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Journal articles on the topic 'Apostolate of the Laity'

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Published: 16 June 2023

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1

Dyduch, Jan. "Udział kardynała Karola Wojtyły w pracach Rady Świeckich." Prawo Kanoniczne 39, no. 1-2 (June 5, 1996): 3–16. http://dx.doi.org/10.21697/pk.1996.39.1-2.01.

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The Post Conciliar renewal of the Church tended to engage the laity in its apostolic activity. It required global organization and co-ordunation. This task was assumed by the Council for the Laity, established by Pope Paul VI on January 6, 1967. Cardinal Karol Wojtyła was its consultant for almost ten years. While taking part in the Concil’s work, he carefully watched that its action would be based on the teaching and instructions of Vatican II, extendig its interest to the entire lay apostolate. He attached great importance to the question that the Council for the Laity should deal, not only with Catholic organizations, but also with other forms of lay apostolate activities. It was his desire that the Council would be composed of the laity of the universal Church and would be its representative. While elaborating the method of procedure, he stressed the need for Council’s cooperation, not only with Catholic organizations, but also with National Conferences of Catolic Bishops, especially with their Catholic Laity Committees. Cardinal K. Wojtyła himself, being a chairman of the Lay Apostolate Committee of the Episcopate of Poland, took utmost care about keeping intense and fruitful contacts with the Council for the Laity.

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2

Dewantara, Agustinus Wisnu. "KERASULAN AWAM DI BIDANG POLITIK (SOSIAL-KEMASYARAKATAN), DAN RELEVANSINYA BAGI MULTIKULTURALISME INDONESIA." JPAK: Jurnal Pendidikan Agama Katolik 18, no. 9 (October 17, 2017): 3–15. http://dx.doi.org/10.34150/jpak.v18i9.48.

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The political responsibility is important, not because of the need for the love of the homeland and the challenge of the disintegration of the nation in multicultural sphere, but must be born of deep Christian faith. This paper specifically addresses to the lay apostolate in socio-politics-society. The Catholic laity was also called to be salt and light in the political world. The emergence of some form of practical theology (such as liberation theology and political theology) affirms that concern. The theme of the laity will be juxtaposed with a review of the "political attitude" voiced by the prophets in Scripture. The hope is that the laity will become more aware of its social-political calling as part of the faithful life to sound prophetic voice in the world. The struggle of the Church into a prophetic power largely depends on the laity (and of course in good cooperation with the priests). The laity today are called to be new prophets to proclaim the truth without becoming part of the defilement itself

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3

Hahnenberg, Edward P. "Apostolate, Ministry, Mission: The Legacy of Vatican ii's Teaching on the Laity." Toronto Journal of Theology 32, no. 2 (December 2016): 233–49. http://dx.doi.org/10.3138/tjt.4202d.

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4

Dyduch, Jan. "Duszpasterski i kanoniczny wymiar wizytacji parafii." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 21–30. http://dx.doi.org/10.21697/pk.2001.44.1-2.02.

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The canonical visitations of parishes are the essential instrument of the bishop’s pastoral ministry. The legislator requires to conduct them systematically in such a way that the entire diocese could be visited during the period of five years. Subjects to the visitations are persons, Catholic institutions, also sacred places and objects remaining on the territory of the given parish. The parish visitation should become the joint pastoral action of the bishop, the priests, the religious and the laity; action permeated with loving concern for souls. The bishop inspects all departments of apostolate and pastoral ministry in the parish, its administration and financial status. During his visitation, the bishop performs his mission of teaching, sanctifying and governing.

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Graus, Andrea. "A ‘divine mission’ to sanctify the laity: French mystic laywomen and the lay apostolate before Vatican II." Women's History Review 29, no. 1 (March 14, 2019): 56–73. http://dx.doi.org/10.1080/09612025.2019.1590501.

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6

Mullins, Patrick James. "A (Lay) Catholic Voice Against a National Consensus." Pólemos 15, no. 1 (April 1, 2021): 121–37. http://dx.doi.org/10.1515/pol-2021-2004.

