Relevant bibliographies by topics / Ecclesiae

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Academic literature on the topic 'Ecclesiae'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Ecclesiae"

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Widok, Norbert. "Ojcowie Kapadoccy wobec biskupa Rzymu. Stanowisko Bazylego Wielkiego." Vox Patrum 46 (July 15, 2004): 193–209. http://dx.doi.org/10.31743/vp.6750.

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Hac in dissertatione de vinculis inter episcopos occidentales et Basilium tractatur. Ille inter octo ministerii pastoralis annos multiplicer ad episcopos occidentales, quoque ad Romae episcopum, se advertebat. In Oriente praecipue Arii sectae vigebant et Ecclesiae locales in communione non erant, atque Ecclesia in Antiochia est divisa. Quamobrem Basilius adiutorium inveniendum petebat in Occidente. Damasus, Romae episcopus, et alii episcopi occidentales causas rationesque, quibus Ecclesiae in Oriente occupatae sunt, comprehendere non potuerunt. Basilius ad communionem inter divisas Ecclesias in Oriente faciendam magna vi intendebat, potissimum cum Damaso. Quem attamen caput totius Ecclesiae non putabat, sed primum inter pares, qui magnam possidebat auctoritatem.
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Viladrich, Pedro Juan. "Derecho y pastoral. La Justicia y la función del Derecho Canónico en la edificación de la Iglesia." Ius Canonicum 13, no. 26 (March 28, 2018): 171–258. http://dx.doi.org/10.15581/016.13.21364.

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Dilucidare armoniam iuridicae dimensionis et pastorales realitatis socialis Ecclesiae difficile evenit cum valde aequivocum sit verbum «pastoralis», quod praeter eius significationes technicas utitur etiam sensu tactico, vulgari et aequivoco. Cum quoquomodo referat ad ordinem actionum quibus Ecclesia in perficiendo suo munere autoefficitur in Historia, auctor finit significaciones latiores verbi: a) Significationes materiales: actio pastoralis cognominata fit actionis ecclesialis vel christianae, actionis ministerialis vel sacerdotalis, et actionis hodegeticae vel regiminis; b) Significationes formales: actio pastora lis cognominatafit actionis efficacis, actionis mediatricis Dei hominumque, actionis hic et nunc configuratae, et actionis iam designatae. Examinatur deinde locus quem significationes finitae implent in evolutione historica-doctrinale lheologiae pastoralis ut detectetur quae sit conceptio luris Canonici in mente pastoralistarum. Ut non incurratur in «cientifismum» quoddam cum examinentur actiones aedificantes Ecclesiae, proficiscendumest a natura vera pastoralis, id est, in quantum manifestatio naturae Ecclesiae, in quo consistit realiter notio «pastoralis»; sic pastoralis refert ad dynamicam propriam et exclusivam sacerdotii ministerialis, ita ut scientia lheologiae pastoralis constituenda erit tanquam cogitatio de actionibus ministerialibus sacerdotii hierarchici. lamen, cum verbum «pastoralis» nunc maxi me utatur ut notio pure scientifica et non notio realis, distinguendi sunt nitide tres ordines realitatum ad concludendum non esse inter eos nexum causalitatisefficientis et formalis: ordo scientificus (lheologia pastoralis), realitates personales onticae sacramentalesque (indoles pastoris)atque consecutio salutis animarum (efficacitas pastoralis); ac aliqua potests prominere conclusio: in transponendis Ecclesiae notionibus, technicis atque rationibus scientiarum profanarum, reverentia naturae Ecclesiae et esse proprio rius realitatum est praevalens principiumabsolutum. His suppositis delimitatur punctum convergentiae Pastoralis et luris Canonici, quod est natura Ecclesiae, quia pastorale iuridica cumque potius qua m disiunctae realitates sunt dimensiones unius realitatis quae est Ecclesia. Apportatio propria luris aedificationi historicae Ecclesiae est dimensio iustitiae, aspectus attingens totum mysterium Ecclesiae, Ita ut non possimus dicere «campo ajurídico» praevium es se dationi legislativae luris humani ecclesiastici, sicut non est in Ecclesia «campo a divino» praevium neque eius realitates historicae eculiaresque apparent orbae omni norma omnique exigentia iustitiae. tDeinde poste a agitur de deformatione qua m verbum -pastoralis. passum est in conatu intelligendi et resolvendi omnes species mysterii Ecclesiae unice sub hoc prospectu; hic .pastoralismus» ducit ad inumbrandas et frangendas formalitates proprias aliarum scientiarum, et specialiter luris Canonici ratione significata. Describuntur postea tactus proprii praesentis «pastoralismi»: substituit orthodoxiam pro orthopraxl, amittitclarltatem distinctionis essentialis sacerdotii communis et ministerialis, historicismi et sociologismi in aestimatione efficacitatis salvificae Ecclesiae in Historia. Denique ex analysi relationum Pastoralis etluris auctor infert insequentes conclusiones: 1) Actlo pastoralis ut sit vere actio aedificans Eccleslae, prlus debet esse actio iusta. 2) lus Canonicum, quod est tutela identitatis, unitatis ordinisque social¡s Eccleslae, est suppositum et basis necessaria activitatis pastora lis
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Morales, José. "Las verdades católicas en las colecciones canónicas anteriores a Graciano. Estudio del Decreto de Buchardo de Worms (s. XI)." Ius Canonicum 13, no. 26 (March 28, 2018): 329–68. http://dx.doi.org/10.15581/016.13.21361.

