Table of Contents
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
The Evangelization Station Hudson, Florida, USA E-Mail: Evangelization
these little ones to the mercy and loving providence of Baptism. Yet the Holy Office (now the Congregation for Our Heavenly Father. the Doctrine of the Faith) in 1958 provided as follows: Limbo Pastoral Concern The practice has arisen in some places of delaying The Church’s teaching is very compassionate and the conferring of Baptism for so-called reasons of ISSUE: What is Limbo? What does the Church teach consoling toward those who have had miscarriages or convenience or of a liturgical nature -- a practice concerning Limbo? who have suffered the deaths of young children before favored by some opinions, lacking solid foundation, they were baptized. The Church’s pastoral concern is concerning the eternal salvation of infants who die RESPONSE: Theologians developed the concept of especially needed in the context of embracing women without Baptism. limbo to explain the destiny of those who die without whose children have died through abortion. Therefore this Supreme Congregation, with the Baptism yet who have not committed actual sin. This Unfortunately, the Church’s outreach in this area has approval of the Holy Father, warns the faithful that concept is applied primarily to infants and children been unnecessarily confused by a mistranslation of Pope infants are to be baptized as soon as possible ... Pastors (including the unborn) who die before they are baptized. John Paul II’s encyclical Evangelium Vitae (“The and preachers are exhorted to urge the fulfillment of this St. Thomas Aquinas taught that limbo is a place of Gospel of Life”). The English translation of paragraph obligation. perfect natural happiness, but without the supernatural 99, addressed to women who had an abortion, provides The current Code of Canon Law (canon 867) affirms vision of God (the “beatific vision”), to which no as follows: that parents should have their children baptized within creature has a natural right. -
Excerpt Farris Short.Pdf
An Introduction to Theological Anthropology HUMANS, BOTH CREATURELY AND DIVINE JOSHUA R. FARRIS K Joshua Farris, An Introduction to Theological Anthropology Baker Academic, a division of Baker Publishing Group, © 2020. Used by permission. _Farris_IntroTheoAnthro_BKB_djm.indd 5 1/23/20 11:33 AM Contents Foreword by Marc Cortez xi Preface: Humans— Creaturely and Divine xv Acknowledgments xxiii Introduction: Where Do We Begin? Humans, Prolegomena, and Method 1 1. What Am I? Creaturely and Redemptive Identity 19 2. What Am I and Where Did I Originate? Are We Apes, Humans, or Gods? 51 3. What Am I in Relation to God? The Image as Creaturely and Divine 79 4. What Does It Mean to Be Free? Freedom as Creaturely and Divine 109 5. Who Am I at Birth? Original Sin and Creaturely Failure 135 6. Who Am I in Christ? Humans, Descended and Ascended 161 7. Who Are We in Culture? Creaturely and Divine in Work, Race, and Disability 187 8. Who Are We as Male and Female? Humans as Gendered and Sexual 205 9. Why Am I Here? Creaturely Living, Dying, and the In- Between 231 10. Why Do I Exist? Creaturely Process and Divine Destiny 253 Conclusion: Where Do We Go from Here? 283 ix Joshua Farris, An Introduction to Theological Anthropology Baker Academic, a division of Baker Publishing Group, © 2020. Used by permission. _Farris_IntroTheoAnthro_BKB_djm.indd 9 1/23/20 11:33 AM x Contents Appendix: Philosophy and Theology in Anthropology: A Review of Recent Literature 287 Bibliography 291 Suggested Readings 317 Author Index 329 Scripture Index 333 Subject Index 335 Joshua Farris, An Introduction to Theological Anthropology Baker Academic, a division of Baker Publishing Group, © 2020. -
Church of the Blessed Sacrament
Church of the Blessed Sacrament 201 North Central Avenue Valley Stream, New York 11580 Phone: (516) 568-1027 | Fax: (516) 872-1499 E-Mail: [email protected] | Website: www.bsvs.us Rev. Lawrence Onyegu Rev. Rejimon Benedict O.I.C. Parish Administrator Associate Pastor April 19th, 2020 Join us at 3pm on Sunday, April 19 for a special livestreamed service with: Exposition of the Eucharist Recitation of the Chaplet of Divine Mercy and other prayers. Mass Schedule : Suspended until further notice. View us on livestream. Details and more inside. Serve God and Others Unite cultures Make disciples Share the Gospel Parish Membership Parish Ministry Directory Welcome to Blessed Sacrament Parish! We hope that all new residents to the Valley Stream area will feel at home in our parish and strive to be an active part of our faith community. Please take a moment to stop in Evangelization and Administration | Mrs. Randell Hochenberger the Pastoral Center Office to fill out a membership form and to meet a 516-568-1027 ex. 18 | [email protected] member of the Pastoral Staff. Parish Social Ministry | Ms. Judy Miccio THE CELEBRATION OF THE SACRAMENTS 516-561-8969 | [email protected] Anointing of the Sick Music Ministry | Mrs. Hannah Saint Joy Those who are seriously ill or in danger of death should 516-568-1027 ex. 13 | [email protected] arrange to receive this Sacrament as soon as possible. For Maintenance | Mr. Anthony Raduazzo those able, you may come to the church at any time to 516-568-1027 request to be anointed. For those unable, please contact the Faith Formation and Parish Life | Ms. -
