Tables and Indices 1040 the Christian Faith
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The Holy See
The Holy See LITTERAE ENCYCLICAE AETERNA DEI SAPIENTIA SUMMI PONTIFICIS IOANNIS PP. XXIII AD PATRIARCHAS, PRIMATES, ARCHIEPISCOPOS, EPISCOPOS ALIOSQUE LOCORUM ORDINARIOS, PACEM ET COMMUNIONEM CUM APOSTOLICA SEDE HABENTES DE S. LEONE I MAGNO AB EIUS OBITU ANNO MD EXEUNTE (1) Aeterna Dei sapientia, quae «attingit a fine usque ad finem fortiter, et disponit omnia suaviter» (Sap 8,1), singulari quodam splendore lucis in animo Sancti Leonis I Pontificis Maximi suam ipsius imaginem videtur impressisse. Hic enim Pontifex, quem Decessor Noster fel. rec. Pius XII «ex magnis maximum» iure optimo appellavit, (2) non minus intrepida animi firmitudine quam benignitate parentis amplissime se ornatum praebuit. Hanc ob causam, a summo providentique Deo ad Petrianam Cathedram evecti, quam S. Leo Magnus et regiminis prudentia, et ubertate copiaque doctrinae, et animi excelsitate, et caritate inexhausta illustravit, Nostras esse partes arbitramur, Venerabiles Fratres, ab eius exitu quinto decimo revoluto saeculo, eius virtutes et merita immortalia in suo collocare lumine; quippe quod cum ad communem omnium animorum utilitatem tum ad catholicae fidei laudem et incrementum non parum conferre posse confidamus. Siquidem huius amplitudo et dignitas Pontificis excellens non in primis vere ea contineri animi fortitudine putanda est, quam tunc ostendit cum exutus armis, Summi Sacerdotis maiestate indutus, anno quadringentesimo quinquagesimo secundo, Attilae, truculento Hunnorum regi, ad flumen Mincium se obiecit interritum, eique persuasit, ut se trans Danuvium -
Trinity Sunday Tends to Be One That Many Clergy Joke About, Saying That It Is Better to Show Pictures of Kittens and Puppies Then to Risk Preaching a Heresy
So again, Happy Trinity Sunday everyone! Trinity Sunday tends to be one that many clergy joke about, saying that it is better to show pictures of kittens and puppies then to risk preaching a heresy. Or, and better yet, many have their assistants, deacons, or even seminary students preach that day. Unfortunately, we don’t have any of these options, So, I guess you're stuck with me. Before we get started though and since I don’t have any good kitten or puppy pictures to pass around, I’d like to start with my favorite joke that stars the Father, the Son, and the Holy Spirit: The Trinity were planning a holiday. The Spirit, manifesting the creative part of the divine nature, was coming up with the ideas. "Let's go to New York," he suggested. "No, no, no," said the Father, "They're all so liberated, they'll spend the whole time calling me 'Mother' and it will just do my head in." So the Spirit sat back and thought. "I know, what about Jerusalem?" he said. "It's beautiful and then there's the history and everything." "No way!" the Son declared. "After what happened the last time, I'm never going there again! "At this point, the Spirit got annoyed and went off in a huff. Sometime later he returned and found that the Father and Son had had an idea they both thought was excellent: "Why don't we go to Rome?" said the Son. "Perfect!" cried the Holy Spirit. "I've never been there before!" Right, so today, we have a choice... -
This Electronic Thesis Or Dissertation Has Been Downloaded from Explore Bristol Research
This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Jenkins, Clare Helen Elizabeth Title: Jansenism as literature : a study into the influence of Augustinian theology on seventeenth-century French literature General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Jansenism as Literature: A Study into the Influence of Augustinian Theology on Seventeenth-Century French Literature Clare Helen Elizabeth Jenkins A Dissertation submitted to the University of Bristol in accordance with the requirements of the degree of Doctor of Philosophy in the Faculty of Arts. -
"The Light Shines in the Darkness, and the Darkness