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Theologicae atque canonicae fontes Eccleslae et examini ac definitioni Subiectorum Traditlonls, etiam «Veritates catholicae» dictorum vel «loci theologici». (Sacra Scriptura, Concilia, Sedes Romana, Patres Ecclesise, Theologia, Sensus fidelium, etc.) operam saepe dant, et eorum hierarchiae et mutuis connexionibus. Res agitur gravis vel fideli communltatl veritates definitas profitenti quas illam oportet scire ubl invenlri possent; vel magisteriali quoque auctoritatl testimoniorum interpreti quibus revelationis deposltum asservatur; vel etiam theologicae methodo quae his locis enutritur eosque simul illustrat et ordinat. Hac in re Decretum Burchardl Wormsiensis, canonica collectio saeculo XI, testis est magnl commodi quia videre permittit, plus quam alia documenta, locorum Traditionis historiam doctrinalem in discrimine. Loei cum sint quoque res ecclesiologicae, praesens studium primo prorrigit (II) ecclesiologiam In Decreto implicitam. Burchardo Wormslensi, atque theologicis adiunctis in quibus versatur et cogitat, Ecclesia visibilis compagem accipit circum sul Ipsius elementa fundamentalia (Summum Pontificatum, Episcopos, etc.) atque ordinum communionem constituit. Nec rigidum aedificium hierarchicum quo Summus Pontifex sihi contrahit totam rem ecclesialem vel ecclesiasticam ea concipitur, sed potius charismatum sidus et ordinum vel graduum, qUibus peculiare pondus unusquisque confert vocemque atque praesentiam actuosam in aedificationem corporis Christi. l'raebet Igltur Decretum notas quibus ampla explanatione opus est, praesertim quod attinet actionem centmlizatlonis Primatus in Ecclesia; theo!ogiam vero continet etiam Episcopatus quae in posterum servabitur. Burchardi Decretum duplicem prospectum concedit veritatibus catholicis studendis. Et concedlt et exigit. Primum quidem (III) testis est sllens sed eloquens doctrinalis incrementi quod loei experti sunt decem saeculis suae collectioni praecurrentibus. Stratorum instar impositorum materiis, quas tempora slgnarunt et theologiae dlversae, composita collectio nobls Ipsa loquitur historiam utilitate confertam. Hoc demum sensu habet vitam propriam, libera a consilio eorum auctorum. 'Disputatur delnde (IV) methodologia conceptlonesque peculiares Burchardi, et cum eo laborantlum, pro Conciliis, Ecclesiae Patrlbus, Documentis. Pontlflciis et theologorum doctrina. Hoc studium ostendlt quomodo Burchardo Concilia sint auctoritas fundamentalis, alveus scilicet praestantlssimus qui nobis tradidit S. Scripturae sensum. Possunt dici Concilia medium 10- cum obtinere inter S. Scripturam et ceteros locos theologicos. Ecclesiae Patres Collectioni suppeditant textus judiciorum moralium, sententias indoles sapientiaBs, in rectas mores adhortationes, praecepta definida ac praesertim textus doctrinales, libro XX (De contemplatione) collectos. Patres sunt iam non tantum Episcopi in Concilio congregati quantum auctores christiani magnam doctrlnae opinlonem habentes, qui saltem implicitam Eccleslae probationem acceperunt. Hls ergo utitur magls doctrinaliter quam iurldlce. Deoretalia et documenta pontificia In Collectione munere funguntur declarativo et completivo. Sedes Romana iudicium vldetur cul maxime competlt ordinare ae Interpretari ius et traditiona antiquas. Burchardi denique Deeretum timide nuntlat configurationem In Ecclesia novi doctorum hominum ordlnis, qul cito dlgredletut a Patrlbus ut mlnorem constituta locum sed magnl ponderls doctrinalis.
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Sauras, Emilio. "El carácter sagrado de los poderes de la Iglesia." Ius Canonicum 15, no. 29 (March 27, 2018): 15–44. http://dx.doi.org/10.15581/016.15.20554.