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Abstract In both a canon law student’s essay and in oral remarks to the 2017 Onclin Chair conference at KU Leuven, the author critiques his own country’s closed border consensus excluding admission of boat people. He argues this political consensus in Australia is at odds with the celebrated national identity of Australians. Moreover, the author identifies that the closed border consensus is contrary to the Gospel, because it does not welcome the stranger and because it betrays the universality of the love of neighbour which the Gospel demands. The author argues that the voice of the Catholic lay person is not to remain silent, but is to speak out against the injustice of the policy because the Gospel, the magisterium of the Second Vatican Council in its decree on the Apostolate of the laity, the Canon law, Catholic moral theology and the dictates of conscience all demand the articulation of a contrary view.

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7

Beentjes, Simon. "Political Mission of the ‘Clericalized Laity’ : Religion and Politics in the Catholic Student Movement in the Netherlands, 1918-1940." Trajecta. Religion, Culture and Society in the Low Countries 28, no. 2 (December 1, 2019): 241–69. http://dx.doi.org/10.5117/tra2019.2.004.been.

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Abstract This article addresses the political engagement of Catholic students in the Netherlands during the inter-war period. Recently there has been an increased academic interest both nationally and internationally, in juvenile and radical Catholicism in the inter-war years. In the Netherlands, the magazine De Gemeenschap and the girls’ movement De Graal are important examples of the radical Catholicism of the youth. Though the religious activism of these Catholic youth groups has been studied extensively, we still do not know much about their involvement in politics and more specifically, their interaction with the Catholic party. This article looks at how the activation of the laity affected the political engagement of Dutch Catholic students. Based on ideas about Catholic Action and the importance of a lay apostolate for the rechristianization of society, Catholic students established new groups for religious and political activism. As these groups were neither installed nor controlled by the hierarchy, they formulated alternative political interpretations of Catholicism. Thus, the youth challenged the religious legitimacy of the Catholic party, whose politicians listened to them only reluctantly.

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8

고준석. "Apostolate calling of women christian laty in church doctrin." Catholic Theology ll, no. 17 (December 2010): 169–202. http://dx.doi.org/10.36515/ctak..17.201012.169.

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9

Fiałkowski, Marek. "Formation of Lay Catholics: Franciscan Inspirations." Religions 13, no. 8 (July 27, 2022): 686. http://dx.doi.org/10.3390/rel13080686.

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Currently, the formation of lay Catholics is one of the key tasks of the Church. The Synod of Bishops, Towards a Synodal Church: Communion, Participation, and Mission, convened by Pope Francis, served as a reminder of this. In its new format, i.e., phased consultations and meetings, the Synod calls for the involvement of lay Catholics in listening to one another and recognising directions for the Church renewal. This emphasises the need for an ongoing effort to form the faithful. There are many suggestions in the Church for the formation of lay Catholics. Franciscan spirituality, which continues to inspire and attract people, is one of these suggestions. In his teaching, the current pope likes to refer to St. Francis of Assisi, drawing from his writings and example of life. This work aimed to present selected elements of Franciscan spirituality that seem useful in the formation of lay Catholics for their service in the Church and the world. Six elements that can be drawn from rich Franciscan spirituality were analysed and they seem relevant for today’s Church: fidelity to the Church, openness to the world and rejection of its evil, apostolate “in via”, promotion of the laity, poverty at the service of the Gospel, and openness to the people rejected by society. The discussion of these elements is preceded by a synthetic presentation of the nature and purpose of the formation of lay Catholics.

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10

Flanagan, Brian P. "IV. LGBTQ+ Lay Catholics Co-Creating the Church." Horizons 49, no. 1 (June 2022): 216–27. http://dx.doi.org/10.1017/hor.2022.8.