"The light shines in the darkness, and the darkness did not overcome it": The spirit beyond the Christological debate: Toward a pneumatological interpretation of John 1:5 Author: Jean Luc Enyegue Persistent link: http://hdl.handle.net/2345/bc-ir:105005 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. “The light shines in the darkness, and the darkness did not overcome it” THE SPIRIT BEYOD THE CHRISTOLOGICAL DEBATE: TOWARD A PEUMATOLOGICAL ITERPRETATIO OF JOH 1:5 Thesis Submitted in Partial Fulfillment of the Requirements for the S.T.L. Degree from Boston College School of Theology and Ministry (Weston Jesuit) Submitted by: Jean Luc Enyegue, SJ CoMentors: Thomas D. Stegman, SJ Margaret Guider, OSF Boston College School of Theology and Ministry Brighton, Massachusetts April, 2013 Table of Contents Introduction…………………………………………………………………………….1 Chapter One: The Christological Debate: Strengths and Limits of Hypothesis One..6 1) The Issue of the Structure of the Prologue……………………….……………….7 2) My Evaluation of the Exegetical Argument……………………………….……..9 3) Theological Advantages of H1……………………………………………….…...12 a. The Incarnation as a Process for a Religious Pluralism…………...……..12 b. The Catholic Response to These ew Challenges ……………………..….16 c. The Incarnation as a Process for a Process Theology………..…………..17 d. Evaluation of the Process Theology’s Argument………………...……..….20 4) Conclusion of Chapter 1.……………………….…………………………...……..22 Chapter Two: Arguments in Favor of the Second Hypothesis (H2)…………...……24 1) The Verb Tense and the Structural Issue………………………………….……24 2) The Argument Against Käsemann: Understanding φαίνει……………...….27 3) The Symbol of Light and Darkness in John 1:5.…………………………..…..28 4) Reasons Why John 1:5 Is ot and Should ot Refer to the Incarnation..….32 a. -
The Unigenitus of Clement XI
Theological Studies 49 (1988) THE UNIGÉNITOS OF CLEMENT XI: A FRESH LOOK AT THE ISSUES JACQUES M. GRES-GAYER The Catholic University of America HERE is an enigma about Unigenitus, the ill-fated bull issued by Pope TClement XI (1713) against the resurgence of Jansenism. If the Jansenist movement in general has continued to attract scholars, whose recent contributions are changing perspectives,1 the constitution that condemned 101 "Jansenist propositions" extracted from the Réflexions morales was until recently left scrupulously untouched. It seemed taken for granted as an inevitable pivot—either a terminus ad quern, the logical conclusion of a century of theological and political disputes, or a terminus a quo, the origin of a movement of rebellion that eventually developed into a revolution.2 In other words, it was considered more a catalyst or an excuse for a latent social and political conflict than its real cause; hence the interest manifested in its prolegomena or later development rather than in the document itself. It was the document itself, however, the solemn exercise of the papal magisterium, that stimulated what was then perceived as the major crisis in Catholic history. The animosities, the political schemes, and the negotiations which accompanied its preparation, the uproar, the renewed negotiations, and the conflicts which followed its publication, suggest that there was more to this document than a collection of 101 condemned extracts from a spiritual book. But what was Unigenitus all about? In what appears to be a healthy reaction to a quasi-exclusive emphasis on the social and political elements of the conflicts surrounding the bull, major scholars of Jansenism have lately advocated an approach that 1 See the review article by William H. -
The Wars of the Roses
Unit 2: Roman Church and the Rise of the Papal State © Jason Asbell, 2019 Unit 2: Roman Church and the Rise of the Papal State © Jason Asbell, 2019 © Jason Asbell, 2019 © Jason Asbell, 2019 © Jason Asbell, 2019 SW India evangelized 1st Cent. AD Manicheanism was a Gnostic belief that was semi-Christian, but believed in a dualistic cosmology in which Good and Evil were equally powerful – this belief system lasted a long time…eventually almost all Manichean believers assimilated into either more mainstream versions of Christianity, Buddhism, or Islam © Jason Asbell, 2019 Unit 2: Roman Church and the Rise of the Papal State © Jason Asbell, 2019 St. Miltiades: First African Pope. First pope after the end of the persecution of Christians through the Edict of Milan (313 AD). Presided over the Lateran council of 313. St. Sylvester I: 1st Council of Nicaea (325). Built St. John Lateran, Santa Croce in Gerusalemme and Old St. Peter's Basilica. Stated recipient of Donation of Constantine (later shown to be a forgery) Papal Reigns: St. Miltiades to St. Gregory I "the Great" MILTIADES INNOCENT I FELIX III (II?) JOHN II (2 JULY 311 – 10 JAN 314) (21 DEC 401 – 12 MARCH 417) (13 MARCH 483 – 1 MARCH 492) (2 JAN 533 – 8 MAY 535) MARK BONIFACE I ANASTASIUS II VIGILIUS (336) (28 DEC 418 – 4 SEP 422) (24 NOV 496 – 19 NOV 498) (29 MARCH 537 – 7 JUNE 555) LIBERIUS SIXTUS III HORMISDAS JOHN III (17 MAY 352 – 24 SEP 366) (31 JULY 432 – 18 AUG 440) (20 JULY 514 – 6 AUG 523) (17 JULY 561 – 13 JULY 574) SIRICIUS HILARIUS FELIX IV PELAGIUS II (17 DEC 384 – 26 NOV -