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Postquam breviter oppositionem inter sic dictam «Ecclesiam iuris» et «Ecclesiam charitatis» refert, auctor ad suum thema revertit scilicet, potestates sacras Ecclesiae et charismata. Ratio operis sic evolvitur: 1) Conceptio Ecclesiae. ut sacramentalis Coinmunitas, quoad suum objectum semper adfuit. Novitas datur quoad nomen. Profunda significatio huius realitatis necnon analogia exsistens inter sacramentalitatem Christi et Ecclesiae examinatur. 2) Sub rubrica de potestatibus sacramentalibus hierarchicis ad conceptum - hierarchiae », ad structuram hierarchicam Ecclesiae ad potestates ordinis, jurisdictionis et magisterii ad earum originem sacramentalem necnon ad sensum «collationis canonicae». Sese refert. 3) Deinde potestates, quas sacramentales comunes vocat, propriae populi fidelis (sacerdotium commune), inferiores et submissae potestatibus Hierarchiae examinantur. 4) In fine de potestatibus extrasacramentalibus sive charismatibus loquitur. In hoc contextu sensus et significatio harum potestatum in Ecclesiae, earum origo et relationes cum Hierarchia examinantur
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Pastuszko, Marian. "Wprowadzenie do kanoniczno-liturgicznego prawa o sakramentach świętych (kanony 834-839)." Prawo Kanoniczne 35, no. 3-4 (December 10, 1992): 85–145. http://dx.doi.org/10.21697/pk.1992.35.3-4.04.

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Hoc in articulo itroductio, duae partes et conclusio habentur. In introductione auctor dicit, quod de canonibus 834—839 Codicis Juris Canonici a Papa Joanne — Paulo II promulgati tractat. Sed primum notionem ipsius Ecclesiae praebet. Quia ius de sacramentis tam hoc canonicum quam hoc liturgicum conditum est ab Ecclesia, saltem aliqua elementa scientiae ipsam Ecclesiam attingentis studentibus ius canonico — liturgicum omnino necessaria videntur. Hac de causa in parte prima sui articuli notionem Ecclesiae auctor elaborat. Quae quaestio difficultatibus non caret. Etenim Ecclesia simul est non solum societas perfecta sed etiam Corpus Christi Mysticum, Populus Dei, Mysterium, Sacramentum, et Communio. Altera in parte (longiore) canones 834—839 breviter exponuntur. — Can. 834 § 1 notionem liturgiae continet. — In can 834 § 2 conditiones ecclesiastici cultus publici statutae sunt. In can. 835 §§ 1 — 4 personae munus sanctificandi in Ecclesia exercentes numerantur, nempe: episcopi, presbyteri, diaconi, acolythi, lectores, coniuges — parentes, ceterique christifideles. In can. 835 norma datur de fide eiusque excitatione neconn illustratione. Ad norman can. 837 §§ 1—2 actus liturgici non sunt actiones privatae sed ad universum corpus Ecclesiae pertinent. Propterea cum frequentia et actuosa participatione christifidelium celebrantur. Can 838 §§ 1—4 declarat quod moderatio sacrae liturgiae unice ab auctoritate ecclesiastica exercetur. Hac de causa leges in re liturgica dant solummodo: Sedes Apostolica, Conferentiae Episcoporum et singuli episcopi dioecesani. De mediis sanctificandi ad sacram liturgiam non pertinentibus seu de oratione, paenitentia et de caritatis operibus, in can. 839 §§ 1—2 norma habetur. In fine articuli, nonnullos libros liturgicos a Sede Apostolica in Civitate Vaticana editos nondum nostra in patria publicatos esse, auctor vehementer dolet.
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Sobański, Remigiusz. "Zasięg normy kanonicznej." Prawo Kanoniczne 34, no. 3-4 (December 10, 1991): 27–50. http://dx.doi.org/10.21697/pk.1991.34.3-4.02.

