancien et structures ecclésiales [London: Variorum Reprints, 1982]; English trans, in Readings in Moral Theology 3: The Magisterium and Morality [New York: Paulist, 1982] 314-31). In Magisterium and Theologians: Historical Perspectives (Chicago Stud ies 17 [1978]), see the remarks of Y. -
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. -
The Ecumenical Councils of the Catholic Church
The Ecumenical Councils of the Catholic Church The Ecumenical Councils of the Catholic Church A History Joseph F. Kelly A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Painting in Kiev, Sofia. Photo by Sasha Martynchuk. © Sasha Martynchuk and iStockphoto. Scripture texts in this work are taken from the New American Bible with Revised New Testament and Revised Psalms © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC, and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. © 2009 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previ- ous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Col- legeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Kelly, Joseph F. (Joseph Francis), 1945– The ecumenical councils of the Catholic Church : a history / Joseph F. Kelly. p. cm. “A Michael Glazier book”—T.p. verso. Includes bibliographical references (p. ) and index. ISBN 978-0-8146-5376-0 (pbk.) 1. Councils -
A Description of What Magisterial Authority Is When Understood As A
Cultural Heritage and Contemporary Change Series IV, Western Philosophical Studies, Volume 8 Series VIII, Christian Philosophical Studies, Volume 8 General Editor George F. McLean Towards a Kenotic Vision of Authority in the Catholic Church Western Philosophical Studies, VIII Christian Philosophical Studies, VIII Edited by Anthony J. Carroll Marthe Kerkwijk Michael Kirwan James Sweeney The Council for Research in Values and Philosophy Copyright © 2015 by The Council for Research in Values and Philosophy Box 261 Cardinal Station Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Towards a kenotic vision of authority in the Catholic Church / edited by Anthony J. Carroll, Marthe Kerkwijk, Michael Kirwan, James Sweeney. -- first edition. pages cm. -- (Cultural heritage and contemporary change. Christian philosophical studies; Volume VIII) Includes bibliographical references and index. 1. Authority--Religious aspects--Catholic Church. I. Carroll, Anthony J., 1965- editor of compilation. BX1753.T6725 2014 2014012706 262'.'088282--dc23 CIP ISBN 978-1-56518-293-6 (pbk.) TABLE OF CONTENTS Introduction: The Exercise of Magisterial Authority 1 in the Roman Catholic Church Anthony J. Carroll Part I: Authority in Biblical Sources Chapter I: “It Shall Not Be so among You”: Authority and 15 Service in the Synoptic Gospels Sean Michael Ryan Chapter II: Authority without Sovereignty: Towards 41 a Reassessment of Divine Power Roger Mitchell Part II: Sociological and Philosophical -
Holy See Names Fort Worth Bishop Kevin Vann As Ecclesiastical Delegate for Pastoral Provision
Catholic Diocese of Fort Worth For Immediate Release November 15, 2011 CATHOLIC DIOCESE OF FORT WORTH For more information Contact Pat Svacina 817-560-3300 Cell: 817-996-9609 Holy See Names Fort Worth Bishop Kevin Vann as Ecclesiastical Delegate for Pastoral Provision Catholic Diocese of Fort Worth Bishop Kevin W. Vann has been appointed the Ecclesiastical Delegate for the Pastoral Provision in the United States by Holy See, Washington, D.C. Cardinal Donald Wuerl announced Tuesday during the Fall meeting of the U.S. Conference of Catholic of Bishops in Baltimore. Bishop Vann is succeeding Newark Archbishop John J. Myers who has been the delegate since 2003. Bishop Vann assumes the office of delegate immediately. As the Ecclesiastical Delegate for the Pastoral Provision, Bishop Vann will be the Holy See’s delegate assisting former Anglican ministers who have been received into the Catholic Church and who wish to be ordained as Catholic priests. The Pastoral Provision has been in effect in the United States since 1980. This appointment is made by the Congregation for the Doctrine of the Faith. Among the duties of the Ecclesiastical Delegate is to ensure the former Anglican ministers in formation receive thorough theological, spiritual and pastoral preparation for ordained ministry in the Catholic Church. Once formation is completed, the former Anglican minister becomes eligible to petition for Sacred Orders, which leads to the diaconate and priesthood. The Pastoral Provision is under the jurisdiction of the Holy See’s Congregation for the Doctrine of the Faith. As the Congregation’s delegate, Bishop Vann is responsible for the on-going work and application of the Pastoral Provision in United States. -
Pdf (Accessed January 21, 2011)
Notes Introduction 1. Moon, a Presbyterian from North Korea, founded the Holy Spirit Association for the Unification of World Christianity in Korea on May 1, 1954. 2. Benedict XVI, post- synodal apostolic exhortation Saramen- tum Caritatis (February 22, 2007), http://www.vatican.va/holy _father/benedict_xvi/apost_exhortations/documents/hf_ben-xvi _exh_20070222_sacramentum-caritatis_en.html (accessed January 26, 2011). 3. Patrician Friesen, Rose Hudson, and Elsie McGrath were subjects of a formal decree of excommunication by Archbishop Burke, now a Cardinal Prefect of the Supreme Tribunal of the Apostolic Signa- tura (the Roman Catholic Church’s Supreme Court). Burke left St. Louis nearly immediately following his actions. See St. Louis Review, “Declaration of Excommunication of Patricia Friesen, Rose Hud- son, and Elsie McGrath,” March 12, 2008, http://stlouisreview .com/article/2008-03-12/declaration-0 (accessed February 8, 2011). Part I 1. S. L. Hansen, “Vatican Affirms Excommunication of Call to Action Members in Lincoln,” Catholic News Service (December 8, 2006), http://www.catholicnews.com/data/stories/cns/0606995.htm (accessed November 2, 2010). 2. Weakland had previously served in Rome as fifth Abbot Primate of the Benedictine Confederation (1967– 1977) and is now retired. See Rembert G. Weakland, A Pilgrim in a Pilgrim Church: Memoirs of a Catholic Archbishop (Grand Rapids, MI: W. B. Eerdmans, 2009). 3. Facts are from Bruskewitz’s curriculum vitae at http://www .dioceseoflincoln.org/Archives/about_curriculum-vitae.aspx (accessed February 10, 2011). 138 Notes to pages 4– 6 4. The office is now called Vicar General. 5. His principal consecrator was the late Daniel E. Sheehan, then Arch- bishop of Omaha; his co- consecrators were the late Leo J. -
