Dissertations / Theses on the topic 'Councils (Ecumenical)'
To see the other types of publications on this topic, follow the link: Councils (Ecumenical).
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 31 dissertations / theses for your research on the topic 'Councils (Ecumenical).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
De, Lucia Pierluigi. "The Petrine ministry at the time of the first four ecumenical councils: relations between the Bishop of Rome and the Eastern Bishops as revealed in the canons, process, and reception of the councils." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1852.
Full textAbstract:
Thesis advisor: Francine CardmanThe Petrine ministry of the bishops of Rome and relations with the eastern bishops at the time of the first four ecumenical councils are the focus of this thesis. It places the Church in the complex historical context marked by the public recognition of Christianity under Constantine (312) and the great novelty of the close interactions of the emperors with the bishops of the major sees in the period, Rome, Alexandria, Antioch and Constantinople. The study examines the structures of the church (local and regional synods and ecumenical councils) and the roles of bishops and emperors in the ecumenical councils of Nicaea (325), Constantinople I (381), Ephesus (431), and Chalcedon (451), including the “robber” council of 449. Attention is given to the most important and sometimes contested canons of those councils regarding the relationship of the eastern bishops and their sees to the bishop of Rome and his claims to exercise a Petrine ministry and authority for the whole Church: canon 6 (Nicaea), canon 3 (Constantinople), canon 7 (Ephesus) and canon 28 (Chalcedon). The method of the study is historical and draws on the contributions of major Orthodox, Anglican, Lutheran and Catholic scholars. The concluding synthesis and ecclesiological reflection finds that no Roman bishop was present at these councils, but at all but Constantinople, where there was a western observer, he sent legates. Sometimes the bishop of Rome played an important role in the ecumenical councils, i.e., Leo in relation to Ephesus 449 and Chalcedon; Celestine and recognition of Ephesus 431, and in both cases, the emperor also supported the final decisions. Moreover, the bishops of Rome played a minor role in relation to Nicaea and Constantinople. Finally, in regard to canon 3 of Constantinople and 28 of Chalcedon they consistently asserted that their apostolicity and foundation on Peter was the source of the Roman bishop’s authority and precedence
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
2
L'Huillier, Peter. "The Church of the ancient councils : the disciplinary work of the first four ecumenical councils /." Crestwood (N.Y.) : St Vladimir's seminary press, 1996. http://catalogue.bnf.fr/ark:/12148/cb37222409s.
Full text
3
Kaçar, T. "A study of the early church councils, from the Apostolic council of Jerusalem AD. 52 to the second ecumenical council AD. 381." Thesis, Swansea University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637745.
Full textAbstract:
The main framework of the study is as follows. The first two chapters are a historical overview of the church councils from the Apostolic council in AD. 52 to the second ecumenical council of Constantinople in 381. The chapters are to be divided as pre-Nicene and post-Nicene. Chapter three focuses on the organisation and protocol of the church councils. As far as the first four centuries are concerned, it will concentrate on finding out who took the first step in holding a council. Then, the communication channels and means of transportation to a fixed council place are examined. The chapter also covers the protocol, the seating arrangement, qualifications for membership, and presidency of the councils. Chapter four examines the transactions of the church councils. Six types of business preoccupied the bishops in the church councils. These were creed and canon making, electing and consecrating bishops, judging ecclesiastical and secular cases, and routine church business. The second part of this chapter examines the recording and dissemination of decisions taken at the councils. Chapter five is an attempt to compare the Latin and Greek traditions of the church councils, particularly in the third century, as the available evidence makes a broad comparison possible between the two milieu. In doing this I will try to identify the structural features of the church councils, that is how meetings were regulated, and how decisions were made in the Latin and Greek tradition. Chapter six is concerned with the politics of summoning and carrying out a council. The central theme of the chapter is to discuss those political activities in the form of factionalism and to identify the foundations of this factionalism. The second part of the chapter looks at the attitudes of the western and eastern bishops in promulgating new creeds and in forming factions in the fourth century.
4
Dullea, John Gerard. "The decrees of the ecumenical councils of the Middle Ages regarding jews, muslims and tartars /." Romae, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253512.
Full text
5
Viale, Adrián. "La papauté et les institutions politiques et ecclésiastiques de l'Empire byzantin (VIe-VIIIe siècles)." Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H045.
Full textAbstract:
Cette thèse analyse le développement de l’identité institutionnelle de la papauté pendant l’époque byzantine, c’est-à-dire la représentation de l’Église romaine dans certaines sources officielles entre l’âge de l’empereur Justinien et la première moitié du huitième siècle. Le dossier des sources se concentre sur les actes des conciles œcuméniques et la production officielle du pouvoir impérial et de la papauté. Le propos est de montrer que loin d’être monolithique, l’identité institutionnelle de la papauté était changeante et fluide, et que les éléments qui la composaient se trouvaient modifiés selon le contexte, les nécessités et les enjeux du pouvoir. L’étude se focalise en particulier sur les disputes ecclésiologiques et les conciles destinés à les résoudre : la controverse des Trois Chapitres et le deuxième concile de Constantinople de l’année 553, la dispute monoénergiste et monothélite qui donne lieu au concile du Latran de l’année 649 et au troisième concile de Constantinople des années 680-681, et le concile quinisexte des années 691-692. Elle incorpore aussi d’autres développements liés à la représentation de la place de l’Église romaine, le rôle des papes, et la réception des conciles œcuméniquesThis dissertation analyses the development of the institutional identity of the Papacy during the Byzantine period, that is, the representation of the Roman Church in some official sources between the age of Emperor Justinian and the first half of the eighth century. The main sources are the acts of the ecumenical councils, as well as the official production of the imperial power and the papacy. The purpose is to show that, far from being monolithic, the institutional identity of the papacy was changing, dynamic and fluid, and the elements that composed it were modified according to the context, the necessities and the relations of power. The study focuses in particular on ecclesiological disputes and the councils aimed at resolving them : the Three Chapters controversy and the Second Council of Constantinople of 553, the monothelite dispute, including the Lateran Council of 649 and the Third Council of Constantinople of 680-681, and the Quinisext Council of 691-692. It also incorporates other developments related to the representation of the place of the Roman Church, the role of Popes, and the reception of ecumenical councils
6
Kapetanaki, Sophia. "An annotated critical edition of Makarios Makres Life of St Maximos Kausokalyves Encomion on the Fathers of the Seven Ecumenical Councils Consolation to a sick person, or reflections on endurance Verses on the Emperor Manuel II Palaiologos Letter to hier." Thesis, Royal Holloway, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402489.