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Quaestio in studio ponitur de agendis quae iure canonico regulari possint vel immo debeant. Igitur de obiecto normae canonicae agitur. Nemo est qui non videat ambitum iuris ecclesialis variis in temporibus ampliari vel. etiam se minuere. Non omnia quae a fidelibus agenda sunt iure comprehendi possunt vel debent. Fines forma obiectoque determinantur. Limitationes formales natura normae ut regulae generalis statuuntur. Limitationes ex parte obiecti ex ratione agendorum gerendorumque quae uti testimonium fidei concipienda sunt sequuntur. Testimonium hoc actibus modoque sese gerendi manifestatum communio Ecclesiae ab omnibus fidelibus exspectat et exspectationem hanc etiam in norm is canonicis exprimit. Obligatio ad testimonium fidei dandum ius officiumque fundamentale totius Ecclesiae omniumque fidelium est. Quod ab Ecclesia proclamatur, actualizatur et ad effectum deducitur. Quapropter ius divinum positivum in legislatione canonica praetermitti nequit. Prima ergo in parte problemata iuris divini positivi tamquam elementi iuris Ecclesiae tractantur. Agitur de cognitione iuris divini, eius forma legali historica, indole iuridica, propsitione canonica. Secunda in parte de iure naturali sermo fit. Ius hoc directe non codificatur sed a legislatore ecclesiali praesupponitur. In canonibus „natura rei” sicut in actuali statu scientiae concipitur attendenda est. Hoc in sensu ius naturale in campo iuris Ecclesiae locum tenet. Porro enucleari conatur significatio termini „normae fundam entales”. Ad istas normae iuris divini certe pertinent. Initio quaeritur curnam ius divinum norm is canonicis proponatur. Inter rationes codificationis talis illae systematicae haud ultimum locum tenent, quae tamen non ut aliquid cosmeticum intelligi possunt, quia cum fine sensuque legislationis connexae sint. Criteria in luce ponuntur quae de fundamentali caractere normae alicuius decernunt (hierarchia normarum , earum recipoca connexio, locus in constructione institutionis, postulata systematis). Postea mentio de normis constitutivis fit. Obiectum proprium legislationis canonicae disciplina ecclesialis est. Significatio termini „disciplina” explanatur. Hoc in campo maxime disputatur an actus religiosi et ethici iure canonico comprehensi sint. Responsum affirmativum datur sequentibus sub conditionibus: (1) actus hi modo generali normis proprio et typico comprehendi possint; (2) eorum canonizatio functionalis evadat; (3) magni momenti respectu testimonii dandi sint. Ultimo momentum peccati in legislatione ecclesiali et — breviter — actuum internorum ut obiectum legis in Ecclesia tractatur.
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Sobański, Remigiusz. "Podstawy prawa kościelnego." Prawo Kanoniczne 34, no. 1-2 (June 5, 1991): 13–24. http://dx.doi.org/10.21697/pk.1991.34.1-2.02.

