NOTE This Bibliography Was Published in the Fall & Winter 1994
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Parish Apostolate: New Opportunities in the Local Church
IV. PARISH APOSTOLATE: NEW OPPORTUNITIES IN THE LOCAL CHURCH by John E. Rybolt, C.M. Beginning with the original contract establishing the Community, 17 April 1625, Vincentians have worked in parishes. At fIrst they merely assisted diocesan pastors, but with the foundation at Toul in 1635, the fIrst outside of Paris, they assumed local pastorates. Saint Vincent himself had been the pastor of Clichy-Ia-Garenne near Paris (1612-1625), and briefly (1617) of Buenans and Chatillon les-Dombes in the diocese of Lyons. Later, as superior general, he accepted eight parish foundations for his community. He did so with some misgiving, however, fearing the abandonment of the country poor. A letter of 1653 presents at least part of his outlook: ., .parishes are not our affair. We have very few, as you know, and those that we have have been given to us against our will, or by our founders or by their lordships the bishops, whom we cannot refuse in order not to be on bad terms with them, and perhaps the one in Brial is the last that we will ever accept, because the further along we go, the more we fmd ourselves embarrassed by such matters. l In the same spirit, the early assemblies of the Community insisted that parishes formed an exception to its usual works. The assembly of 1724 states what other Vincentian documents often said: Parishes should not ordinarily be accepted, but they may be accepted on the rare occasions when the superior general .. , [and] his consul tors judge it expedient in the Lord.2 229 Beginnings to 1830 The founding document of the Community's mission in the United States signed by Bishop Louis Dubourg, Fathers Domenico Sicardi and Felix De Andreis, spells out their attitude toward parishes in the new world, an attitude differing in some respects from that of the 1724 assembly. -
The Virtue of Penance in the United States, 1955-1975
THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance. -
YVES CONGAR's THEOLOGY of LAITY and MINISTRIES and ITS THEOLOGICAL RECEPTION in the UNITED STATES Dissertation Submitted to Th
YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Alan D. Mostrom UNIVERSITY OF DAYTON Dayton, Ohio December 2018 YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. APPROVED BY: ___________________________________________ William L. Portier, Ph.D. Faculty Advisor ___________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader ___________________________________________ Timothy R. Gabrielli, Ph.D. Outside Faculty Reader, Seton Hill University ___________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader ___________________________________________ William H. Johnston, Ph.D. Faculty Reader ___________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Alan D. Mostrom All rights reserved 2018 iii ABSTRACT YVES CONGAR’S THEOLOGY OF LAITY AND MINISTRIES AND ITS THEOLOGICAL RECEPTION IN THE UNITED STATES Name: Mostrom, Alan D. University of Dayton Advisor: William L. Portier, Ph.D. Yves Congar’s theology of the laity and ministries is unified on the basis of his adaptation of Christ’s triplex munera to the laity and his specification of ministry as one aspect of the laity’s participation in Christ’s triplex munera. The seminal insight of Congar’s adaptation of the triplex munera is illumined by situating his work within his historical and ecclesiological context. The U.S. reception of Congar’s work on the laity and ministries, however, evinces that Congar’s principle insight has received a mixed reception by Catholic theologians in the United States due to their own historical context as well as their specific constructive theological concerns over the laity’s secularity, or the priority given to lay ministry over the notion of a laity. -
Pope Says Pastors Must 'Serve, Not Use' Laypeople
Pope says pastors must ‘serve, not use’ laypeople By Cindy Wooden Catholic News Service VATICAN CITY – Clericalism is a danger to the Catholic Church not only because on a practical level it undermines the role of laity in society, but because theologically it “tends to diminish and undervalue the baptismal grace” of all believers, whether they are lay or clergy, Pope Francis said. “No one is baptized a priest or bishop,” the pope said in a letter to Cardinal Marc Ouellet, prefect of the Congregation for Bishops and president of the Pontifical Commission for Latin America. The fundamental consecration of all Christians occurs at baptism and is what unites all Christians in the call to holiness and witness. In the letter, released at the Vatican April 26, Pope Francis said he wanted to ensure that a discussion begun with members of the Pontifical Commission for Latin America March 4 “does not fall into a void.” The topic