Full text
7
Oxley, Simon. "The World Council of Churches and 'ecumenical consciousness' : how the constitutional responsibility of fostering 'ecumenical consciousness' has been reflected in the World Council of Churches' educational and formational activities from 1948-2006." Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/the-world-council-of-churches-and-ecumenical-consciousness-how-the-constitutional-responsibility-of-fostering-ecumenical-consciousness-has-been-reflected-in-the-world-council-of-churches-educational-and-formational-activities-from-19482006(d25ca1f0-3ade-413f-ad15-dfc20b229f63).html.
Full textAbstract:
The thesis explores the manner and extent of World Council of Churches activities that reflect the obligation in its original constitution to develop ecumenical consciousness among the members of the churches. The study explores the possible original meaning of ecumenical consciousness and the implications of widening understandings of ecumenism and develops a working definition of ecumenical consciousness. That definition is seen as having particular significance not only for the structures and activities of the WCC but for the ecumenical movement as a whole. Social movement analysis is used to seek to understand better the nature of the ecumenical movement and its relationship to the World Council. Whilst not completely identifying the ecumenical movement as a social movement, it is suggested that an understanding of participation, the framing of issues of contention and the purposes of social movement organisations can all contribute fruitfully to understanding the ecumenical movement. This perspective leads to questions about whose ecumenical consciousness needs to be addressed and about cognitive and emotional mobilisation. These questions provide a framework for engaging with the stated understandings of the educational and formational activity of the World Council from its foundation to the Porto Alegre Assembly in 2006. From the Library and Archives of the World Council, the research draws on the official documents of Assemblies and Central Committee meetings and perhaps, more significantly, on reports of less high profile consultations and papers of staff discussions. Because of the way in which the World Council operates, this historical analysis is divided into the periods between Assemblies. The conclusion reached is that periods of creative thinking about people’s involvement and participation which might lead to the formation of ecumenical consciousness have alternated with reversions to more formal processes of teaching about the ecumenical movement. The expectations of the member churches of the World Council have been directed more towards being supported in their separateness than being challenged ecumenically. The demands of particular issues (ecclesiological and justice/peace) have led to a greater concentration on content rather than process. The value of ecumenical experience has been recognised but not always the necessity of learning through reflection on that experience. It is suggested that these and other tensions have resulted in the World Council being unable to benefit from the potential of an ecumenically conscientised constituency. The thesis concludes with a chapter considering the implications of these conclusions for the future work of the World Council, arguing that, both for its own good and that of the ecumenical movement, it needs to work to develop an ecumenical consciousness in the people of its whole constituency as well as in the institutional churches and their leaders.
8
Giakalis, Ambrosios. "The theology of icons at the Seventh Ecumenical Council." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335111.
Full text
9
Giakalis, Ambrosios. "Images of the divine : the theology of icons at the Seventh Ecumenical Council /." Leiden : E. J. Brill, 1994. http://catalogue.bnf.fr/ark:/12148/cb35619815q.
Full text
10
Giakalis, Ambrosios. "Images of the divine : the theology of icons at the Seventh Ecumenical Council /." Leiden : Brill, 2005. http://catalogue.bnf.fr/ark:/12148/cb400613076.
Full text
11
Sjöström, Lennart. "The Quest for a Nordic Church Fellowship Challenged by the Formation of the Nordic Ecumenical Institute/ Council." Thesis, Uppsala universitet, Kyrkovetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-189644.
Full textAbstract:
In the 20th Century, the Nordic regtion was often regarded as a politically and ecclessiastically homogenous area. Archbishop Söderblom was partly responsible for that conception by creating a Nordic Bishops´ Council and by conducting its business with intent to coordinate actions and declarations by the Nordic Folk Churches. In this paper I incuire into the fate of the Nordic Ecumenical Institute (founded in 1940), and, in doing so, I also look at the notion of Scandinavism and a Nordic region. I explore regions as areas for Christian cooperation. Furthermore the terms Institute and Council will be studied. Manfred Björkquist´s attempts to create in Sigtuna a Nordic Ecumenical Institute will be studied as well as his strategies to deal with the considerable scepticism in the Nordic region, expressed particularly by the Church of Norway. Did such strategies lead to innate defects that caused the Nordic Ecumenical Council to collapse much later? I intend to demonstrate how political stress and theological controversy created conditions in which the Nordic Ecumenical Institute/ Council could not compensate for the loss of both an academic research role as well as the loss of the role of being a regional structure for the emerging World Council of Churches.
12
Sjöström, Lennart Villy. "The Quest for a Nordic Church Fellowship Challenged by the Formation of the Nordic Ecumenical Institute/ Council (MThesis)." Thesis, Uppsala universitet, Teologiska institutionen, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-192283.