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In opere scientifico professoris Mariani Żurowski scripta problemata fundamentalia iuris canonici attingentia non deficiunt. Quapropter aequum iustumque videtur memoriam eius etiam expositione quidem brevissima fundamentis radicumque iuris ecclesialis honorare. Primo problema ipsum ponitur. Religio christiana unica est quae proprium, a civili independens, ius producit et evolvit. Cum ius proprium ad religionem uti talem necessario non pertineat explorandae sunt rationes legum propriarum quibus christiani vivunt. Secundo quaestiones methodologicae elucidantur. Minus recta videtur methodus quae praefixa notione iuris laborat et elementa ei correspondentia in Ecclesia invenire conatur. Exploranda est autoconscientia Ecclesiae et in luce ponendum est quod in Ecclecia ipsa ut ius percipitur et denominatur. Non a iure ad Ecclesiam sed ab Ecclesia ad notionem iuris eius procedendum est. Postremo fundamenta iuris ecclesialis considerantur. Analysi subiicitur conscientia christianorum qui sciunt ipsos divinitus ut universale salutis sacramentum signumque et instrumentum unitatis vocatos esse. Populum in perspectiva salutis et actualizationis propositi Patris constituunt. Communio quam ipsi participant donum et munus ipsis commissum est. Munere hoc structura Ecclesiae relationesque sociales fidelium determinantur. Vocationem suam prosequens populus iste in mundo huius temporis vivit. Experientia istius mundi, scientiarum profectus, variae formae culturae humanae — immo et culturae iuridicae — Ecclesiae quoque prosunt. Confrontatio cum experientia iuris mundi sed autem cum iure veterotestamentorio quaestionem de sensu iuris gignit. Christiani sciunt sensum istum ab eis qui in Christo renati sunt efficiendum esse. Fidem testando et canitatem in praxim deducendo iustificantur et sensum finemque iuris explent. Iure relationes interpersonales amplectuntur quae tamen dono communionis nituntur et structuram communicationis gratiae fideique constituunt, cuius fons ih divino proposito salvifico perspicitur et ad quod significandum notio iuris divini utitur. Historica actualizatione iuris divini Ecclesia locum in historia iuris tenet. Ius Ecclesiae non dependet ab alio iure neque ulla notione iuris, quapropter apertum ad notiones, formae experientiam culturae iuridicae mundi manet. Tamen nec notionibus his nec experientia civili iuridica indoles iuris ecclesialis praefinitur sed conscientia propria christianorum.
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Sobański, Remigiusz. "Problem stosunku Kościół - państwo w teorii i w praktyce." Prawo Kanoniczne 35, no. 3-4 (December 10, 1992): 9–23. http://dx.doi.org/10.21697/pk.1992.35.3-4.01.

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Praesentatur versio polona praelectionis die 9. 1. 2. 1991 in Universitate Tubingae habitae et die 24. 2. 1992 in sessione canonistarum polonorum Varsaviae repetitae. Textus originalis in Theologische Quartalschrift 4/1992 publicatur. Problema theoricum consideratur locus et contextus relationis Ecclesiae ad statum: habitudo Ecclesiae ad mundum , praesentia Ecclesiae uti signum salutis, principia evangelizationis. Relatione hac in perspectiva historiae salutis attenta enucleari potest, de quo revera in vicissitudinibus Ecclesiae et status agitur. Canonistarum est categorias aptas quibus relationes istae amplecti possint elaborare, prae oculis habita fide autoconscientiaque Ecclesiae simul ac evolutione status moderni. Problema practicum statuitur relationem Ecclesia-status hodie in reciproca habitudine duorum systematum iuridicorum consistere. Quaestio convergentiae iuris Ecclesiae et status analysi fundamentali explanationeque praemissorum utriusque elucidare conatur, attenta praesertim conditione actuali reipublicae Polonorum.
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Pawluk, Tadeusz. "Przedstawicielstwo papieskie w kościele partykularnym i dyplomacja Stolicy Apostolskiej." Prawo Kanoniczne 33, no. 3-4 (December 10, 1990): 7–25. http://dx.doi.org/10.21697/pk.1990.33.3-4.01.

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Romanus Pontifex uti Vicarius Christi atque universae Ecclesiae his in terris Pastor, qui vi muneris sui suprema, plena, immediata et universali in Ecclesia gaudet ordinaria potestate, quam semper libere exercere valet, per Legatos suos, qui apud varias degunt Nationes, ut unitatis, tum Episcoporum tum fidelium multitudinis, perpetum ac visible principium et fundamentum apparetur; per ipsos quoque vitam ipsam Ecclesiarum particularium earumque necessitates et desideria cognoscit. Praecipuum munus Legati pontificii est ut firmiora et efficaciora in dies reddantur unitatis vincula, quae inter Apostolicam Sedem et Ecclesias particulares intercedunt. Legati munus nec superimponitur potestati episcopali, neque pro illa substituitur, neque eam praepedit; cum e contrario eam tueatur ac fraterno prudentique consilio foveat ac roboret. Romano Pontifici ius est Legatos suos nominandi et mittendi non solum ad Ecclesias particulares in variis nationibus vel regionibus, sed etiam (simul) ad Civitates et publicas Auctoritates, servatis quidem normis iuris internationalis, quod attinet ad missionem et revocationem Legatorum. Legati pontificili, qui simul legationem apud Rem Publicam iuxta iuris internationalis normas exercet, munus quoque peculiare est: 1° promovere et fovere necessitudines inter Apostolicam Sedem et Auctoritates Rei Publicae; 2° quaestiones pertractare quae ad relationes inter Ecclesiam et Civitatem pertinent; et peculiari modo agere de concordatis aliisque huiiusmodi conventionibus confidiendis et ad effectum deducendis. In his negotiis expediendis, prout adiuncta suadeant, Legatus pontificius sententiam et consilium Episcoporum dicionis ecclesiasticae exquirere eosque de negotiorum cursu certiores facere debet.
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Marques, José A. "Función pastoral y poder en la Iglesia." Ius Canonicum 15, no. 29 (March 27, 2018): 159–86. http://dx.doi.org/10.15581/016.15.20564.

