CURRICULUM VITAE Protopresbyter
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John Henry Newman and the Significance of Theistic Proof
University of Rhode Island DigitalCommons@URI Open Access Master's Theses 1983 John Henry Newman and the Significance of Theistic Proof Mary Susan Glasson University of Rhode Island Follow this and additional works at: https://digitalcommons.uri.edu/theses Recommended Citation Glasson, Mary Susan, "John Henry Newman and the Significance of Theistic Proof" (1983). Open Access Master's Theses. Paper 1530. https://digitalcommons.uri.edu/theses/1530 This Thesis is brought to you for free and open access by DigitalCommons@URI. It has been accepted for inclusion in Open Access Master's Theses by an authorized administrator of DigitalCommons@URI. For more information, please contact [email protected]. - JOHNHENRY NEWMAN ANDTHE SIGNIFICANCE OF THEISTICPROOF BY MARYSUSAN GLASSON A THESISSUBMITTED IN PARTIALFULFILLMENT OF THE REQUIREMENTSFOR THE DEGREEOF MASTEROF ARTS IN PHILOSOPHY UNIVERSITYOF RHODEISLAND 1983 ABSTRACT The central problem of this paper is to decide the significance of formal argument for God's existence, in light of John Henry Newman's distinction between notional and real assent. If God in fact exists, then only real assent to the proposition asserting his existence is adequate. Notional assent is inadequate because it is assent to a notion or abstraction, and not to a present reality. But on Newman's view it is notional assent which normally follows on a formal inference, therefore the significance of traditional formal arguments is thrown into question. Newman has claimed that our attitude toward a proposition may be one of three; we may doubt it, infer it, or assent to it, and to assent to it is to hold it unconditionally. -
Journeys of Faith Evangelicalism, Eastern Orthodoxy, Catholicism, and Anglicanism 1St Edition Pdf, Epub, Ebook
JOURNEYS OF FAITH EVANGELICALISM, EASTERN ORTHODOXY, CATHOLICISM, AND ANGLICANISM 1ST EDITION PDF, EPUB, EBOOK Robert L Plummer | 9780310331209 | | | | | Journeys of Faith Evangelicalism, Eastern Orthodoxy, Catholicism, and Anglicanism 1st edition PDF Book But where was that church? In the Orthodox Church, the interpretation of a verse must be supported by all of the verses around it or it is simply taken out of context. In passing he refers to "many americanized [sic] Roman Catholic parishes," to generally "secularized American Roman Catholics," to "protestantized Roman Catholics," to "the increasingly chaotic Roman Church," to "modernized Roman Catholics," to "the post- Vatican II, modernized reductionism of today's Roman Catholics. James presided and made the decision because he was bishop of Jerusalem and therefore the authority in his "diocese" my term. Author Francis J. The current territory of the Greek Orthodox Churches more or less covers the areas in the Balkans , Anatolia , and the Eastern Mediterranean that used to be a part of the Byzantine Empire. Liturgical worship, as opposed to informal worship? In Rome I was intrigued by the ancient ruins and the Christian catacombs. I could put on intellectual blinders and approach the Scriptures like a "fundamentalist", with lots of emotion and doing my best to ignore the world of the mind, I could try to adopt the barren "post- modern" and "de-mythologized" faith of many of my peers, or I could abandon Christianity altogether. The reality of family is another thing we lived. I knew that something was missing from my life but I was not even sure what I was looking for. -
Continuity and Tradition: the Prominent Role of Cyrillian Christology In
Jacopo Gnisci Jacopo Gnisci CONTINUITY AND TRADITION: THE PROMINENT ROLE OF CYRILLIAN CHRISTOLOGY IN FIFTEENTH AND SIXTEENTH CENTURY ETHIOPIA The Ethiopian Tewahedo Church is one of the oldest in the world. Its clergy maintains that Christianity arrived in the country during the first century AD (Yesehaq 1997: 13), as a result of the conversion of the Ethiopian Eunuch, narrated in the Acts of the Apostles (8:26-39). For most scholars, however, the history of Christianity in the region begins with the conversion of the Aksumite ruler Ezana, approximately during the first half of the fourth century AD.1 For historical and geographical reasons, throughout most of its long history the Ethiopian Church has shared strong ties with Egypt and, in particular, with the Coptic Orthodox Church of Alexandria. For instance, a conspicuous part of its literary corpus, both canonical and apocryphal, is drawn from Coptic sources (Cerulli 1961 67:70). Its liturgy and theology were also profoundly affected by the developments that took place in Alexandria (Mercer 1970).2 Furthermore, the writings of one of the most influential Alexandrian theologians, Cyril of Alexandria (c. 378-444), played a particularly significant role in shaping Ethiopian theology .3 The purpose of this paper is to highlight the enduring importance and influence of Cyril's thought on certain aspects of Ethiopian Christology from the early developments of Christianity in the country to the fifteenth and sixteenth centuries. Its aim, therefore, is not to offer a detailed examination of Cyril’s work, or more generally of Ethiopian Christology. Rather, its purpose is to emphasize a substantial continuity in the traditional understanding of the nature of Christ amongst Christian 1 For a more detailed introduction to the history of Ethiopian Christianity, see Kaplan (1982); Munro-Hay (2003). -