Full textAbstract:
In the 20th Century the Nordic region was often regarded as a politically, socially and ecclesiastically homogenous area. This was partly a conception formed by Archbishop Söderblom´s creating of a Nordic Bishops´Council to coordinate actions and declarations by the Nordic Folk churches. The general ecumenical development during the 19th and 20th Centuries created a perceived need for a regional ecumenical organisation in the Nordic region to serve the emerging WCC. Mr Manfred Björkquist was the man who proposed the setting up of a Nordic Ecumenical Institute in Sigtuna, Sweden. His proposals were strongly critizised in particular by the Oslo Bishop, Eivind Berggrav. Bishop Berggrav managed to force Björkquist to give up his plans for academic research to be one of the objectives of the Nordic ecumenical Sigtuna Institute. In addition WCC elected to abandon the original planfor a regional membership structure for WCC. One may note a particular pattern for ecumenical impediments repeating itself. In the 19th Century intended church cooperation was made impossible in the Nordic region through political stress and theological controversy. Political stress during the 19th Century occurred when Denmark failed to muster Nordic support for a military take over of Schleswig. In the 20thCentury the 2nd World War created considerable political stress in the region. Theological controversy occurred in the 18th Century over the theology of Grundtvig and in the 20th Century over Episcopacy. Political stress and theological controversy created a non helpful context for the Nordic Ecumenical Institute after its formation in 1940. In that context the Institute had to handle the adverse effects of the loss of Academic research and the loss of a regional membership structure for WCC. The combination of losses in the unhelpful context appear to have been innate defects for an organisation that elected to ignore the dramatic changes and carry on with "business as usual" and in that manner prepare for its own disintegration.
13
Pavouris, Raphael. "The condemnation of the Christology of the three chapters in its historical and doctrinal context : the assessment and judgement of Emperor Justinian and the Fifth Ecumenical Council (553)." Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/1503/.
Full textAbstract:
This study examines - in its immediate and larger context - the exposition of christological doctrine in the fifth and sixth centuries, and in particular, how Justinian and the Fifth Ecumenical Council (553) interpreted the Chalcedonian Definition through the condemnation of the Three Chapters, namely 1) the person and writings of Theodore of Mopsuestia, 2) the writings of Theodoret of Cyrus against Cyril of Alexandria and the Council of Ephesus, and 3) the Letter of Ibas of Edessa to Maris. All three theologians belonged more or less to what is conveniently called 'the Antiochene school' of thought and were in one way or another associated with the doctrine of Nestorius. In tackling the heretical (Monophysite) teaching of Eutyches, the Council of Chalcedon proclaimed the christological doctrine in dyophysite terms: Christ is one hypostasis or prosopon in two natures. By it, Chalcedon meant to safeguard the oneness of the subject in Christ and its identification with that of the Logos as well as the 'difference' of the two natures in him. However, the terms it used (hypostasis, prosopon nature) were not clearly defined. Thus the Definition was open to misinterpretation from two points of view. Firstly, the 'strict Cyrillians' or 'Monophysites', with their Alexandrian background, regarded the Chalcedonian Definition with its 'in two natures' doctrine as vindication of Nestorius. For them, to say 'in two natures' was to say 'two Christs' and 'two Sons'. They contended that the only way to safeguard Christ's oneness without abolishing the 'difference' of his natures was to confess Cyril's 'one incarnate nature of the God Logos'. Secondly, a group of Christians with Antiochene background, concerned primarily about preserving the distinction of the two natures in Christ and the impassibility of God, refused to identify Chalcedon's one hypostasis with that of the eternal Logos. As a reaction to both interpretations of Chalcedon, a number of Cyrillian Chalcedonians or 'neo-Chalcedonians' undertook to show that, although they used different language, Chalcedon and Cyril were in essential agreement. In other words, they both taught that Christ is the same hypostasis or prosopon as the God-Logos who really became man by assuming perfect human nature. To these Cyrillian Chalcedonians belong Justinian and the fathers of the fifth ecumenical council.
14
Condon, T. Mark. "The diocesan bishop as moderator of liturgical life an examination of the influence of the Second Vatican Ecumenical Council on canon 835.1 of the 1983 code of canon law /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Full text
15
Collins, Dane Andrew. "The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.
Full textAbstract:
The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.
16
QUEIROZ, MARCIO SERGIO OLIVEIRA DE. "FOR A PRESBYTERIAL PASTORAL BASED ON THE CHALLENGES AND ASPIRATIONS OF THE CHURCH OF THE STATE OF CEARÁ. FROM THE 2ND VATICAN ECUMENICAL COUNCIL TO THE APOSTOLIC EXHORTATION PASTORES DABO VOBIS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=13971@1.
Full textAbstract:
PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
A partir do novo jeito de ser Igreja, inaugurado pelo Concílio Vaticano II, e após mais de quarenta anos de caminhada, deseja-se individualizar a questão do ministério presbiteral - que tem sido um dos temas mais debatidos na atualidade - , a partir dos anseios e desafios da Igreja do Ceará, uma vez que o modelo presbiteral está intimamente relacionado ao modelo de Igreja e o modelo de Igreja está relacionado ao modelo de sociedade. Analisar-se-á toda a riqueza de descrição sobre a identidade e a missão do presbítero, desde a promulgação do Concílio Vaticano II até a publicação da exortação apostólica pós-sinodal Pastores dabo vobis, contidas no magistério da Igreja Católica Apostólica Romana. Para a realização de tal análise, desenvolver-se-á uma reflexão sobre a importância da comunhão no ministério presbiteral, destacando a diaconia de Cristo que o fundamenta e sua pertença a uma Igreja particular como lugar privilegiado para a vivência da comunhão e do diálogo. Tomando em consideração a Igreja de Deus que está no Ceará, analisando a sua história, o constituir-se de cada diocese, a formação dos presbíteros, suas preocupações e anseios, além da vida ministerial e pastoral ali desenvolvida, ao longo da reflexão procurar-se-á estabelecer um elo entre as situações pastorais e humanas - tantas vezes difíceis - vividas no ministério e as experiências que ajudaram a promoção da formação da identidade, missão e comunhão presbiteral no interior da Igreja do Ceará. Ao final, oferecer-se-ão algumas pistas de ação que possam favorecer a caminhada da Pastoral presbiteral.