Baptist History and Distinctives
Baptist History and Distinctives What’s The Big Deal About Being a Baptist? "Ye should earnestly contend for the faith which was once delivered unto the saints." (Jude 1:3) STUDENT EDITION NAME ___________________________________ By Pastor Craig Ledbetter, Th.G., B.A. Part of the Teaching Curriculum of Cork Bible Institute Unit B, Enterprise park Innishmore, Ballincollig, Cork, Ireland +353-21-4871234 [email protected] www.biblebc.com/cbi © 2018 Craig Ledbetter, CBI Baptist History and Distinctives Table of Contents Introduction .................................................................................................................... 3 Baptist Ignorance ............................................................................................................ 6 First Century Patterns to Follow ....................................................................................... 9 The Right Kind of Baptist ................................................................................................27 A Brief History of the Baptists .........................................................................................37 Baptists in America .........................................................................................................55 Baptist History Chart ......................................................................................................62 Baptists in Modern Europe ..............................................................................................64 Bibliography ...................................................................................................................66 -
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. -
Trinitarian/Christological Heresies Heresy Description Origin Official
Trinitarian/Christological Heresies Official Heresy Description Origin Other Condemnation Adoptionism Belief that Jesus Propounded Theodotus was Alternative was born as a by Theodotus of excommunicated names: Psilanthro mere (non-divine) Byzantium , a by Pope Victor and pism and Dynamic man, was leather merchant, Paul was Monarchianism. [9] supremely in Rome c.190, condemned by the Later criticized as virtuous and that later revived Synod of Antioch presupposing he was adopted by Paul of in 268 Nestorianism (see later as "Son of Samosata below) God" by the descent of the Spirit on him. Apollinarism Belief proposed Declared to be . that Jesus had by Apollinaris of a heresy in 381 by a human body Laodicea (died the First Council of and lower soul 390) Constantinople (the seat of the emotions) but a divine mind. Apollinaris further taught that the souls of men were propagated by other souls, as well as their bodies. Arianism Denial of the true The doctrine is Arius was first All forms denied divinity of Jesus associated pronounced that Jesus Christ Christ taking with Arius (ca. AD a heretic at is "consubstantial various specific 250––336) who the First Council of with the Father" forms, but all lived and taught Nicea , he was but proposed agreed that Jesus in Alexandria, later exonerated either "similar in Christ was Egypt . as a result of substance", or created by the imperial pressure "similar", or Father, that he and finally "dissimilar" as the had a beginning declared a heretic correct alternative. in time, and that after his death. the title "Son of The heresy was God" was a finally resolved in courtesy one. -
Christology and the 'Scotist Rupture'
Theological Research ■ volume 1 (2013) ■ p. 31–63 Aaron Riches Instituto de Filosofía Edith Stein Instituto de Teología Lumen Gentium, Granada, Spain Christology and the ‘Scotist Rupture’ Abstract This essay engages the debate concerning the so-called ‘Scotist rupture’ from the point of view of Christology. The essay investigates John Duns Scotus’s de- velopment of Christological doctrine against the strong Cyrilline tendencies of Thomas Aquinas. In particular the essay explores how Scotus’s innovative doctrine of the ‘haecceity’ of Christ’s human nature entailed a self-sufficing conception of the ‘person’, having to do less with the mystery of rationality and ‘communion’, and more to do with a quasi-voluntaristic ‘power’ over oneself. In this light, Scotus’s Christological development