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As the other articles in this roundtable suggest, Catholics in the United States in the second half of the twentieth century were able to draw upon a long tradition of lay involvement in various lay apostolates, the renewed teaching on the role of the laity proclaimed at the Second Vatican Council, and the worldwide presence of forms of international lay organizations, including Pax Romana and Catholic student movements. Additional contributions to this discussion could easily include some of the other official and institutionalized forms of lay involvement that proliferated in the twentieth century—the rise of various new ecclesial movements such as Opus Dei, Focolare, and the Communità Sant'Egidio; the Catholic Family movement and other forms of lay-led renewal at the national and parish level that pursued the conciliar vision of the universal call to holiness with enthusiasm and persistence; the entry of thousands of laypeople into ministries and teaching roles previously restricted, in practice if not always in statute, to the ordained and to members of religious communities; and the particular roles of lay Catholics with historically oppressed or marginalized racial and ethnic identities in finding a voice in postconciliar Catholicism.

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11

Frank, Georgia. "Laity Lives." Studies in Late Antiquity 5, no. 1 (2021): 119–27. http://dx.doi.org/10.1525/sla.2021.5.1.119.

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12

Merino Antolínez, OP, Jesús. "Theology of the Prison Apostolate." Philippiniana Sacra 40, no. 118 (2005): 91–122. http://dx.doi.org/10.55997/ps1002xl118a2.

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13

Jacobs, J. Y. H. A. "Continuïteit en Discontinuïteit Bij de Vormgeving aan een Ideaal." Het Christelijk Oosten 49, no. 3-4 (November 29, 1997): 259–81. http://dx.doi.org/10.1163/29497663-0490304003.

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Some Reflections on 70 Years Apostolate for the Oriental Churches (AOK) This article looks back upon 70 years AOK. It was founded in 1927 under the name ‘The Apostolate of Reunion’. The aim of this foundation was rapprochement between the Churches of Eastern and Western traditions in order to come to one (‘whole’) Church, by means of prayer, study, financial support and action from the Netherlands. This review traces the continuity and the discontinuity in the process of the realization of this ideal. The self-images expressed on the occasion of earlier jubilees are analysed and compared with the genesis of the Apostolate (1921-1927). Finally the discontinuities and changes in that self-image during the decades after the foundation and the tasks to be fulfilled are shown. A picture of the future follows naturally from this review.

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14

Kelly, James R., William D'Antonio, James Davidson, Dean Hoge, and Ruth Wallace. "American Catholic Laity." Journal for the Scientific Study of Religion 29, no. 3 (September 1990): 416. http://dx.doi.org/10.2307/1386482.

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15

Rae, John. "Appeal to the laity." Nature 318, no. 6042 (November 1985): 120. http://dx.doi.org/10.1038/318120a0.

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16

Diehl, William E. "Ecumenism and the Laity." Review & Expositor 85, no. 4 (December 1988): 637–44. http://dx.doi.org/10.1177/003463738808500403.

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17

Richards, Sue. "Conspiracy against the laity?" Public Money & Management 10, no. 4 (December 1990): 6–7. http://dx.doi.org/10.1080/09540969009387620.

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18

Ritchie, Nélida. "Laity and Contextual Theology." Ecumenical Review 45, no. 4 (October 1993): 384–87. http://dx.doi.org/10.1111/j.1758-6623.1993.tb02880.x.

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19

Appiah, Evelyn. "Laity and Inclusive Community." Ecumenical Review 45, no. 4 (October 1993): 437–42. http://dx.doi.org/10.1111/j.1758-6623.1993.tb02891.x.

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20

Umezinwa, CC. "The Apostolate of the Igbo Church Musicians." African Research Review 9, no. 3 (July 9, 2015): 125. http://dx.doi.org/10.4314/afrrev.v9i3.11.

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21

Bernard, Edith. "LEADERS AND WORKERS IN THE MISSIONARY APOSTOLATE." International Review of Mission 90, no. 358 (July 2001): 264–69. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00292.x.

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22

LE TOURNEAU, DOMINIQUE. "The duty-right to apostolate (remarks on canon 211)." Prawo Kanoniczne 57, no. 4 (November 8, 2014): 13–35. http://dx.doi.org/10.21697/pk.2014.57.4.02.