After more than forty years, the new orientation of the Church, which started with the 2nd Vatican Ecumenical Council, wishes to individualize the presbyterial ministry issue, one of the most debated themes of our times, considering the challenges and aspirations of the Church of the state of Ceará, since the presbyterial model is closely related to the model of the Church, this latter being closely related to the model of society. One will analyze the identity and mission of the clergyman to its full extent, as from the promulgation of the 2nd Vatican Ecumenical Council until the publication of the apostolic exhortation Pastores dabo vobis, contained in the Magisterium of the Roman Catholic and Apostolic Church, and, at the same time, develop a reflection on the importance of the communion in the presbyterial ministry, also highlighting Christ’s diaconate that serves as its foundation and the fact that it belongs to a particular Church, a privileged place to experience communion and dialog. Considering the Igreja de Deus situated in Ceará, analyzing its history and the fact that it consists of each diocese, the education of the clergymen, their concerns and aspirations, apart from the religious and pastoral life developed there. Throughout this reflection one will try to establish a link between the often very difficult pastoral and human situations experienced by the ministry, and the experiences that help promote the building of the presbyterial identity and mission and the presbyterial communion within the Church of Ceará. Finally, one will offer some clues as to the actions that might favor the path of the presbyterial Pastoral.
17
Rue, Rev Charles Douglas, and res cand@acu edu au. "Journey to the Margins: the Contribution of the Missionary Society of St Columban to the theory and practice of overseas mission within the Australian Catholic Church 1920-2000." Australian Catholic University. School of Arts and Sciences, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp24.29082005.
Full textAbstract:
This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.
18
Nascimento, Siderlei. "A “ERA PELLANDA” EM TRÊS ATOS: A DIOCESE DE PONTA GROSSA-PR. DURANTE O EPISCOPADO DE DOM GERALDO MICHELETTO PELLANDA (1962-1979)." UNIVERSIDADE ESTADUAL DE PONTA GROSSA, 2011. http://tede2.uepg.br/jspui/handle/prefix/322.
Full textAbstract:
Made available in DSpace on 2017-07-21T14:43:03Z (GMT). No. of bitstreams: 1
SiderleiNascimento.pdf: 1511048 bytes, checksum: 4e0d3a8cdb36ae16997bbbd3399459f3 (MD5)
Previous issue date: 2012-09-21The present study sought to understand the positioning of the Diocese of Ponta Grossa-PR before the changes provided by the Second Vatican Council, which discussed the integration of the Catholic Church to modernity, the appreciation of the particular churchand lay participation. In the city of Ponta Grossa-PR., Diocesan seat, there was the embodiment of the Pastoral Plan for the 1978/1979 biennium, aimed at the formation of Basic Ecclesial Communities, which undertook, with the evangelization liberating and transformative social structures. However, when oral narratives articulate individuals who experienced the historical period, in various social settings of the diocese, we measurethe constraints of the diocesan bishop with regard to the social movements of the church in relation to the participation of church members on issues of local politics , and the preferential option for the poor. From this discussion, we conclude that the materialization of this pastoral plan was effective, more as an instrument of legitimation of the power of the religious specialist, than to the Catholic church linked to social movements.
O presente trabalho buscou compreender o posicionamento da Diocese de Ponta Grossa-PR diante das transformações proporcionadas pelo Concílio Ecumênico Vaticano II, que discutiu a integração da igreja católica à modernidade, a valorização da igreja particular e a participação leiga. Na Cidade de Ponta Grossa-PR., sede diocesana, observou-se a materialização do Plano de Pastoral para o biênio de 1978/1979, que visava à formação de Comunidades Eclesiais de Base, as quais se comprometiam, com a evangelização libertadora e transformadora das estruturas sociais. Entretanto, ao se articular as narrativas orais de sujeitos históricos que vivenciaram o período, em diversos cenários sociais da diocese, aferimos as restrições do bispo diocesano em relação aos movimentos sociais da igreja, em relação à participação dos membros da igreja nos assuntos da política local, e na opção preferencial pelos pobres. De tal discussão, conclui-se que a materialização do referido plano de pastoral foi efetivada, mais como instrumento de legitimação do poder do especialista do campo religioso, do que para a igreja católica ligada aos movimentos sociais.
19
Khoshaba, Philippe. "De Mar Babaï le Grand à Mar Denkha IV : la Déclaration christologique commune assyro-catholique de 1994." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK005.