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Etiam post Concilium Vaticanum II thema de relationibus inter munus pastorale et potestatem in Ecclesia aliqua problemata ponit. Revera sive identificatic ordinis clericorum cum hierarquia et recognitio exclusivae capacitatis clericorum ad titulum potestatis in Ecclesia habendum ex parte doctrinae anteconciliaris, sive communis bipartitio vel tripartitio potestatis Ecclesiae conceptionem sic dictam personalistam hierarquiae ecclesiasticae supponere videntur. Doctrina Concilii Vatican; II prae occulis habita, problemata de relatione inter munus pastorale et potestatem in Ecclesia proposita melius solvi posse videntur, si in luce conceptionis sic dictae institutionalistae Ecclesiae considarentur. Studium muneris et potestatis in hoc contextu necnon relatio inter ministerium ecclesiasticum, munus pastorale, munus regendi et potestatem conclusionem permittere videtur secundum quam sensu juridico de potestate ordinis et de potestate magisterii independente a potestate jurisdictionis vel in ea inclusa loqui non deberet
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Dissertations / Theses on the topic "Ecclesiae"

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Syrieix, Léandre. "La forma ecclesiae comme langage." Master's thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/28165.

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Le détachement des catholiques de l’Église telle qu’elle se présente aujourd’hui dans ses pratiques et dans ses formes institutionnelles est dû au fait que sa crédibilité comme témoin du Christ à travers ce qu’elle « est », ses paroles et ses gestes, est mise à l’épreuve. Il y a de ce fait une crise de la forma ecclesiae qui introduit la question relative à quelle est la forme de l’Église qui est plus appropriée pour permettre d’annoncer de manière crédible l’Évangile dans le monde contemporain. Ce mémoire de Maîtrise traite ainsi de la forma ecclesiae comme langage en trois chapitres. Le premier présente le concept de forma ecclesiae dans la littérature et en dégage quelques aspects mis en avant par le concile Vatican II. Le second traite de la vie de l’Église comme signe à travers le développement de la conception de l’Église comme « sacrement de Salut » soulignant que toute sa vie est témoignage. Le troisième présente la vocation de l’Église, qui est d’annoncer l’Évangile, à partir de l’Exhortation apostolique Evangelii nuntiandi du pape Paul VI, il présente aussi la reformatio de l’Église qu’implique l’annonce de l’Évangile à partir de l’Exhortation apostolique Evangelii Gaudium du pape François.
Catholics have turned back on the contemporary Church, its practices and institutional structures because they question its credibility as a witness for Christ in what it “is”, it says and does. There is, therefore, a crisis of the forma ecclesiae that introduces the question of what is the form of the Church, which is more appropriate to allow the credible proclamation of the Gospel in the world today. This Master’s dissertation thus treats “La forma ecclesiae comme langage” (the forma ecclesiae as a language) in three chapters. The first presents the concept of forma ecclesiae in the literature and highlights some aspects put forward by the Second Vatican Council. The second deals with the life of the Church as a sign through the development of the concept of the Church as “sacrament of salvation”, stressing that all of its life is testimony. The third, presents the vocation of the Church, which is to proclaim the Gospel, even since the publication of the Apostolic Exhortation Evangelii nuntiandi of pope Paul VI, and focuses also on the reformatio of the Church implied by the proclamation of the Gospel found in the Apostolic Exhortation Evangelii Gaudium of pope Francis.
Il distaccamento di tanti cattolici dalla Chiesa così com’è oggi nelle sue pratiche e nelle sue forme istituzionali è legato al fatto che la sua credibilità viene messa alla prova come testimone di Cristo, attraverso ciò che ‘‘è’’, le sue parole e i suoi gesti. C’è quindi una crisi della forma ecclesiae che introduce la domanda relativa a qual è la forma della Chiesa più in grado di permettere l’annuncio credibile del Vangelo nel mondo contemporaneo. Questa tesi di Laurea affronta il problema della forma ecclesiae come lingua in tre capitoli. Il primo introduce il concetto di forma ecclesiae nella letteratura e identifica alcuni aspetti presentati dal Concilio Vaticano II. Il secondo si occupa della vita della Chiesa come segno attraverso lo sviluppo della progettazione della Chiesa come ‘‘sacramento di salvezza’’ sottolineando che tutta la sua vita è una testimonianza. Il terzo presenta la vocazione della Chiesa che è di annunciare il Vangelo, secondo l’Esortazione apostolica Evangelii nuntiandi di papa Paolo VI, e anche la reformatio della Chiesa che derive dell’implicita l’annuncio del Vangelo secondo l’Esortazione apostolica Evangelii gaudium di papa Francesco.
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Dittrich, Achim. "Mater Ecclesiae : Geschichte und Bedeutung eines umstrittenen Marientitels /." Würzburg Echter, 2009. http://d-nb.info/995404631/04.