The Faith of Mary in Scripture
The Faith of Mary in Scripture Only one passage in Scripture associates Mary with the noun πίστις , “faith” in Greek, or the verb πιστεύειν , “to believe.” This passage is Luke 1:45, which reads: “Blessed is she who believed—ἡ πιστεύσασα (aor. ptc. fem.)—that there would be a fulfillment of what was spoken to her from the Lord.” Here, the crucial point about Mary’s faith is that Mary is not praised for having believed in a set of doctrines or a dogma, but rather because she trusted the word of God. She trusted God to keep his promise. In other words, this passage is describing her faith as trust. Now, because the term “faith” is connected with Mary in only this verse in all of Scripture, the only way to gain further insight into her faith is by considering parallels drawn from other passages. One of these parallels concerns the very first word of Luke 1:45: µακαρία . This word places the praise and proclamation of Mary’s faith within the context of a macharism , or a beatitude: “Blessed is she…” The English translation, “blessed” does not render the meaning of µακάριος correctly, for this Greek adjective actually means “happy”—beatus in Latin; hence the word “beatitude,” rather than “blessing.” Because a macharism entails the promise of happiness and the promise of a concrete reward, we may conclude that Mary’s faith leads to a reward of happiness. The other only instance in the gospels where the adjective µακάριος is associated with the verb πιστεύειν is found in John 20:29, where the risen Jesus says to Thomas, “Blessed are those who have not seen and yet believe.” Not only does this verse contain the last beatitude proclaimed by Jesus in the gospels, but it also refers to faith. -
The Book of Common Prayer
The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church Together with The Psalter or Psalms of David According to the use of The Episcopal Church Church Publishing Incorporated, New York Certificate I certify that this edition of The Book of Common Prayer has been compared with a certified copy of the Standard Book, as the Canon directs, and that it conforms thereto. Gregory Michael Howe Custodian of the Standard Book of Common Prayer January, 2007 Table of Contents The Ratification of the Book of Common Prayer 8 The Preface 9 Concerning the Service of the Church 13 The Calendar of the Church Year 15 The Daily Office Daily Morning Prayer: Rite One 37 Daily Evening Prayer: Rite One 61 Daily Morning Prayer: Rite Two 75 Noonday Prayer 103 Order of Worship for the Evening 108 Daily Evening Prayer: Rite Two 115 Compline 127 Daily Devotions for Individuals and Families 137 Table of Suggested Canticles 144 The Great Litany 148 The Collects: Traditional Seasons of the Year 159 Holy Days 185 Common of Saints 195 Various Occasions 199 The Collects: Contemporary Seasons of the Year 211 Holy Days 237 Common of Saints 246 Various Occasions 251 Proper Liturgies for Special Days Ash Wednesday 264 Palm Sunday 270 Maundy Thursday 274 Good Friday 276 Holy Saturday 283 The Great Vigil of Easter 285 Holy Baptism 299 The Holy Eucharist An Exhortation 316 A Penitential Order: Rite One 319 The Holy Eucharist: Rite One 323 A Penitential Order: Rite Two 351 The Holy Eucharist: Rite Two 355 Prayers of the People -
07 Israel – the Challenge of Carnality
Chapter 7 ISRAEL – THE CHALLENGE OF CARNALITY LL eschatological opinions are open to perversion, even with regard to the three major A schools of interpretation. They have each attracted devotees who have strayed from the mainstream of the historic norm. Amillennialism has at times strayed in a Gnostic and Neo- Platonist direction with the result being a prospective amorphous, ethereal future kingdom, that which is spiritually nonsubstantial, that which presents difficulty for human comprehension. Postmillennialism has at times strayed into a political agenda, and more currently extreme preterism, that, in alignment with the Christian church, has anticipated a legislative establishment of the future kingdom. Premillennialism, in proclaiming a future earthly reign of Jesus Christ upon a renewed earth, has known associations with a carnal materialism that, in conveying worldliness, lacks spirituality. It is this charge against premillennialism that we are here concerned about for it certainly does have a degree of validity with regard to some deviant opinions. There are those who have given prominence to Israel’s prospective glorious dominion in Israel in predominantly political and sensationalist terms, yet this remains quite invalid in the light of a classic historic premillennial understanding, again with regard to incorporation of Israel’s future prospects. It was Augustine who, in opposing chiliasm while commenting on Revelation 20, characterized its outworking as, “the leisure of immoderate carnal banquets, furnished with an amount of meat and drink such as not only shock the feeling of the temperate, but even to surpass the measure of credulity itself, [so that] such assertions can be believed only by the carnal. -