Full textAbstract:
La Déclaration christologique commune signée à Rome en 1994 entre l’Église catholique et l’Église assyrienne témoigne d’une volonté réelle de retour à la foi une et commune entre les deux Églises. Elle met un terme à une séparation datant du Ve siècle, lors des querelles christologiques entre les deux patriarches Nestorius et Cyrille d’Alexandrie. L’Église de l’Orient vit, depuis toujours, un double isolement : l’un géographique, politique et culturel car située jadis en dehors des frontières de l’Empire romain, et l’autre dogmatique et ecclésiologique dû à sa défense de maîtres œcuméniques condamnés tels Nestorius et Théodore de Mopsueste. Elle exploite des termes anthropologiques kyana (nature), qnoma et parsopa (personne), de la langue syriaque, à la base des controverses et des incompréhensions sur la personne une du Christ. Dans ce débat, le rôle de Mar Babaï le Grand, au VIIe siècle, est capital, car il donne, dans son livre Liber de Unione, une définition précise de ces termes et systématise la théologie syro-orientale. Il est à l’origine de la confession christologique : deux natures, deux qnomé en une personne. La Déclaration christologique de 1994, révèle au monde ce qui unit les deux Églises : la personne du Christ. Elle est le fruit d’un travail concerté du Conseil pontifical pour la promotion de l’unité des chrétiens et de l’Église de l’Orient. Le désir de Mar Denkha IV, de signer un accord christologique avec Rome a rencontré celui d’André de Halleux, du côté catholique et de Mar Bawai Soro, du côté assyrien. Le Comité mixte assyro-catholique poursuit cette tâche en vue de l’unité, de 1995 à 2004, épaulé par la Fondation « Pro Oriente ». En 2005, le dialogue est suspendu avec le refus de la signature de l’accord sur les sacrements par les Assyriens. L’année 2007, laisse entrevoir une reprise possible du dialogue entre les deux partisThe Common Christological Declaration signed in Rome in 1994 between the Catholic Church and the Assyrian Church testifies to a genuine desire for a return to the common faith between the two Churches. It puts an end to a separation dating from the 5th century, due to the Christological quarrels between the two patriarchs Nestorius and Cyril of Alexandria.The Church of the East has always had a double isolation: one geographical, political and cultural since it was formerly outside the borders of the Roman Empire, and the other dogmatic and ecclesiological due to its defense of ecumenical masters condemned such as Nestorius and Theodore de Mopsueste. It exploits the anthropological terms kyana (nature), qnoma and parsopa (person), of the Syriac language, at the basis of the controversies and misunderstandings on the one person in Christ. In this debate, the role of Mar Baba the Great in the seventh century is crucial, for in his book Liber de Unione he gives a precise definition of these terms and systematizes Syro-Oriental theology. He is at the origin of the Christological confession: two natures, two qnome in one person. The Christological Declaration of 1994 reveals to the world what unites the two Churches: the person of Christ. It is the result of a concerted effort by the Pontifical Council for the Promotion of the Unity of Christians and the Church of the East. The desire of Mar Denkha IV to sign achristological agreement with Rome met that of André de Halleux on the Catholic side and Mar Bawai Soro on the Assyrian side. The Assyro-Catholic Joint Committee continued this task with a view to unity, from 1995 to 2004, supported by the "Pro Oriente" Foundation. In 2005, the dialogue was suspended with the refusal of the Assyrians to sign the agreement on the sacraments. The year 2007, aims at resuming the dialogue between the two parties
20
Ofori, Dominic Mamimilian. "Rebuilding the Catholic Brand in America: An Isocratean Perspective." 2016. http://digital.library.duq.edu/u?/etd,197183.
Full textAbstract:
This dissertation attempts to rebuild the American Catholic brand fractured by the priests' sexual abuse scandals, using Isocrates' theory of self-defense and self-representation as found in his Antidosis. The work conceptualizes the Catholic Church as a brand because it is a religious organization with an army of followers, is well-known, and is an indisputable leader in the provision of education, healthcare, and social welfare, thereby playing an important role in the socio-cultural consciousness of many Americans. Built over centuries of service to its members and the country, the Catholic brand from the 1960s to the dawn of the twenty-first century had enjoyed high moral authority as a religious organization that promoted the dignity of the human person and acted as an ethically responsible corporate citizen in American society. However, such moral authority crumbled following the 2002 Boston Globe revelations that for decades the Church's hierarchy in the Archdiocese of Boston had sexually preyed on innocent children and vulnerable members. The result has been a crisis of faith and trust, lasting for over a decade in spite of the Church's efforts to create a safe environment for its children and vulnerable members and to hold predator priests accountable.<br>
This dissertation holds the view that, for the Church in America to rebuild its brand and thereby restore its fractured image and reputation, it must adopt a rebranding model based on Isocrates' theory of self-defense and self-representation/characterization. Consistent with the Isocratean rebranding model, the American Catholic Church must embrace its core identity as a model institutional citizen that promotes the dignity of the human person, differentiate and dissociate itself from predator priests and their episcopal supporters, establish goodwill toward stakeholders by setting up monuments to memorialize abuse victims, organizing annual events for victims to tell their stories, holding abusive clergy and irresponsible bishops accountable, allowing the lay faithful to play an active role in priestly formation, being more transparent in its handling of sexual abuse cases, and requiring seminarians and priests to undergo frequent sexual assault and sexual harassment training. Moreover, the ecclesial community must reconcile with victims by honestly confessing its complicity in the tragedy of the abuse and seeking forgiveness.McAnulty College and Graduate School of Liberal Arts;
Communication and Rhetorical Studies
PhD;
Dissertation;
21
Rukuni, Rugare. "The schism, hellenism and politics : a review of the emergence of ecumenical orthodoxy AD 100-400." Diss., 2018. http://hdl.handle.net/10500/25291.
Full textAbstract:
For many Christians the names ‘Constantine’ and Nicaea are not a familiar idea. In instances where they do recognize these names, they tend to be prejudiced towards the ‘pagan emperor’ and the ‘venerated council’ (Olson 1999:160). The importance of the First Nicene Council and the emperor’s role in the council may be seen as historical only. However, the events related to the development of the Nicene orthodoxy and the role the emperor played in the development of the relations between politics and religion are still influencing the lives of Christians today and therefore, these important events are in need of a review, this time from an African perspective.