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Hiebsch, Sabine. "Figura ecclesiae : Lea und Rachel in Luthers Genesispredigten /." Münster : LIT, 2002. http://catalogue.bnf.fr/ark:/12148/cb40021444v.

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Dean, Jonathan. "Catholicae ecclesiae unitatem : Nicholas Harpsfield and English Reformation Catholicism." Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/272108.

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Ryu, Seongmin [Verfasser], Herman J. [Herausgeber] Selderhuis, Christopher B. [Herausgeber] Brown, Günter [Herausgeber] Frank, Bruce [Herausgeber] Gordon, Barbara [Herausgeber] Mahlmann-Bauer, Tarald [Herausgeber] Rasmussen, et al. "Dulcissimae Carmina Ecclesiae : Theologie und Exegese des Psalmenkommentars Melanchthons / Seongmin Ryu." Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.

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Peinlich, Richard. "Dissertatio de conciliis ecclesiae christiano-catholicae UB Freiburg, Hs. 1367; Autograph /." Freiburg i. Br. : Univ.-Bibl, 2006. http://www.manuscripta-mediaevalia.de/hs/katalogseiten/HSK0547%5Fb235%5Fjpg.htm.

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Ledegang, Freddy. "Mysterium Ecclesiae : images of the Church and its members in Origen /." Leuven (Belgique) : Paris : Leuven University press : Uitgeverij Peeters Leuven ; Peeters France, 2001. http://catalogue.bnf.fr/ark:/12148/cb388612315.

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Beddoe, Emma Charlotte. "The function of relics and sacred spaces in Flodoard's Historica Remensis ecclesiae." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.612203.

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Nadeau, Marie-Thérèse. "L'expression "fides ecclesiae" dans la litterature latine occidentale des treize premiers siecles." Paris 4, 1986. http://www.theses.fr/1986PA040027.

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L'expression "fides ecclesiae" est une formule souvent utilisee dans la theologie. On la connait surtout par le role de suppleance qu'on lui attribue dans le bapteme des enfants incapables d'exprimer personnellement leur foi. Pourtant, loin de se limiter au bapteme des enfants, ce travail essaie de montrer de quelle maniere cette expression a pris place dans la litterature latine occidentale des treize premiers siecles : origine de l'expression, sa frequence, ses differentes utilisations, les sighifications qu'elle a prises au cours des siecles. Cette recherche fait ainsi ressortir, pour l'ensemble de la periode etudiee, les nombreux emplois de "fides ecclesiae" dans le sens de doctrine, d'orthodoxie ; elle indique a partir de quel moment et dans quel contexte "fides ecclesiae", synonyme de "fides aliena", apparait en relation avec le bapteme des enfants ; elle met en relief son role et son importance dans la theologie sacramentaire des douzieme et treizieme siecles, entre autres, l'usage qu'en font quelques grands maitres franciscains et dominicains du treizieme siecle
"fides ecclesiae" is a commonly used expression in the field of theology. It is mainly known as a substitute formula for those infants who are still unable to personally express their faith when being christened. However, far from being restricted to that single occasion, this work of mine attempts to show the way this expression was used in the latin literature written in the western world over the first thirteen centuries of our era - how the expression came into being, how often it was used and to what purpose, and the various meanings it acquired through the centuries. This research therefore brings into focus the whole period i studied through the various uses of "fides ecclesiae" in the sense of a doctrine and ortho- doxy. I have pointed out when and where the expression "fides ecclesiae" as an equivalent for "fides aliena" first appeared in relation with the christening of children. It emphasized the role and importance of this particular sacrament in the theology of the twelft and thirteenth centuries and, amongst other things, the use made of it by some great franciscan and dominican masters of the period
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Valls, Mora Montserrat. "El territorio ampurdanés entre los siglos V al X : Dispositio et compositio ecclesiae." Doctoral thesis, Universitat Politècnica de Catalunya, 2019. http://hdl.handle.net/10803/667501.