Thomas Aquinas on the Beatific Vision: a Christological Deficit1
© 2018 TheoLogica An International Journal for Philosophy of Religion and Philosophical Theology S. I. BEATIFIC VISION DOI: https://doi.org/10.14428/thl.v2i2.14733 Thomas Aquinas on the Beatific Vision: A Christological Deficit1 HANS BOERSMA Regent College [email protected] Abstract: This article argues Aquinas’s doctrine of the beatific vision suffers from a twofold christological deficit: (1) Aquinas rarely alludes to an eternally continuing link (whether as cause or as means) between Christ’s beatific vision and ours; and (2) for Aquinas the beatific vision is not theophanic, that is to say, for Aquinas, Christ is not the object of the beatific vision; instead, he maintains the divine essence constitutes the object. Even if Aquinas were to have followed his “principle of the maximum” in the unfinished third part of the Summa and so had discussed Christ’s own beatific vision as the cause of the saints’ beatific vision, he would still have ended up with a christological deficit, inasmuch as Christ would still not be the means and the object of the saints’ beatific vision. For a more christologically robust way forward, I draw on John Owen and several other Puritan theologians, who treat the beatific vision as the climactic theophany. Keywords: Thomas Aquinas, John Owen, Beatific vision, Theophany, Eschatology Introduction: A Twofold Deficit The question before us is whether or not Thomas Aquinas’s doctrine of the beatific vision suffers from a christological deficit. I maintain that it does; Fr. Simon Gaine argues it does not.2 Gaine describes Aquinas’s understanding of Christ’s role in the beatific vision by suggesting, “The saints’ beatific vision is causally dependent on his. -
Wesleyan Eschatological Implications for The
WESLEYAN ESCHATOLOGICAL IMPLICATIONS FOR THE CHURCH’S ENGAGEMENT WITH OTHER RELIGIONS The Thirteenth Oxford Institute of Methodist Theological Studies Mission – Witness and Engagement Working Group August 12, 2013 Eschatology as Christian doctrine seeks to express the Church’s understanding of final events in the present age; the consummation of the created order when God will be “all in all;” and how the eschatological impacts contemporary life and reality. While some Wesleyan theologians have been reticent to address the subject, or reluctant to speculate on particular issues surrounding Christ’s second coming and millennial reign, there has been a consistent articulation of a Wesleyan vision of the “life everlasting” since the 18th century Methodist revival, with provisional implications drawn for the present age.1 Because John Wesley and his theological heirs believed “first evidences” of the “age to come” are being expressed already in the lives of Christians, adjectives like “realized,” “anticipated,” “inaugurated,” and “processive” are used to describe their eschatology.2 The purpose of my paper is twofold: (1) identify key features of this historic Wesleyan eschatological vision relevant for Christianity’s engagement with different religions and (2) explore their implications within the larger framework of the Church’s openness, dialogue and witness, and collaboration with other faiths. In the last twenty years there has been a renaissance among Wesleyan scholars attempting to connect Wesleyan “New Creation” eschatology with contemporary issues: ecclesial, social, economic, ecological, and inter-religious.3 Unfortunately, the work done on Christianity’s relationship with other religions, while helpful, has been limited in scope; usually restricted to the applicability of John Wesley’s eschatological views; to the 1John B. -
Atonement As Reunion: the Atonement and the Beatific Vision
Atonement as Reunion: The Atonement and the Beatific Vision David Andrew Worsley PhD University of York Philosophy August 2017 Abstract There is no doctrine more central to Christianity than the doctrine of the Atonement. However, there is also no doctrine more contested. I claim that these disputations stem from a failure to attend to what the Atonement is supposed to achieve, namely, maximal union with God at the beatific vision. I therefore argue that understanding the Christian doctrine of the beatific vision is key to understanding the nature of the Christian doctrine of the Atonement. I start by analysing the connection between union with God and the Doctrine of the Beatific Vision. On one recent model of union, Eleonore Stump’s, maximal union requires full knowledge of the other. At the beatific vision, it is supposed that we come to know God as God knows us, thereby meeting this criterion for union. I then explore an account of the problem the doctrine of the Atonement is supposed to resolve, namely, the problem of ‘willed loneliness’, where willed loneliness includes (1) the reflexive inability to share attention with the other, and (2) the sort of psychological fragmentation that makes it difficult or impossible to be fully known by someone else, where (1) and (2) are inimical to beholding the beatific vision. I use recent work in ethics to provide a plausible solution to this general problem of willed loneliness; however, I suggest the Christian doctrine of the Atonement must explain a particularly intractable case of willed loneliness, and therefore that this general framework is, by itself, explanatorily insufficient. -