A probe into the imperial religious-political play may hold many significant answers in relation to contextualization, enculturation, dogmatic teaching, and the relationship between the church and state, amongst other things. In this dissertation document analysis is used in literature study to establish the significance of one of the interactive factors in the period leading to the first ecumenical council. Using a tri-categorical classification of the era, this study reviews the Jewish-Christian schism, Hellenism, and ultimately the role of imperial politics in the development of Christianity. The Jewish-Christian schism refers to the separation between Judaism and Christianity as the conceptive stage of the dynamics through which ecumenical orthodoxy was formed. Hellenism broadly refers to the integration of philosophy with Christianity. Finally, imperial politics was the political dynamic that contributed to the formation of ecumenical orthodoxy.
This facilitated an investigation of the era between AD 70 and 325, enhancing a revisionist approach to Constantine, the Nicene Council and the orthodoxy that emerged post AD 325 – with an implied deduction of ecclesiastical polities which became an unconventional phenomenon. The study, engaging with primary sources and specialist scholarship on the era, derived and developed a revisionist approach on Constantinian influence upon Christianity. In the findings the ecclesiastical polity appeared as the significant influence in the shaping of ecumenical orthodoxy. The ecclesiastical polity itself being a factor of the very process of self-definition and contextualization. The significance of enculturation as established in the research implied cultural diversity as a major factor in the formation of religious orthodoxy,
xix
hence this implied the Jewish Christian schism as the departure point of enquiry. The research implied the development of social models as an interpretation and analysis of the hypothesis. The aforementioned social models had implications for Christian/religious eras even post the one at study. Therefore, making the hypothesis a tool of measuring the interaction of politics, socio-ethnic dynamics and religion in different eras. In principle the study enables a review of history as a factor of these three elements culture, religious syncretism and politics.Christian Spirituality, Church History and Missiology
M. Th. (Church History)
22
David, Miloš. "Chalkedonský sněm z pohledu křesťanské Orthodoxie a monofyzitské Koptské ortodoxní církve." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-415130.
Full textAbstract:
The thesis deals with the comparison attitudes of two Eastern Christian traditions - Orthodox and Coptic to 4th ecumenical council, which held in 451 in Chalcedon. The Monophysite, or Non- Chalcedonian, Coptic Orthodox Church regards it as return to the heterodox teaching called Nestorianism whilst Eastern Orthodox Church this council considers in accordance with the Orthodox doctrine. For Orthodox Christians Chalcedon represents the breakthrough for a refinement of the Christology, concretely in the doctrine about two natures - divine and human - in single person of Christ which the Copts regard as return to Nestorian heresy which due to its dualism interfered the integrity of the person of Christ. The thesis puts forward the insight into the Council of Chalcedon from both perspectives objectively. The thesis is based on authors which represent Orthodox and Coptic traditions but also on these who researched this issue solely from a historical-theological point of view. I have noted reasons - theological and non-theological - why the Copts reject to accept conclusions of this ecumenical council to this day, among other things. I have tried to point out that Monophysitism, or Miaphysitism - whose way the Copts follow - is not only a heretical teaching from the Orthodox theological point of view but...
23
Moore, David Normant. "How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalism." Thesis, 2014. http://hdl.handle.net/10500/14076.
Full textAbstract:
My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine.
There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops.
Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.”
The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption.
This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places.Christian Spirituality, Church History & Missiology
D. Th. (Church History)
24
Houston, William John. "A critical evaluation of the University Christian Movement as an ecumenical mission to students, 1967 -1972." Diss., 1997. http://hdl.handle.net/10500/16970.
Full textAbstract:
Text in EnglishThis dissertation has examined the University Christian Movement (UCM) over its turbulent five year history from 1967 to 1972 in terms of the original hopes of the sponsoring ecumenical denominations. Contextual factors within the socio-political arena of South Africa as well as broader youth cultural influences are shown to have had a decisive influence. These factors help to explain the negative reaction from the founding churches. While this is not a thesis on Black Consciousness, nevertheless the contribution of the UCM to the rise of Black Consciousness and Black Theology is evaluated. UCM is shown to be a movement well ahead of its time as a forerunner in South Africa of Black Theology, contextual theology, feminism, modem liturgical styles, and intercommunion. As such it was held in suspicion. It suffered repressive action from the government and alienation from the churches. Constant cross referencing to other organisations such as the World Student Christian Federation, the National Union of South African Students, the South African Council of Churches, the Christian Institute, and the Sllldents Christian Association, helps to locate the UCM within the flow of contemporary history. The concluding evaluation differs markedly from the report of the Schlebusch Commission by making both critical and positive judgement from the perspective of the UCM as an ecumenical mission to students.
Christain Spirituality, Church History & Missiology
M.Th. (Missiology)
25
Silva, Sérgio Miguel Magalhães. "Paulo VI no II Concílio do Vaticano." Master's thesis, 2020. http://hdl.handle.net/10400.14/32175.
Full textAbstract:
A presente dissertação estuda a postura e o impacto do Papa Paulo VI no II Concílio
Ecuménico do Vaticano. Inicialmente é feita uma abordagem sobre a postura e as reações que
Giovanni Battista Montini teve após o anúncio do Concílio, e as suas intervenções nos
trabalhos iniciais. Onde se verifica um grande entusiamo e esforço daquele que viria a ser o
timoneiro do Concílio. Após a sua eleição pontifícia Paulo VI teve um papel preponderante na
condução dos trabalhos conciliares com importantes discursos e intervenções. Estas foram
muitas vezes decisivas nos trabalhos conciliares, bem como na redação dos documentos
conciliares.