A Brief History of Coptic Personal Status Law Ryan Rowberry Georgia State University College of Law, [email protected]
Georgia State University College of Law Reading Room Faculty Publications By Year Faculty Publications 1-1-2010 A Brief History of Coptic Personal Status Law Ryan Rowberry Georgia State University College of Law, [email protected] John Khalil Follow this and additional works at: https://readingroom.law.gsu.edu/faculty_pub Part of the Comparative and Foreign Law Commons, and the Human Rights Law Commons Recommended Citation Ryan Rowberry & John Khalil, A Brief History of Coptic Personal Status Law, 3 Berk. J. Middle E. & Islamic L. 81 (2010). This Article is brought to you for free and open access by the Faculty Publications at Reading Room. It has been accepted for inclusion in Faculty Publications By Year by an authorized administrator of Reading Room. For more information, please contact [email protected]. A Brief History of Coptic Personal Status Law Ryan Rowberry John Khalil* INTRODUCTION With the U.S.-led "War on Terror" and the occupation of Iraq and Afghanistan, American legal scholars have understandably focused increased attention on the various schools and applications of Islamic law in Middle Eastern countries. 1 This focus on Shari'a law, however, has tended to elide the complexity of traditional legal pluralism in many Islamic nations. Numerous Christian communities across the Middle East (e.g., Syrian, Armenian, Coptic, Nestorian, Maronite), for example, adhere to personal status laws that are not based on Islamic legal principles. Christian minority groups form the largest non-Muslim . Ryan Rowberry and Jolin Khalil graduated from Harvard Law School in 2008. Ryan is currently a natural resources associate at Hogan Lovells US LLP in Washington D.C., and John Khalil is a litigation associate at Lowey, Dannenberg, Cowey & Hart P.C. -
Protestant Ecclesiastical Law and the Ius Commune
The Catholic University of America, Columbus School of Law CUA Law Scholarship Repository Scholarly Articles and Other Contributions Faculty Scholarship 2016 Protestant Ecclesiastical Law and the Ius Commune Kenneth Pennington The Catholic University of America, Columbus School of Law Follow this and additional works at: https://scholarship.law.edu/scholar Part of the Legal History Commons Recommended Citation Kenneth Pennington, Protestant Ecclesiastical Law and the Ius Commune, 26 RIVISTA INTERNAZIONALE DI DIRITTO COMUNE 9 (2015). This Article is brought to you for free and open access by the Faculty Scholarship at CUA Law Scholarship Repository. It has been accepted for inclusion in Scholarly Articles and Other Contributions by an authorized administrator of CUA Law Scholarship Repository. For more information, please contact [email protected]. 1 Protestant Ecclesiastical Law and the Ius commune Kenneth Pennington Protestants almost never called their ecclesiastical norms ‘canons.’1 When Protestant jurists or theologians wrote ‘canon law’ (Ius canonicum) in their works, it was clear to their readers that they meant Roman canon law. Surprisingly, Protestant jurists often cited Roman canon law and its jurisprudence long after Martin Luther burned books of Roman canon law at the Elster gate in Wittenberg. These jurists also continued to teach courses at the universities that treated the Ius canonicum. Consequently, an essay on Protestant canon law must confront the question: how much Roman canon law and the jurisprudence of the medieval Ius commune remained embedded in the Reformers’ legislation and jurisprudence and how much was rejected? Until relatively recently scholars answered that question largely according to their confessional affiliations. -
Annual Report
Greeks Helping Greeks ANNUAL REPORT 2019 About THI The Hellenic Initiative (THI) is a global, nonprofi t, secular institution mobilizing the Greek Diaspora and Philhellene community to support sustainable economic recovery and renewal for Greece and its people. Our programs address crisis relief through strong nonprofi t organizations, led by heroic Greeks that are serving their country. They also build capacity in a new generation of heroes, the business leaders and entrepreneurs with the skills and values to promote the long term growth of Hellas. THI Vision / Mission Statement Investing in the future of Greece through direct philanthropy and economic revitalization. We empower people to provide crisis relief, encourage entrepreneurs, and create jobs. We are The Hellenic Initiative (THI) – a global movement of the Greek Diaspora About the Cover Featuring the faces of our ReGeneration Interns. We, the members of the Executive Committee and the Board of Directors, wish to express to all of you, the supporters and friends of The Hellenic Initiative, our deepest gratitude for the trust and support you have given to our organization for the past seven years. Our mission is simple, to connect the Diaspora with Greece in ways which are valuable for Greece, and valuable for the Diaspora. One of the programs you will read about in this report is THI’s ReGeneration Program. In just 5 years since we launched ReGeneration, with the support of the Coca-Cola Co. and the Coca-Cola Foundation and 400 hiring partners, we have put over 1100 people to work in permanent well-paying jobs in Greece. -