St Augustine Says That All Men Agree in Desiring the Last End, the Overall Goal of Life, Which Is Happiness
Heaven Page 1 of 3 In the fall of 1622, in Japan, a tremendous persecution of the Catholics there took place. The priests, religious and sisters were especially sought out for torture and martyrdom. One day in Nagasaki, nine Catholics were martyred, among whom was a boy. This boy was tortured for eight days, to make him reveal the place where the religious were hidden; but he did nothing else than repeat the names of Jesus and Mary. The enraged executioners tore his skin and poured melted lead into his wounds. The boy suffered this cruelty while constantly saying, “Jesus and Mary! I desire to go to heaven and see my God. I desire to go to heaven and see my God.” The judges finally gave up and had him with his whole family burnt alive on October 2, 1622. I desire to go to heaven and see my God. What is the ultimate desire of our life, if not to go to heaven, to see God? We’re going to look a bit at the goal of our life, heaven, and we’re just barely going to be able to scratch the surface. The spiritual writer, Fr Jordan Aumann, points out that everything in creation, especially the human person, is ordained to the same ultimate end, the same goal: the glory of God. This is the reason for our existence. The means, however, by which we glorify God are twofold: our sanctification and our salvation. By taking these means, and giving glory to God we will find true happiness. -
New Perspectives on Early Christian and Late Antique Apocryphal Texts and Traditions
Wissenschaftliche Untersuchungen zum Neuen Testament Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber / Associate Editors Markus Bockmuehl (Oxford) · James A. Kelhoffer (Uppsala) Hans-Josef Klauck (Chicago, IL) · Tobias Nicklas (Regensburg) J. Ross Wagner (Durham, NC) 349 Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Texts and Traditions Edited by Pierluigi Piovanelli and Tony Burke With the collaboration of Timothy Pettipiece Mohr Siebeck Pierluigi Piovanelli, born 1961; 1987 MA; 1992 PhD; Professor of Second Temple Judaism and Early Christianity at the University of Ottawa (Ontario, Canada). Tony Burke, born 1968; 1995 MA; 2001 PhD; Associate Professor of Early Christianity at York University (Toronto, Ontario, Canada). ISBN 978-3-16-151994-9 / eISBN 978-3-16-157495-5 unveränderte eBook-Ausgabe 2019 ISSN 0512-1604 (Wissenschaftliche Untersuchungen zum NeuenT estament) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available on the Internet at http://dnb.dnb.de. © 2015 by Mohr Siebeck, Tübingen, Germany. www.mohr.de This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer inT übingen using Minion Pro typeface, printed by Gulde-Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Otters- weier. Printed in Germany. This volume is dedicated to the memories of Pierre Geoltrain (1929–2004) and François Bovon (1938–2013), without whom nothing of this would have been possible. -
A Feminist Inquiry Into Globalization, Growth, and Social Change
THE MYTH OF ENDLESS ACCUMULATION A Feminist Inquiry Into Globalization, Growth, and Social Change Martha Freymann Miser A DISSERTATION Submitted to the Ph.D. in Leadership and Change Program of Antioch University in partial fulfillment of the requirements for the degree of Doctor of Philosophy August, 2011 This is to certify that the Dissertation entitled: THE MYTH OF ENDLESS ACCUMULATION: A FEMINIST INQUIRY INTO GLOBALIZATION, GROWTH, AND SOCIAL CHANGE prepared by Martha Freymann Miser is approved in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Leadership and Change. Approved by: Carolyn Kenny, Ph.D., Dissertation Committee Chair date Philomena Essed, Ph.D., Committee Member date Amanda Sinclair, Ph.D., Committee Member date Valentine Moghadam, Ph.D., External Reader date Copyright 2011 Martha Freymann Miser All rights reserved Acknowledgments This dissertation is the fulfillment of my dream to become a scholar-practitioner. Working on it has been a cherished experience that has transformed me personally and professionally. Accomplishments like this do not happen without support, and I am blessed to have had the encouragement and guidance of a number of extraordinary people along the way. My dissertation committee is my “dream team.” Carolyn Kenny, my committee chair and guiding light, has been unfailingly committed to my success, holding my vision as her own. Philomena Essed’s intuition, encouragement, and advice have sustained me every step of the way. Amanda Sinclair opened my eyes to the power of feminist thought and helped me recover my own feminist voice. And Valentine Moghadam, my external reader, encouraged me and introduced me to a group of scholars whose work altered the content and conclusions of this study.