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The faithful have the native right o proclaiming the faith, right which concerns first of all the whole Church, as it was reminded by the II Vatican Council. As far as the faithful are concerned, this duty-right is connected with can. 210 about sanctity of life and can. 225 §1 on working to expand the divine message of salvation throughout the entire world. The Author deals also with the notion of proselytism, which is not always correctly understand.Part II of the present work present “the actors of apostolate”. To exercise their function in the Church and in the world, their right to associate must be recognized and protected so that they be able to do individual apostolate, which does not prevent them from participating in the apostolate organised by the hierarchy of the church. Canon 211 appears to be an essential norm in the Code, and is a direct consequence of secularity of lay people. Anyway, the faithful are subject to a certain control by the diocesan bishop as moderator of the entire ministry of the Word (can. 756 § 2).Concluding, the Author deplore that a true protection of the rights of the faithful is still largely missingin the church.

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23

Joshua O. Ayiemba; Rose, A. Mwonya, Paul K. Gakuna; Fredrick O. Juma;. "Assessing the Challenges Facing the Laity in their Participation in Evangelisation in Njoro Parish of Nakuru County Kenya." Editon Consortium Journal of Arts, Humanities and Social Studies 1, no. 2 (October 30, 2019): 119–33. http://dx.doi.org/10.51317/ecjahss.v1i2.82.

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This study assessed the challenges facing the laity in their participation in evangelisation in Njoro Parish of Nakuru County Kenya. The study employed a descriptive survey research design. The target population included the Catholic faithful and the priests. The 181 participants were selected using purposive sampling. Data was collected using group discussions, questionnaires and interviews. Different questionnaires were administered for priests (PQ), catechists (CQ) and the laity (LQ). Reliability of the tools was tested using split-half method. A reliability coefficient of 0.5 and above was accepted. Descriptive statistics was used. SPSS programme was used to analyse data and was presented using frequency tables, percentages and charts. The study found out that evangelisation by the laity needs strengthening and that collaborative ministry is necessary for Njoro parish to realise its goal of evangelisation. The results also showed that some of the Christians are passive mainly due to lack of training and reluctance of the laity and the clergy to involve them in evangelisation process. The study observed that the laity needs training in pastoral field so that they could be actively engaged in pastoral activities of the parish. The clergy also needs to sensitise the laity on their role in evangelisation so that they can be effective. The study concludes that challenges of evangelisation calls for a new vision of understanding in order to concretely impact the faith.

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Suprobo, Nicolaus Agung. "Model-Model Partisipasi Kaum Awam Katolik dalam Ekumenisme Berdasarkan Imaji-Imaji Biblis dan Inspirasi Teologis." MELINTAS 36, no. 3 (December 1, 2020): 329–59. http://dx.doi.org/10.26593/mel.v36i3.5387.

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History shows that there were divisions within the Church. After the Second Vatican Council the Catholic Church began to be more open in contributing efforts for the restoration of Christian unity. One of the results is the publication of Unitatis Redintegratio. In this document Art. 5, it is emphasised that ecumenism is the responsibility of all members of the Church, including the laity. Hence the participation of the laity is important in the process of restoring unity among Christians. The apparently low participation of Catholic laity in ecumenism might have been due to the risk of blurring their identity as Catholics. Based on this issue, this article offers models of participation for Catholic laity in ecumenism. Models are offered for the reason that they are flexible, can be interpreted according to the contextual challenges, and contain patterns of relationship that can help Catholic laity take initiatives in promoting dialogue. Five models offered in this article are model of faith conversation, model of friendship, model of sharing of spiritual wealth, model of dialogue of life, and model of familial visits. These five models can encourage close interpersonal relationships and are inclusive in their characteristics, so that the laity can use them spontaneously and independently in establishing relationships. Through these models, Catholics are motivated to contribute to the Church’s efforts towards unity and to participate more actively in the ecumenical dialogue and cooperation.

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25

Martin, Lucinda. "More than Piety." Church History and Religious Culture 98, no. 1 (April 9, 2018): 1–29. http://dx.doi.org/10.1163/18712428-09801024.

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Abstract Histories of Early Modern religion in Europe typically contrast the activities of ordained theologians with those of laity. The thought and writings of the former usually constitute “theology” and those of the latter “piety.” The result has long been a divided history. Confessional church historians have written histories that were essentially genealogies of (male) officer holders, while scholars of folklore, culture or literature analyzed the contributions of laity. Since the so-called cultural turn, the contributions of laity as organizers, transmitters and patrons of Early Modern religious movements are being recognized. What has been less studied are the intellectual achievements of laity, many of whom possessed deep knowledge of theology, history, and ancient languages and played important roles in Early Modern religious history. This article provides an overview of the main issues and the development of lay theology in the period and argues for increased study of the phenomenon.