of the March discussion, he said, was on the public role of the laity in the life of the people of Latin America. In the letter, Pope Francis said that in lay Catholics’ work for the good of society and for justice, “it is not the pastor who must tell the layperson what to do and say, he already knows this and better than we do.” “It is illogical and even impossible to think that we, as pastors, should have a monopoly on the solutions for the multiple challenges that contemporary life presents,” he said. “On the contrary, we must stand alongside our people, accompany them in their search and stimulate their imagination in responding to current problems.” Pastors are not conceding anything to the laity by recognizing their role and potential in bringing the Gospel to the world; the laity are just as much members of “holy, faithful people of God” as the clergy, the pope said. -
September 8, 2019 the Nativity of the Blessed Virgin Mary
Volume 24, Issue 3 — September 8, 2019 September 8, 2019 Nativity of the Blessed Virgin Mary To the Members of the United States Association of Consecrated Virgins, One of the greatest challenges of celibates and virgins is to realize the primordial challenge from God that we be fertile and multiply. For us, the first part of responding to this challenge is to imagine how this is even possible. Obviously, this will be accomplished as a spiritual fecundity. Our life of prayer for the Church and the world, both in general and in particular is a primary way to fulfill this duty. Are there other ways? This will depend on our method of “living in the world.” Whatever it is that we do, be it Church work or completely secular labor, there we encounter fertile soil. Each of us then must determine how best we can help the Word of God take root, both by our example and by our words. God will give the increase, but we must plant seeds. Fecundity of any kind should always be the Inside this Issue Page result of love and therefore love is the primary seed which we Something Ancient - will plant. Our intentionality in this regard is critical. Something New 2 The second part of our response to the challenge God From the President's Journal 4 gave us in Genesis is actually to do something. Again, our Upcoming Events 4 Announcements and News 5 intentionality is critical. The more conscious we are about this Nominating Committee 5 responsibility as a responsibility will motivate us to act. -
Lay Ecclesial Ministry As Vocation: a Particular Call to Mission for Laity in the Roman Catholic Church Shannon Loughlin
Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Fall 2010 Lay Ecclesial Ministry as Vocation: A Particular Call To Mission for Laity in the Roman Catholic Church Shannon Loughlin Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Loughlin, S. (2010). Lay Ecclesial Ministry as Vocation: A Particular Call To Mission for Laity in the Roman Catholic Church (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/836 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. LAY ECCLESIAL MINISTRY AS VOCATION: A PARTICULAR CALL TO MISSION FOR LAITY IN THE ROMAN CATHOLIC CHURCH A Dissertation Submitted to the McAnulty College andGraduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy by Shannon Loughlin December 2010 Copyright by Shannon Loughlin 2010 LAY ECCLESIAL MINISTRY AS VOCATION: A PARTICULAR CALL TO MISSION FOR LAITY IN THE ROMAN CATHOLIC CHURCH By Shannon Loughlin Approved September 30, 2010 ________________________________ ________________________________ Maureen R. O‟Brien, Ph.D. William M. Wright IV, Ph.D. Associate Professor of Theology Assistant Professor of Theology (Committee Chair) (Committee Member) ________________________________ ________________________________ Anna Floerke Scheid, Ph.D. George S. Worgul Jr., Ph.D., S.T.D. Assistant Professor of Theology Chair, Department of Theology (Committee Member) Professor of Theology ________________________________ Christopher M. Duncan, Ph.D. Dean, McAnulty Graduate School of Liberal Arts iii ABSTRACT LAY ECCLESIAL MINISTRY AS VOCATION: A PARTICULAR CALL TO MISSION FOR LAITY IN THE ROMAN CATHOLIC CHURCH By Shannon Loughlin December 2010 Dissertation supervised by Dr. -
American Catholics Radical Response to the Social Gospel Movement and Progressives