Terminado o Concílio foi necessário colocar em prática, ainda que lentamente, as
orientações do Concílio. Paulo VI foi o grande mestre conciliar que sempre lembrava a todos
os ensinamentos do Concílio. Mas é precisamente neste período que o papa vai enfrentar
dificuldades e algumas resistências que se fizeram ouvir fora e dentro da própria Igreja. Paulo
VI não desanimou e sempre procurou a via do diálogo querendo sempre uma igreja na via do
diálogo e da evangelização.This dissertation aims to throw a light to the position and impact of Pope Paul VI during the Second Vatican Ecumenical Council. Initially our chosen approach is to emphasize Giovanni Battista Montini’s posture and reactions after the announcement to convene a Council, and his interventions in the initial works, in which he displayed a great enthusiasm and effort. So much so that he would become the helmsman of the Council. After his pontifical election, Paul VI played a leading role in conducting the Conciliar works, delivering important speeches and interventions. These were often decisive in the conciliar works. He also played key role in the writing of the Councils’ documents. After the Council it was necessary to gradually implement its the orientations. Paul VI was the great conciliar leader who continually dedicated his best efforts to keep the teachings of the Council alive. But it is precisely during this period that the Pope faced difficulties and strong opposition that swarmed outside and within the Church itself. Paul VI was not discouraged and always sought to build bridges, always dreaming of a Church dialogue-based and with the Evangelization as Its core.
26
Wieland, Andreas. "Der runde Tisch Österreich - ein missionsstrategisch effizientes Modell für Einheit unter Christen? = ,,Der runde Tisch Österreich" - a mission strategically efficient model for unity among Christians?" Diss., 2005. http://hdl.handle.net/10500/1561.
Full textAbstract:
There is a great diversity of initiatives furthering unity among christians. Probably the most important ones are those of the World Council of Churches (WCC), the Roman Catholic Church as such and the Lausanne Movement of the Evangelicals. The "Runde Tisch" (=Round Table) brings together Austrian christians from all parts of the christian scenario as a new initiative towards unity. To find out, which of these initiatives is the most efficient, from a mission-strategical standpoint, this thesis develops the New Testament findings on the question of unity. Then, the 4 models are presented to finally be compared, to find out, where each one has its strengths and weaknesses. The Round Table Austria with its great width of christians involved, its theological profoundness and its leadership structure with proportional engagement of members from all present parts of the christian body is indeed quite close to the New Testament picture of unity.Initiativen, die die Einheit unter Christen fördern gibt es sehr viele. Mit zu den wichtigsten zählen die des Weltkirchenrates (WCC), die Römisch-katholische Kirche als solche und die Lausanner Bewegung der Evangelikalen. Der Runde Tisch bringt in Österreich Christen aus allen Richtungen der Christenheit in eine neue Einheitsinitiative zusammen. Um nun herauszufinden, welche dieser Initiativen missionsstrategisch effizient ist, entfaltet diese Arbeit zunächst den neutestamentlichen Befund zur Frage der Einheit unter Christen. Dann werden die vier Modelle dargestellt und abschließend mit dem Ziel verglichen, herauszuarbeiten, wo die Stärken und Schwächen eines jeden Ansatzes liegen. Hierbei dient als Maßstab der Befund der neutestamentlichen Analyse. Der Runde Tisch Österreich liegt mit seinem breiten Spektrum an vertretenen Christen, seiner theologischen Tiefe und richtungsparitätischen Leitungsstruktur sehr nahe bei den neutestamentlichen Vorgaben zur Einheit unter Christen.
Christian Spirituality, Church History & Missiology
M. Th. (Missiology)
27
Slanders, Christopher Michael. "Towards a new model of Diocesan management structures and proficiency in the Post-Vatican two Roman Catholic Church." Thesis, 2009. http://hdl.handle.net/10500/3207.
Full textAbstract:
The topic of diocesan Church management structures which I present
in this research emerges from concerns concerning the comprehensive
implementation of the Second Vatican Council in this regard. It is an
attempt to examine, comprehend and present the responses and
opinions of members of a diocesan Church in a systematic, clear and
simple manner to concerns such as: should diocesan Church
management structures change? If so, how should diocesan Church
management structures change? What should be the main focus and
priority of diocesan Church management structures? Do the current
management structures of the diocesan Church respond adequately to
the needs of the People of God? Since the Catholic Church has a
complex management structure, the entire examination thereof is
beyond the scope of this research. However, the aim of this
investigation is to critically examine the diocesan management
structures of a contemporary local Church. The challenge of this
research is to ascertain how ecclesial management, as a vital aspect in
the Church, is responding to the challenges of the Second Vatican
Council to make the Church not only relevant, but allowing full
participation and representation of her members in the management
of the diocesan Church.Department of Philosophy, Practical & Systematic Theology
D.Th (Practical Theology)
28
Liba, Peter. "Římskokatolická církev a ekumenické hnutí od konce II. světové války do konce pontifikátu Jana Pavla." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306945.
Full textAbstract:
Annotation: The thesis Roman Catholic Church and the ecumenical movement since the end of II. World War II until the end of the pontificate of John Paul II. discusses the efforts that were made in Roman Catholic Church toward the ecumenical movement after World War II. The content of this thesis describes different pontificates, characteristics of popes and their impact on ecumenism. It also gives the definition of the ecumenical movement and its development. In the third chapter, this thesis analyzes II. Vatican Council and its ecumenical approchement with the terms of the Roman Catholic Church with other Christian churches.
29
Silva, Micael Danilo Brito da. "O II Concílio do Vaticano no jornal Portucalense : A Voz do Pastor : 1959-1969) : a primeira receção conciliar na diocese do Porto." Master's thesis, 2018. http://hdl.handle.net/10400.14/28324.