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26

Supple, Jennifer F. "The Role of the Catholic Laity in Yorkshire, 1850–1900." Recusant History 18, no. 3 (May 1987): 304–17. http://dx.doi.org/10.1017/s0268419500020638.

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THE ROLE of the laity in the Church is a topic of great interest today. Since the second Vatican Council the part which the people could, and should, play in the Church has been discussed at length, and the shortage of priests has led to demands for the laity to become more actively involved in spiritual affairs. Some, however, still maintain that spiritual tasks must be left to the ordained, but would like to see the laity take a much more active role, as Catholics, in the secular sphere, representing and defending Catholic values in public life. In the light of the current debate, it is interesting to look at the role of the laity in the Catholic Church in Yorkshire during the last century. At that time, too, there was a shortage of priests, while the role of Catholics in public life did not always fulfil the desires of Church leaders.

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27

Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Aparecida (2007)." Revista Eclesiástica Brasileira 74, no. 293 (October 19, 2018): 78–102. http://dx.doi.org/10.29386/reb.v74i293.549.

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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Quinta Conferência Episcopal Latino-americana, realizada na cidade de Aparecida – SP (Brasil), no ano de 2007. Nessa Conferência, os bispos retomaram a reflexão sobre o laicato apresentada nas Conferências de Medellín (1968), Puebla (1979) e Santo Domingo (1992), dentro de um novo contexto eclesial e social. A proposta é apresentar os vários momentos de realização da Conferência de Aparecida, focando o Documento Conclusivo no que diz respeito à temática do laicato. O ponto de partida da reflexão é que o laicato, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e limites e, ao mesmo tempo, com esperança e utopia. Essa interpretação sobre o leigo contribui para entender os impasses e anseios ainda presentes neste novo milênio, que expressa uma Igreja dinâmica e inserida na realidade social e eclesial do momento atual. O entendimento dos bispos latino-americanos sobre o laicato, expresso no Documento Conclusivo de Aparecida, reforça o reconhecimento da importância dos leigos como protagonistas na estrutura interna da Igreja e na relação com a sociedade.Abstract: This article studies the comprehension of the Ecclesiastical Magisterium about the laity in the Fifth Latin American Episcopal Conference held in the city of Aparecida, São Paulo, Brazil, in 2007. In this Conference the bishops resumed the reflexion about the laity presented in the Conferences in Medellín (1968), Puebla (1979) and Santo Domingo (1992), within a new ecclesial and social context. The proposal is to present various moments of the Conference in Aparecida, focusing on the Conclusive Document, with reference to the laity issue. The beginning of the reflexion concerns to the fact that the laity, in the conception of the latin american Ecclesiastical Magisterium, has had a historical and doctrinal development, with challenges and limits but with hope and utopia at the same time. This interpretation about the laity contributes to understand the impasses and expectations present in this new millenium, which expresses a dinamic Church embedded within the social and ecclesial reality of the current moment. The understanding of the latin american bishops about the laity, expressed in the Conclusive Document of Aparecida, reinforces the recognition of the laity importance as the protagonists in the internal structure of the Church and in the relashionship with the society.Keywords: Laity. Latin America. Ecclesiastical magisterium. V Conference. Aparecida.

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28

Rearden, Myles. "Pierre de Bérulle's Apostolate of the Incarnate Word." Irish Theological Quarterly 72, no. 2 (May 2007): 187–200. http://dx.doi.org/10.1177/0021140007082167.

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29

Thompson, K. ""No One Cares, Apostolate": What Social Cheating Reveals." Games and Culture 9, no. 6 (October 16, 2014): 491–502. http://dx.doi.org/10.1177/1555412014552521.

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30

Mendonsa, Lester. "Selected Pre-conciliar Juridical Elements of Lay Apostolate." Philippiniana Sacra 58, no. 176 (2023): 295–322. http://dx.doi.org/10.55997/2003pslviii176a3.