is read as suggestively con- tributing to make possible a proto-liberal condition in which ‘agency’ (agere) and ‘right’ (ius) are construed as determinative of what it means to be and act as a person. Keywords John Duns Scotus, ‘Scotist rupture’, Thomas Aquinas, homo assumptus Christology 32 Aaron Riches Introduction In A Secular Age, Charles Taylor links the movement towards the self- sufficing ‘exclusive humanism’ characteristic of modern secularism with a reallocation of popular piety in the thirteenth century.1 Dur- ing that period a shift occurred in which devotional practices became less focused on the cosmological glory of Christ Pantocrator and more focused on the particular humanity of the lowly Jesus. Taylor suggests that this new devotional attention to the particular human Christ was facilitated by the recently founded mendicant orders, especially the Franciscans and Dominicans, both of whom saw the meekness of God Incarnate reflected in the individual poor among whom the friars lived and ministered. -
Lecture Notes
“Modern, Anti- and Post- Modern Augustines” for “In Dialogue with Augustine” Villanova University July 23-27, 2001. An intensive seminar (three hours, Monday through Friday). Fifteen Hours Taking Descartes’ use and reworking of Augustine as defining his modern reception, the course will examine this modern Augustine, its developments, the alternatives to it and reactions against it. Topics and figures considered will include Early Modern Augustinian predecessors of Descartes like Jean Calvin, Richard Hooker and the Cardinal de Bérulle; fellows in the Cartesian project to employ an Augustinian logic for a revolution in the Christian relation to the cosmos like Galileo; the continuation of Augustinian scholasticism; the modern Augustinian reactions against modern secularity like those of Pascal, his Jansenist friends, and Kierkegaard; continuations of Augustinian Christian Platonism in the Cambridge Platonists, Ontologism, German Idealism, and in the retrieval of the Fathers of the Church. Other Twentieth-century interpretations will include the reassertion of a modern Augustinianism with Phenomenology, Charles Taylor and Stephen Menn and its opposite in the Protestant Orthodoxy of Karl Barth and his postmodern heirs, Jean-Luc Marion and Radical Orthodoxy. Finally, connections of these with the Jewish Augustine of Jacques Derrida and the revival of theurgic Neoplatonism will be considered. The aim will be to demonstrate the mutual dependence of the modern and anti-modern, the philosophical and religious forms of our following of Augustine. A Note on the Reading List It is not intended that every item on the list be required for each participant, although it will be clear that some of the readings are necessary for everyone. -
Proper and Improper Partiality and the Preferential Option for the Poor
Theological Studies 54 (1993) PROPER AND IMPROPER PARTIALITY AND THE PREFERENTIAL OPTION FOR THE POOR STEPHEN J. POPE Boston College ΓΤΊΗΕ PREFERENTIAL ΟΡΠΟΝ for the poor has become a major theme in X contemporary Catholic ethics,1 and, like many significant theo logical innovations, it is highly contested.2 In this essay I would like to address the complaint that the preferential option constitutes a form of unjust partiality. I argue that it does indeed constitute a form of par tiality but that, far from being morally pernicious, this partiality is morally justified and, indeed, required. My argument is that the pref erential option, properly understood, appeals to an expansion rather than contraction of love and wisdom, and that this form of partiality must not be associated with those forms which encourage a disregard for fairness, a distortion of truth seeking, and a narrowing of the uni versal love of God. The argument is directed both to advocates of the 1 The phrase itself was first officially endorsed at the Second General Conference of Latin American Bishops (CELAM) in Puebla, Mexico, in 1979, but most scholars trace its proximate origin, at least in substance, to the previous episcopal conference in Medel- lin, Colombia, in 1968 (see Liberation Theology: A Documentary History, ed. Alfred T. Hennelly [Maryknoll, N.Y.: Orbis, 1990] chaps. 10 and 12). John Paul Π traces its proximate source in the life of the recent Church not to Medellin but to Lumen gentium no. 8, which observes that the Church "recognizes in the poor and the suffering the likeness of her poor and suffering Founder.