Media Release July 7, 2007 Pope Benedict XVI Issues Directions On
Media Release July 7, 2007 Pope Benedict XVI issues directions on the use of the 1962 Missal Pope Benedict XVI has issued a Motu Proprio (formal direction) on the use of the 1962 Roman Missal in which he clarifies the place of the pre-Vatican II Mass in the life of the Church. The Second Vatican Council decreed that the Roman Rite be reformed and after the Council the Mass and other liturgical rites in the Church were subject to extensive revision. Fr Peter Williams, Executive Officer of the National Liturgical Office, said that since 1969 Catholics have used the Missal of Pope Paul VI and from the early 1970s provision was made for the celebration of Mass and other liturgical rites in the vernacular. “The form of Mass celebrated in Catholic parishes in Australia today is a translation of that Missal in English,” he said “Pope Benedict in this Motu Proprio expresses that the Missal in use at the time of the Council was never legally abrogated, and thus is still a legitimate form for celebrating Mass.” The new document permits any Latin rite priest to celebrate according to the Missal of 1962 in private, but also makes provision that if a group of people in a parish request a celebration of the Missal of 1962 that he should give serious consideration to the request. “The Holy Father stresses that above all the unity and cohesion of the Parish communities should be the primary outcome of the celebration of any form of the liturgy,” Fr Williams said. “He refers to the 1962 Missal as an ‘extraordinary’ form of the Roman rite with the Missal of Paul VI being the ‘ordinary’ form. -
Daily Office
DAILY OFFICE Since the English Reformation, the Daily Office in Anglican churches has principally been the two daily services of Morning Prayer (sometimes called Mattins or Matins) and Evening Prayer (usually called Evensong, especially when celebrated chorally). Since the English Reformation, the Daily Office in Anglican churches has principally been the two daily services of Morning Prayer (sometimes called Mattins or Matins) and Evening Prayer (usually called Evensong, especially when celebrated chorally). These services are generally celebrated according to set forms contained in the various local editions of the Book of Common Prayer. The Daily Offices may be led either by clergy or lay people. In many Anglican provinces, clergy are required to pray the two main service The Anglican practice of saying daily morning and evening prayer derives from the pre-Reformation canonical hours, of which seven were required to be said in churches and by clergy daily: Matins, Lauds, Prime, Terce, Sext, None, Vespers, and Compline. This practice derived from the earliest centuries of Christianity, and ultimately from the pre-Christian hours of prayer observed in the Jewish temple.[1] The first Book of Common Prayer (1549), which first presented the modern Anglican Daily Office services in essentially the same form as present. The first Book of Common Prayer of 1549[2] radically simplified this arrangement, combining the first three services of the day into a single service called Mattins and the latter two into a single service called Evensong (which, before the Reformation, was the English name for Vespers[3]). The rest were abolished. The second edition of the Book of Common Prayer (1552)[4] renamed these services to Morning Prayer and Evening Prayer, respectively, and also made some minor alterations, setting the pattern of daily Anglican worship which has been essentially unchanged in most cathedrals and other large churches ever since, continuing to the current edition of the Church of England's Book of Common Prayer of 1662. -
The Method of Historical Theology
Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 1972 Johann Adam Moehler: The Method of Historical Theology Christina Maria Crose Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Part of the Christianity Commons, Comparative Methodologies and Theories Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Let us know how access to this document benefits ou.y Recommended Citation Crose, Christina Maria, "Johann Adam Moehler: The Method of Historical Theology" (1972). Dissertations and Theses. Paper 961. https://doi.org/10.15760/etd.961 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. AN ABSTRACT OF THE THESIS OF Christina ~~ria Crose for the Master of Arts in History presented August 8, 1972. Title: Johann Adam Moehler: The Method of Historical Theology APPROVED BY MEMBERS OF THE THESIS COMMITTEE: Charles A. Le Guin /Susan K. Boles • This thesis is a study of Johann Adam Moehler's critical theology as an achievement in the nineteenth century's quest for a historical methodolo~j. As the first Catholic theologian to apply a critical- historical analysis to the development of doctrine, Moehler is important as both the theologian and as a German historian~ As the theologian, Moehler's efforts to discover the essential meaning of Christian doctrine led him to conclude that doctrine develops within a human context of experience, namely, the Catholic Church.