Academic literature on the topic 'Catholic Church Australia Clergy Training of History'

The myth of the English Reformation is that it did not happen, or that it happened by accident rather than design, or that it was halfhearted and sought a middle way between Catholicism and Protestantism; the point at issue is the identity of the Church of England. The myth was created in two stages, first in the middle years of the seventeenth century, and then from the third decade of the nineteenth century; and in either case it was created by one party within the church, largely consisting of clergy, with a particular motive in mind. This was to emphasize the Catholic continuity of the church over the break of the Reformation, in order to claim that the true representative of the Catholic church within the borders of England and Wales was not the minority loyal to the bishop of Rome, but the church as by law established in 1559 and 1662. In the seventeenth century the group involved was called Arminian by contemporaries, and in later days it came to be labeled High Church, or Laudian, after its chief early representative William Laud. In the nineteenth century the same party revived was known variously as Tractarian, Oxford Movement, High Church, Ritualist, and, most commonly in the twentieth century, Anglo-Catholic. Here are two characteristic quotations from one of the most distinguished of this nineteenth-century group, John Henry Newman, before his departure for Rome and a cardinal's hat. First, when defending himself against the charge of innovation: “We are a ‘Reformed’ Church, not a ‘Protestant’ … the Puritanic spirit spread in Elizabeth's and James's time, and … has been succeeded by the Methodistic. …We, the while, children of the Holy Church, whencesoever brought into it, whether by early training or after thought, have had one voice, that one voice which the Church has had from the beginning." Second, introducing the characteristic Anglican expression of the idea of continuity, the notion of the via media: “A number of distinct notions are included in the notion of Protestantism; and as to all these our Church has taken a Via Media between it and Popery.

The purpose of the study is to analyze and periodize the historical process of formation and development of the UGCC theological education system in independent Ukraine (1991-2010), to clarify its structure, achievements and prospects for integrating theological education into the educational space of the Ukrainian state. Research methodology is based on the scientific principles of objectivity and historicism, special scientific methods of critical analysis of sources, problem-chronological and system-structural. Scientific novelty periodization and development of the system of theological education of the UGCC in independent Ukraine (1991–2010) are carried out. Conclusions: the revival and development of theological education of the UGCC during the independence of Ukraine had several features: first, the "spontaneous" resumption of theological seminaries at first gradually acquired clear organizational features, and their formation provided constant training for the next generation of clergy; secondly, for the first time in the history of theological education of the UGCC, a more or less clear concept of its development was created, which allowed not only to delineate theological education at certain organizational levels, but also to ensure the organizational development of theological schools. We can say that on the 20th anniversary of the UGCC coming out of the underground, it created a clearly structured system of theological education, in which three groups can be divided: the first is a network of scientific and educational institutions (UCU in Lviv with a branch in Rome and the Institute of Oriental Christian Studies). in Ottawa), the main task of which is the formation of theological science, its integration into the scientific and educational space of Ukraine; the second is a network of seminaries designed to provide the Church with a new generation of priests; the third is a network of "general Christian education" institutions, including catechetical institutes and deacon-regent schools (with some caveats, as they provide a certain level of theological knowledge and "professional" qualifications), as well as Sunday parish and general Greek Catholic schools. Thus, such a structured system of theological education of the UGCC not only allows for "professional" training of "personnel" for the UGCC, but also contributes to the "new evangelization" of modern society.