Journal of Catholic Education Volume 24 Issue 1 Article 5 7-2021 Social Reconstruction: American Catholics Radical Response to the Social Gospel Movement and Progressives. Paul Lubienecki, PhD Boland Center for the Study of Labor and Religion Follow this and additional works at: https://digitalcommons.lmu.edu/ce Part of the Adult and Continuing Education Commons, Christianity Commons, History of Religion Commons, Labor History Commons, Other Education Commons, and the United States History Commons Recommended Citation Lubienecki, PhD, P. (2021). Social Reconstruction: American Catholics Radical Response to the Social Gospel Movement and Progressives.. Journal of Catholic Education, 24 (1). http://dx.doi.org/10.15365/ joce.2401052021 This Article is brought to you for free with open access by the School of Education at Digital Commons at Loyola Marymount University and Loyola Law School. It has been accepted for publication in Journal of Catholic Education by the journal's editorial board and has been published on the web by an authorized administrator of Digital Commons at Loyola Marymount University and Loyola Law School. For more information about Digital Commons, please contact [email protected]. To contact the editorial board of Journal of Catholic Education, please email [email protected]. Social Reconstruction 83 Journal of Catholic Education Spring 2021, Volume 24, Issue 1, 83-106 This work is licensed under CCBY 4.0. https://doi.org/10.15365/joce.2401052021 Social Reconstruction: American Catholics’ Radical Response to the Social Gospel Movement and Progressives Paul Lubienecki1 Abstract: At the fin de siècle the Industrial Revolution created egregious physical, emotional and spiritual conditions for American society and especially for the worker but who would come forward to alleviate those conditions? Protestants implemented their Social Gospel Movement as a pro- posed cure to these problems. -
THEOLOGY of the LAITY 1 R. Aubert, La Théologie Catholique Au Milieu Du Xxe Steele, Louvain, Irish Theological Quarterly, 21 (1
THEOLOGY OF THE LAITY THE outline proposed for this discussion on the theology of the laity is far too ambitious, and yet it would be difficult to deny that any of the topics proposed is devoid of theological interest. For what it is worth, it has been suggested that the following headings be developed: (1) the concept of the layman; (2) the framework of the concept: ecclesiology; (3) the categories: the sacerdotal, prophetic, and royal character of the Christian layman; (4) the apostolate of the layman; (5) the connection of a theology of the layman with the theology of history and the theology of terrestrial reality; (6) the spirituality of the layman. I shall take this as my outline, with the addition of a preliminary section on the importance of a theology of the layman. I. IMPORTANCE OF A THEOLOGY OF THE LAITY In commenting on Aubert's recent book1 on some aspects of Catholic theology in mid-twentieth century, Father Kevin McNamara made the following reflection: Catholic Theology in recent years has dedicated itself in a special way to a sympathetic understanding of modern life and thought, in the hope of winning the contemporary world for Christ. The efforts of theologians to find a place in the Christian scheme of things for the ideas that have become in a special way identified with the modern mind have focused atten- tion on new objects of study and have been responsible for certain theological developments. The frontiers of theology have been extended in three directions particularly, so that today we have three almost completely new departments in theology: a theology of the laity, a theology of history, and a theology of terrestrial realities.2 In our discussion today we are concerned with one of these areas directly and with the other two indirectly. -
The Light from the Southern Cross’
A REPORT AND RECOMMENDATIONS ON THE GOVERNANCE AND MANAGEMENT OF DIOCESES AND PARISHES IN THE CATHOLIC CHURCH IN AUSTRALIA IMPLEMENTATION ADVISORY GROUP AND THE GOVERNANCE REVIEW PROJECT TEAM REVIEW OF GOVERNANCE AND MANAGEMENT OF DIOCESES AND PARISHES REPORT – STRICTLY CONFIDENTIAL Let us be bold, be it daylight or night for us - The Catholic Church in Australia has been one of the epicentres Fling out the flag of the Southern Cross! of the sex abuse crisis in the global Church. But the Church in Let us be fırm – with our God and our right for us, Australia is also trying to fınd a path through and out of this crisis Under the flag of the Southern Cross! in ways that reflects the needs of the society in which it lives. Flag of the Southern Cross, Henry Lawson, 1887 The Catholic tradition holds that the Holy Spirit guides all into the truth. In its search for the path of truth, the Church in Australia And those who are wise shall shine like the brightness seeks to be guided by the light of the Holy Spirit; a light symbolised of the sky above; and those who turn many to righteousness, by the great Constellation of the Southern Cross. That path and like the stars forever and ever. light offers a comprehensive approach to governance issues raised Daniel, 12:3 by the abuse crisis and the broader need for cultural change. The Southern Cross features heavily in the Dreamtime stories This report outlines, for Australia, a way to discern a synodal that hold much of the cultural tradition of Indigenous Australians path: a new praxis (practice) of church governance. -