Religious Self-Administration in the Hellenic Republic
Religious Self-Administration in the Hellenic Republic Source: CHURCH AUTONOMY : A COMPARATIVE SURVEY (Gerhard Robbers, ed., Frankfurt am Main: Peter Lang, 2001). Topic(s): Religious autonomy Notes: Used with publisher’s permission. This book is available directly from the publisher at the following link: http://www.peterlang.com/Index.cfm?vID=36223&vLang=E . RELIGIOUS SELF-ADMINISTRATION IN THE HELLENIC REPUBLIC CHARALAMBOS K. PAPASTATHIS I. INTRODUCTION In Greece, State and Church are closely connected institutionally. Greece is not an ιtat laique , but a confessional one. The state is religious, adhering to the doctrines and the teachings of the Eastern Orthodox Church. The latter is the “prevailing religion” under the Constitution (3, § 1) and enjoys a privileged regime. 1 In parallel, the other Christian creeds and religions 1 On the relations between the Greek State and the Orthodox Church, see: Ph. Spyropoulos , Die Beziehungen zwischen Staat und Kirche in Griechenland unter besonderer Berücksichtigung der orthodoxen Kirche, (Athen) 1981; An. Marinos , Σχέσεις Εκκλησίας και Πολιτείας [:Relations Between Church and State], Athens (Grigoriadis Foundation) 1984; I. Konidaris , “Die Beziehungen zwischen Kirche und Staat im heutigen Griechenland”, Österreichisches Archiv für Kirchenrecht 40 (1991) 131-144; Sp. Troianos , “Die Beziehungen zwischen Staat und Kirche in Griechenland”, Orthodoxes Forum 6 (1992) 221-231; Ch. Papastathis , “Le régime constitutionnel des cultes en Grèce”, The Constitutional Status of Churches in the European Union Countries, Paris-Milano (European Consortium for Church-State Research) 1995, 153-169; Ch. Papastathis , “Staat und Kirche in Griechenland”, Staat und Kirche in der Europäischen Union, ed.: G. Robbers , Baden-Baden (Nomos) 1995, 79-98; Ch. -
The Mesopotamian Origins of Byzantine Symbolism and Early Christian Iconography
The Mesopotamian Origins of Byzantine Symbolism and Early Christian Iconography BY PAUL JOSEPH KRAUSE The eagle-god is a prominent iconographic symbol of ancient Mesopotamian religion which wielded tremendous power in the Mesopotamian imagination. The eagle-like gods of Mesopotamia eventually evolved into double-headed gods whose depictions became widespread in imperial and religious symbolism and iconography in Sumer and Akkad.1 These symbols now have common misapprehension as in the common public as being tied to Byzantine Empire of Late Antiquity and the Middle Ages. Rather, the Byzantines most likely inherited these Mesopotamian symbols and employed them in a similar manner as the Sumerians, Akkadians, and Hittites did. Likewise, the iconographic symbols of the moon god Nanna-Sin, who had the power to render the fate of humans,2 re-appeared in early Christian iconography depicting Christ in the Last Judgment. To best understand the iconographic practices and symbols used by the Byzantine Empire and emerging early Christian Church is to understand the foundational contexts by which these symbols first arose and the common religious practice of transferring and re-dedicating prior religious shrines to new deities. “Today the Byzantine eagle flutters proudly from the flags of nations from Albania to Montenegro, and though each state has its local version of the church, the heritage they all bear 1 C.N. Deedes, “The Double-Headed God,” Folklore 46, no. 3 (1935): 197-200. 2 See Samuel Noah Kramer, The Sumerians: Their History, Culture, and Character (Chicago: University of Chicago Press, 1971), 132; Georges Roux, Ancient Iraq (New York: Penguin Books, 1992), 88. -
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. -
University College Dublin, Dublin- Ireland Facts