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31

McBride, Daniel. "Laundered Gnosis for the Laity." Method & Theory in the Study of Religion 1, no. 1 (1989): 115–20. http://dx.doi.org/10.1163/157006889x00259.

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32

France, Alan W., William B. Lalicker, and Chris Teutsch. "Perpetrating Fraud upon the Laity?" College Composition and Communication 52, no. 2 (December 2000): 278. http://dx.doi.org/10.2307/358498.

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33

Cole, Curtis. ""A CONSPIRACY AGAINST THE LAITY"." Canadian Review of American Studies 21, no. 1 (May 1990): 85–90. http://dx.doi.org/10.3138/cras-021-01-08.

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34

Liddell, Edwin E., Norma A. Wylie, and Roy B. Nash. "Clinical Pastoral Education for Laity." Journal of Health Care Chaplaincy 3, no. 1 (August 23, 1990): 53–63. http://dx.doi.org/10.1300/j080v03n01_06.

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35

Kelly, William J. "A Theology of the Laity." Newman Studies Journal 3, no. 2 (2006): 32–48. http://dx.doi.org/10.5840/nsj20063223.

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36

Leonard, Bill J. "Southern Baptists and the Laity." Review & Expositor 84, no. 4 (December 1987): 633–47. http://dx.doi.org/10.1177/003463738708400405.

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Leonard, Bill J. "The Church and the Laity." Review & Expositor 85, no. 4 (December 1988): 625–35. http://dx.doi.org/10.1177/003463738808500402.

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38

Anhelm, Fritz Erich. "Civil Society and the Laity." Ecumenical Review 45, no. 4 (October 1993): 447–53. http://dx.doi.org/10.1111/j.1758-6623.1993.tb02893.x.

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39

Radford, John. "A conspiracy against the laity?" PsyPag Quarterly 1, no. 77 (December 2010): 11–13. http://dx.doi.org/10.53841/bpspag.2010.1.77.11.

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40

양금희. "A Study on Education for the Laity Based on the Theology of the Laity." Korea Presbyterian Journal of Theology 46, no. 4 (December 2014): 389–418. http://dx.doi.org/10.15757/kpjt.2014.46.4.015.

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41

Park, Cheonghwan, and Kyungrae Kim. "A Survey of the Attitudes Concerning the Role of the Laity in Korea’s Jogye Order." Religions 10, no. 12 (November 27, 2019): 650. http://dx.doi.org/10.3390/rel10120650.

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Despite its 17-century-long history, Korean Buddhism is currently undergoing a crisis. In addition to the declining number of lay practitioners, Korea’s largest Buddhist order, the Jogye Order (K. Daehan Bulgyo Jogyejong, hereafter “JO” or “the order”), is facing a significant drop in monastic recruitment. Compounding this crisis, a series of scandals within the order’s monastic leadership have caused widespread loss of confidence among the order’s laity. In addition to calls for greater financial transparency and moral accountability for JO monastics, many reformers are demanding greater lay participation within the order’s political hierarchy, challenging the centuries-old roles assigned to monastics and laity. However, these challenges have failed to produce any practical changes within the order while its monastic establishment continues espousing rhetoric reinforcing monastic authority and its supremacy over the laity. In light of these crises, this paper will conduct a perfunctory examination of the attitudes the JO’s monastic establishment exhibits towards its lay supporters and the roles it expects for them. Utilizing, in part, previously unpublished internal JO documents, this paper will begin by investigating monastic attitudes expressed towards the laity in the order’s 2015 General Meeting of the Four-fold Assembly as well as the ensuing debate over these roles in Korea’s Buddhist media. This paper will then explore how the laity are viewed within the JO’s lay education program, additionally examining how the needs and concerns of the laity are addressed in introductory textbooks used within this program. While not exhaustive, by examining this variety of sources, this paper seeks to clarify the roles the JO’s monastic establishment expects for its lay supporters and interrogate whether such attitudes are sustainable as the order attempts to respond effectively to the crises it currently faces.