The Catholic Church and Its Impact on Public Policy in Contemporary Democracies
Western Michigan University ScholarWorks at WMU Dissertations Graduate College 6-2018 The Catholic Church and Its Impact on Public Policy in Contemporary Democracies Dawid Tatarczyk Western Michigan University, [email protected] Follow this and additional works at: https://scholarworks.wmich.edu/dissertations Part of the Catholic Studies Commons, and the Policy History, Theory, and Methods Commons Recommended Citation Tatarczyk, Dawid, "The Catholic Church and Its Impact on Public Policy in Contemporary Democracies" (2018). Dissertations. 3303. https://scholarworks.wmich.edu/dissertations/3303 This Dissertation-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Dissertations by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. THE CATHOLIC CHURCH AND ITS IMPACT ON PUBLIC POLICY IN CONTEMPORARY DEMOCRACIES by Dawid Tatarczyk A dissertation submitted to the Graduate College in Partial fulfillment of the requirements for the degree of Doctor of PhilosoPhy Political Science Western Michigan University June 2018 Doctoral Committee: James Butterfield, Ph.D., Chair Priscilla Lambert, Ph.D. Gunther Hega, Ph.D. Claudius Wagemann, Ph.D. CoPyright by Dawid Tatarczyk 2018 THE CATHOLIC CHURCH AND ITS IMPACT ON PUBLIC POLICY IN CONTEMPORARY DEMOCRACIES Dawid Tatarczyk, Ph.D. Western Michigan University, 2018 The overarching aim of this dissertation was to examine the extent to which the Catholic Church is still a significant public policy actor in 35 economically developed democracies. The research design used in this project draws on three distinct approaches, each addressing a different puzzle but when integrated together they provide an answer to the main question. -
Introduction
1 I n t r o d u c t i o n eligious sisters and nuns, known collectively as women religious,1 have always operated in a liminal place in church and popular R culture. Nuns for centuries maintained a spiritual capital that gave them a special role in the life of the Catholic Church. Th ough some individual abbesses may have wielded signifi cant power, women religious were never canonically members of the clergy. Th ey had, however, in popular understanding, a ‘higher calling’. 2 Th rough the institutions they managed, female religious had enormous infl uence in shaping generations of Catholics. Th ey were, by the nineteenth century, 1 Th e term religious life refers to a form of life where men or women take three vows, of poverty, chastity and obedience, and are members of a particular religious institute which is governed by a rule and constitution. Catholic religious life has traditionally been divided into two main categories: orders of contemplative nuns whose work is prayer of the Divine Offi ce inside the cloister and ‘active’ congregations of religious sisters whose ministry or apostolate (traditionally teaching, nursing and social welfare) is outside the cloister. Th e terms sisters and nuns were are oft en used interchangeably, although with the codifi cation of Canon Law in 1917 the term sister came to defi ne women who took simple vows and worked outside the cloister and the term nun came to refer to contemplatives who took solemn vows and lived a life of prayer behind cloister walls. Catholic religious sisters and nuns are oft en referred to collectively as women religious. -
Installation Mass Worship
The Prayer of St. Francis The Mass of Installation of the Twelfth Archbishop of Santa Fe The Most Reverend Lord, make me an instrument of your peace. John C. Wester Where there is hatred, let me sow love; Where there is injury, pardon; Where there is doubt, faith; Where there is despair, hope; Where there is darkness, light; Where there is sadness, joy. O Divine Master, grant that I may not so much seek To be consoled as to console, To be understood as to understand, To be loved as to love; For it is in giving that we receive; It is in pardoning that we are pardoned; It is in dying that we are born to eternal life. Amen June The Cathedral Basilica of St. Francis of Assisi Santa Fe, New Mexico © 2015 CBSFA Publishing 28 1 The Most Reverend John C. Wester Twelfth Archbishop of Santa Fe Installed as Archbishop June , Episcopal Ordination September , Ordained a Priest May , I am the good shepherd, and I know mine and mine know me, His Holiness just as the Father knows me and I know the Father; and I will lay down my life for the sheep. Pope Francis (Jn: 10:14-15) 2 27 Installation Acknowledgements Cathedral Basilica Office of Worship Very Rev. Adam Lee Ortega y Ortiz, Rector Mr. Gabriel Gabaldón, Pastoral Associate of Liturgy Mrs. Carmen Flórez-Mansi, Pastoral Associate of Music Mr. Carlos Martinez, Pastoral Associate of Administration Cathedral Basilica Installation Pastoral Team: Mr. Guadalupe Domingues, Mrs. Liz Gallegos, Mr. Jimmy Gonzalez-Tafoya Mr. Anthony Leon, Mr.