Full textAbstract:
A presente dissertação estuda a repercussão do II Concílio do Vaticano nas páginas do jornal diocesano portucalense A Voz do Pastor, entre 1959, data do anúncio daquela assembleia, e 1969, ano em que o semanário, com este título, encerrou, dando lugar ao jornal Voz Portucalense. Depois de apresentar sumariamente o Concílio, a Igreja Portucalense à época, marcada pelo exílio do seu bispo, e o periódico em questão, percorrendo, neste caso, a diacronia da sua publicação, o estudo sistematiza o impacto no jornal do Concílio e da sua primeira receção no Porto. A abordagem do Concílio no periódico contempla as ressonâncias daquele, desde o seu anúncio e durante a sua preparação, passando por cada uma das suas sessões, para se concluir com a sistematização dos elementos de receção global, até ao fim da publicação. O estudo da receção conciliar no Porto retoma a mesma linha cronológica entre a preparação, o decurso e anos subsequentes ao Concílio, detendo-se, todavia, nas iniciativas portucalenses noticiadas em A Voz do Pastor. A investigação produzida e apresentada evidencia o quanto a Voz do Pastor foi um meio privilegiado de informação, formação e receção do II Concílio do Vaticano na Igreja Portucalense; receção expressa inclusivamente no próprio desaparecimento deste título, na decorrência da eclesiologia conciliar.The present dissertation studies the repercussion of the II Vatican Council in the pages of the diocesan weekly newspaper portucalense A Voz do Pastor, between 1959, the date of the announcement of the assembly, and 1969, the year in which the newspaper, with this title, closed, giving place to the weekly newspaper Voz Portucalense. After summarily presenting the Council, the Portucalense Church at the time, marked by the exile of its bishop, and the newspaper in question, in this case, following the diachrony of its publication, the study systematizes the impact of the Council and of its reception in Porto in the newspaper. The Council´s approach in the weekly newspaper contemplates the resonances of it, since of its announcement and during its preparation, passing through each of its sessions, to conclude with the systematization of the elements of global reception, until the end of the publication. The study of the conciliar reception in Porto resumes the same chronological line between the preparation, the course and years subsequent to the Council, however, it rets on the portucalense initiatives reported in A Voz do Pastor. The investigation produced and presented shows how much A Voz do Pastor was a privileged means of information, formation and reception of the II Vatican Council in the Portucalense Church; reception expresses exclusively in the disappearance of this title itself, in the consequence of the conciliar ecclesiology.
30
Opočenský, Matěj. "Profil synodů CČE po r. 1990." Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-306489.
Full textAbstract:
This thesis looks at the general character of the synod of the Evangelical church of Czech Brethern (ČCE), based on archival documents since 1990. (The) first chapter describes how the Synod functions within the church and briefly mentions the issue of coping with communism, especially how some pastors got involved politically. I also touch on the events of the Velvet Revolution. The next chapter focuses on an analysis of the Synod's work based on classifying the synod's resolutions into different catogories. The results are given in three diagrams. The goal of this analysis is to show which types of resolutions dominate and which types are more unusual. The third more extensive chapter deals with the most important topics being resolved in the synod. It describes the origin of …, its progress and consequences for the church. To show the character of the ČCE Synod, I highlight its internal discussions regarding church law, the practical and theological discussions on …(church education, ordination and baptism…). Then I discuss the ČCE Social Welfare organisation, a free standing topic, as well as subjects that have revealed the Synod's views. This third group address the church's outside concerns. The synod talked about these topic both inside and outside the church as well as with the ecumenical...
31
Beato, André Filipe Gomes. "A Igreja Católica e o Movimento Ecuménico : da Conferência de Edimburgo ao II Concílio do Vaticano : 1910-1965." Master's thesis, 2018. http://hdl.handle.net/10400.14/25681.
Full textAbstract:
O aparecimento do Movimento Ecuménico em 1910, em meio protestante, é fruto do desejo de unidade entre cristãos de várias Confissões, nos finais do século XIX e princípios do século XX. A divisão dos cristãos, escândalo para o mundo que compromete a credibilidade da mensagem evangélica, despertou neles a urgência do diálogo para derrubarem as barreiras da divisão, de modo a concentrarem-se no anúncio do único e mesmo Senhor Jesus Cristo.
A Igreja católica apresentou algumas dificuldades em reconhecer o Movimento Ecuménico Moderno e, por isso, inicialmente teve uma atitude oficial de resistência. Paulatinamente, foi percorrendo um caminho de abertura, ainda que lentamente, ao longo dos vários pontificados. Porém, surgiram no seio da Igreja católica algumas personalidades que foram pioneiras na causa ecuménica, que perceberam a urgência do ecumenismo e, neste sentido, desenvolveram iniciativas particulares que contribuíram para a construção e consolidação das bases ecuménicas dentro do catolicismo.
Só a partir do II Concílio do Vaticano, nomeadamente com o Decreto Unitatis Redintegratio, é que a Igreja católica mostrou uma nova atitude perante o Movimento Ecuménico Moderno e procurou, num espírito de renovação, uma nova fundamentação relativamente à práctica do ecumenismo.The arising of the Ecumenical Movement in 1910 in the midst of protestant Christianity is the fruit of a desire of unity between Christians from different denominations, which rose in the end of the XIXth and beginning of XXth century. The division of Christianity, seen as a scandal to the world for compromising the credibility of the message of the Gospel, awoke the urgency of dialogue as a way to overturn the barriers that caused division, so as Christians would focus on proclaiming one and the same Lord Jesus Christ. The Catholic Church initially resisted in recognizing the Modern Ecumenical Movement due to some issues it apparently presented. Nevertheless, progressively she slowly walked towards an acceptance of it, throughout the succeeding pontificates, having pioneer figures in the cause that understood the urgency of the matter. Some initiatives contributed to the building and consolidation of this ecumenical basis within Catholicism. It was only with the Second Vatican Council, specifically with the decree Unitatis Redintegratio that the Catholic Church officially showed a new attitude towards the Modern Ecumenical Movement and sought new grounds for ecumenical practices.