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Biryukova, Yu A. "The problem of maintaining balance of liberal and conservative principles at the congresses of clergy and Laity of Southern Russia in 1917." Omsk Scientific Bulletin. Series Society. History. Modernity 6, no. 4 (2021): 17–25. http://dx.doi.org/10.25206/2542-0488-2021-6-4-17-25.

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The article examines the congresses of clergy and laity that took place after the February Revolution of 1917 in the South of Russia — on the Don, Stavropol and Kuban, which were the part of the movement propagated throughout the country. It marked the broad inclusion of clergy and laity in the reform of the synodal system of relations and the solution of accumulated intra-church problems. The author examines the nature of the expansion of the participation of parish clergy and laity in church administration, the participation of diocesan bishops in these processes, the question of how the participants of the congresses imagined combining these ideas with the traditional hierarchical structure of the Church. The study is based on the protocols of the congresses of the clergy and laity and the discussion of their decisions on the pages of the periodical press of that time. The author comes to the conclusion that the congresses of the South of Russia have shown a desire to unite all members of the church community, without violating the traditional right of diocesan bishops to church governance. The revolt against the episcopal authority has passed the Cossack territories. In the inclusion of lower clergy and laity in the church administration, their participants saw the implementation of the principles of conciliarity. The most important component of the reform was the inclusion of laypeople in the church administration bodies of different levels, which took place at the initiative of the clergy as a whole.

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Soare, Ovidiu. "Apostolatul creștin și social în perioada arhipăstoririi patriarhului Iustin Moisescu." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 150–61. http://dx.doi.org/10.35219/teologie.2019.04.

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The study highlights the main internal and external directions for the promotion and execution of the Christian and Social Apostolate, which Patriarch Iustin was concerned about, notably the ones presented in 1977, his first year of being patriarch. It was a very eventful year, with many events carrying a strong spiritual and social burden. We mention here the passing away of Patriarch Justinian and then earthquake of March 4 – two events that happened within a few weeks of each other. There are two additional events: the enthronement of the Iustin, archbishop of Moldova and Suceava as the patriarch of the Romanian Orthodox Church, and the Centenary of Independence 1877-1977. All these events were coordinated with wisdom and balance by Patriarch Iustin. He always showed through his actions that good understanding, faith, sacrifice, the love of nation and country, pace and brotherly love are the main guidelines of realising a true Christian and Social Apostolate in the Romanian Orthodox Church.

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Supriyadi, Agustinus. "MEMBANGUN SEMANGAT KERASULAN REMAJA KATOLIK DALAM KONTEKS MASYARAKAT PLURALIS DI INDONESIA." JPAK: Jurnal Pendidikan Agama Katolik 17, no. 9 (April 17, 2017): 3–14. http://dx.doi.org/10.34150/jpak.v17i9.42.

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Catholic teens Indonesia is part of the Church in Indonesia and the Indonesian people. Indonesia consists of thousands of islands that stretched from Sabang to Merauke. This fact opens the possibility of a fairly wide occurrence of the encounter between cultures and simultaneous cross-cultural. This diversity is certainly a logical consequence to an enrichment of civilizations and diversity (plurality), although also contains elements of the loss. Plurality of Indonesian society on the one hand can make the Catholic teens swept away in the swift currents of the community to lose our identity or conflict. However Plurality can also awaken in the Catholic teen award nature between one race to the other races, between ethnic or tribal one with the other tribes, between groups with one another. In a pluralistic society such as this, the Catholic teens called to the apostolate. Through the act of self-discovery, live in love and have a sense of tolerance of differences is the real form of the apostolate.

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Taft, R. F. "What is the Role of the Laity in the Church? The Laity are the Church!" Quarterly Journal of St. Philaret's Institute, no. 37 (2021): 43–73. http://dx.doi.org/10.25803/sfi.2021.37.1.003.

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Rundjan, Edi, Hikman Sirait, and Finky Kantohe. "PLEDOI PAULUS ATAS KERASULANNYA." Way Jurnal Teologi dan Kependidikan 5, no. 2 (October 30, 2019): 101–12. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v5i2.7.