University College Dublin, Dublin- Ireland Facts • Language of instruction: English • Number of students currently enrolled: 33,000 • Semester 1: Early September – Late December • Semester 2: Mid-January - Late May • Important information: http://www.ucd.ie/international/exchange- programmes/incoming-exchanges/erasmus-exchange-information/ About the University Founded in 1854 by Cardinal John Henry Newman, University College Dublin (UCD) is Ireland’s largest and most richly diversified university. Today UCD is a vibrant, modern university of over 33,000 students situated on a spacious and leafy campus some 5km to the south of Dublin city centre. Located on the east coast of Ireland, Dublin began as a Viking settlement founded over one thousand years ago. In the 21st century, with a population of over one million people, Dublin is the thriving capital of the Republic of Ireland and is the centre of the political, diplomatic, administrative and commercial life of the country. Famous for its literary tradition, Ireland's capital has been home to writers from Jonathan Swift to William Butler Yeats and James Joyce. Dublin allows you to explore both the historical and the modern, from castles and churches to cafés and clubs. Website: http://www.ucd.ie/ What to expect Application process If you are allocated for an exchange at the University College Dublin, you will be officially nominated by the Go Abroad Office and will then be provided with your detailed application instructions. You can ONLY apply if officially nominated. Type of Application: You will receive an email with application instructions. The application form is online. Notes of Guidance for Exchange students University College Dublin Academics Course/ credit load One full year of study should equate to 60 ECTS. -
Vernacular Religion in Diaspora: a Case Study of the Macedono-Bulgarian Group in Toronto
Vernacular Religion in Diaspora: a Case Study of the Macedono-Bulgarian Group in Toronto By Mariana Dobreva-Mastagar A Thesis submitted to the Faculty of Trinity College and the Theological Department of the Toronto School of Theology In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael's College © Copyright by Mariana Dobreva-Mastagar 2016 Vernacular Religion in Diaspora: a case Study of the Macedono-Bulgarian group in Toronto PhD 2016 Mariana Dobreva-Mastagar University of St.Michael’s College Abstract This study explores how the Macedono-Bulgarian and Bulgarian Eastern Orthodox churches in Toronto have attuned themselves to the immigrant community—specifically to post-1990 immigrants who, while unchurched and predominantly secular, have revived diaspora churches. This paradox raises questions about the ways that religious institutions operate in diaspora, distinct from their operations in the country of origin. This study proposes and develops the concept “institutional vernacularization” as an analytical category that facilitates assessment of how a religious institution relates to communal factors. I propose this as an alternative to secularization, which inadequately captures the diaspora dynamics. While continuing to adhere to their creeds and confessional symbols, diaspora churches shifted focus to communal agency and produced new collective and “popular” values. The community is not only a passive recipient of the spiritual gifts but is also a partner, who suggests new forms of interaction. In this sense, the diaspora church is engaged in vernacular discourse. The notion of institutional vernacularization is tested against the empirical results of field work in four Greater Toronto Area churches. -
The Second Church Schism
The Second Church Schism Outline h Review: First Schism h Chalcedonian Orthodox Churches h Second Schism h Eastern Orthodox Churches h Unity Between the 2 Orthodox Families The First Schism h Eutychus’ heresy: > One divine nature (monophysitism) h St. Dioscorus; (St. Cyril’s teachings): > “One nature of God the Word incarnate” (miaphysitism) > “Divine nature and Human nature are united (μία, mia - "one" or "unity") in a compound nature ("physis"), the two being united without separation, without mixture, without confusion, and without alteration.” h Council of Chalcedon (451 A.D.) > Non-Chalcedonian (East): Alexandria, Jerusalem, Antioch > Chalcedonian (West): Rome and Constantinople Non-Chalcedonian Orthodox Churches h Coptic Orthodox h Syrian Orthodox h Armenian Orthodox h Indian Orthodox h Ethiopian Orthodox h Eritrean Church h All these churches are one family, one in faith, and in the communion of the mysteries. Chalcedonian Orthodox Churches h Group of Churches, which recognize the council of Chalcedon and its canons. >2 Major Sees: Rome, Constantinople >Adopts the formula "in two natures" (dyophysitism) in expressing its faith in the Lord Christ. >Remained united until the eleventh century AD. Chalcedonian Orthodox Churches h They held four additional major councils which they consider ecumenical. >Chalcedonian Orthodox consider seven ecumenical councils as authoritative teaching concerning faith and practice: • Nicea, 325 AD; • Constantinople, 381 AD; • Ephesus, 431 AD; • Chalcedon, 451 AD; • 2nd Constantinople, 553 AD; • 3rd Constantinople, 68O-681 AD; • 2nd Nicea, 787AD. Council in Trullo (Quinisext) in 692 h Held under Byzantine auspices, excluded Rome >Took the practices of the Church of Constantinople as “Orthodox”, condemned Western practices: • using wine unmixed with water for the Eucharist (canon 32), • choosing children of clergy for appointment as clergy (canon 33), • eating eggs and cheese on Saturdays and Sundays of Lent (canon 56) • fasting on Saturdays of Lent (canon 55).