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Some of the purposes of writing this research are to understand Paul's intentions in Galatians 1 and 2 of his Apostolic Pleidio; To find answers to problems and questions about Paul and his Apostleship. Because this question has major implications for understanding the Bible and also today's life; So that God's servants can make this research as a reference to understand the importance of accountability for the service of each person, so that the call can be more interpreted. The research method used is a qualitative method with a synchronous approach and uses library study (library research). A clear basis of service will lead to more effective service, it is also acceptable not to bring those served in the wrong direction. Apostles Called, Chosen and Sent directly by Jesus. The researcher found that, Paul's first defense of his apostolic validity was the basis of his calling, election and sending which he received directly from Jesus Christ. In the same section regarding the discussion of Galatians 1:13-24, Paul's apostolate not only theoretically he said was something he received directly from Jesus Christ, but he also testified of his personal encounter with Jesus was the starting point for Paul's conversion and the beginning of the apostolate is given. Paul fulfills the same apostolic criteria as the other apostles. The research tries to give an understanding of the importance of the responsibility of every servant of God for the call of service received and do in the life of a servant of the Lord by turning to Paul who is responsible for his legal call to questions that are doubtful his apostolate.

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Mo, Wei. "Assessing Jesuit Intellectual Apostolate in Modern Shanghai (1847–1949)." Religions 12, no. 3 (February 28, 2021): 159. http://dx.doi.org/10.3390/rel12030159.

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The various endeavors led by Jesuits under the auspices to the Plan Scientifique du Kiang-Nan (Scientific Plan for the Jiangnan region) constituted a defining moment in the history of their mission in modern China. The Jesuits aimed to found a scientific capital that would also constitute the base of their East Asian mission, a project that led to a far-reaching engagement in education and sciences. The multiple projects they undertook were located within the framework of Western knowledge. The traditional Jesuit strategy adapted itself to a new context by encouraging a constructive and fruitful interaction between religion and science. Jesuit intellectual apostolate included not only research but also the dissemination of technologies and knowledge central to the rise of modernity in China. The entry into this country of well-educated, deeply zealous Jesuit missionaries along with their observations on the social and political changes taking place decisively contributed to the modernization of Shanghai and to the emergence of multi-perspective narratives about the destiny of the city. Assessing the Jiangnan-based Jesuits’ continuous efforts as well as the challenges and contradictions they met with help us to integrate the seemingly conflicting ethos of Christian mission and scientific quest into a reframed perspective of global history.

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Lux-Sterritt, Laurence. "Mary Ward's English Institute: The Apostolate As Self-Affirmation?" Recusant History 28, no. 2 (October 2006): 192–208. http://dx.doi.org/10.1017/s0034193200011249.

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Mary Ward (1585–1645) is known as the foundress of the Institute of the Blessed Virgin Mary, an Order of women which continues to educate thousands of girls around the world. During the first decades of the seventeenth century, her foundation was a religious venture which aimed to transform the Catholic mission of recovery into one that catered for women as well as men. It maintained clandestine satellites on English soil and opened colleges on the Continent, in towns such as St Omer (1611), Liège (1616), Cologne and Trier (1620–1), Rome (1622), Naples and Perugia (1623), Munich and Vienna (1627) and Pressburg and Prague (1628). There, it trained its own members and undertook the education of externs and boarders. The Institute's vocation was not only to maintain the faith where it was already present but also to propagate it; as such, it went far beyond the accepted sphere of the feminine apostolate and its members were often labelled as rebels who strove to shake off the shackles of post-Tridentine religious life. To some modern historians, Mary Ward was an ‘unattached, roving, adventurous feminist’; to others, she was a foundress whose initiative deliberately set out to lay tradition to rest and begin a new era for the women in the Church.

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Paterson, Craig. "Canon Law, Civil Law, and the Health Care Apostolate." Catholic Social Science Review 5 (2000): 267–81. http://dx.doi.org/10.5840/cssr2000525.

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Proniewski, Andrzej. "Faith as a source of apostolate in the world." Rocznik Teologii Katolickiej 11, no. 2 (2012): 7–21. http://dx.doi.org/10.15290/rtk.2012.11.2.01.

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