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The ecclesiastical rural architecture before the year 1000 in the Hispanic north east, has relevant information on the territorial evolution and social changes that happen in an era full of lights and shadows. This research analyses the evolution of the ecclesiastical fabric in the region of Ampurdan, together with the conceptual tools used for these buildings, by taking 74 carefully selected churches as study cases, based on their chronology between the V and X century. These churches are a unique architectural database to get closer to the evolutive transformations that occurred between the fragmentation of the Roman Empire and the setting of feudal Europe. The territory of Empurdà is a privileged scenario, owing to its geographical border location and the considerable amount of these small and simple rural pieces of architecture. Ultimately, these arguments are essential to understand the Empurdà heritage and to act upon. Maps of the different diachronic stages are elaborated along the thesis, depicting chronologies and singularities of each phase. These maps let us visualize the sequential development of the ecclesiastic grid: a first stage restricted to the urban landscape, a second one that includes the move towards the rural world in search of isolation, a third one in which the rural settlements expand and are provided with a social context and a fourth one that consolidates some types as origin of the parish network then extended to the whole territory. Besides, the isolation of technical procedures used in every stage confirms and tunes the conclusions supplied by urban analyses. The geometric-modular analysis -within the chronology of each church- has made it possible to obtain -through arithmetic median- the original procedure applied in each one, based on ruling modules, dimensions and proportions used. These craft formulae confirm that a change of paradigm happens after the VI century, even f a constructive nature. Vaulted roofs are not established until the 9th century, when higher confidence on the techniques used is reached. Such a confidence will allow to assume circular shapes linked to the circle, that will become standard in the 10th century. In summary, a “mother” type of the churches -that will later foster further middle age styles- is shaped during this time.
La arquitectura eclesiástica rural anterior al año 1000 en el noreste hispánico, contiene información sobre la evolución territorial y los cambios sociales que ocurrieron en una etapa histórica llena de luces y sombras. Teniendo como material de estudio un grupo de 74 iglesias seleccionadas por su cronología de implantación y de construcción entre los siglos V al X, se analiza la evolución del tejido eclesiástico en el territorio ampurdanés y las herramientas conceptuales empleadas para la edificación. Las iglesias son un material arquitectónico único para acercarse a las transformaciones que acaecieron entre la fragmentación del Imperio romano y la consolidación de la Europa feudal. El territorio ampurdanés es un escenario privilegiado por su situación geográfica fronteriza y el volumen cuantitativo de esta pequeña y sencilla arquitectura rural. La evolución del cristianismo inicial junto al desarrollo del poder eclesiástico ligado al civil, a partir del siglo IV, es la clave de bóveda para comprender las transformaciones sociales ocurridas durante el periodo analizado. En definitiva, estos argumentos son esenciales para entender el patrimonio ampurdanés y actuar en consecuencia. A lo largo de la tesis se elaboran los mapas de las distintas etapas temporales que dibujan la cronología y características de cada una. Estos mapas permiten visualizar el desarrollo secuencial del tejido eclesiástico: una primera fase restringida al mundo urbano; una segunda que da el salto al mundo rural en búsqueda del aislamiento; una tercera en que se amplia y socializa la implantación rural y; una cuarta que consolida este tipo como origen del tejido parroquial ya extendido a todo el territorio. Por otro lado, la deducción de los procedimientos técnicos que se utilizan en cada etapa, confirma y afinan las conclusiones aportadas por el análisis urbanístico. El estudio geométrico-modular de la fase cronológica de cada iglesia, ha facultado la obtención, mediante medias aritméticas, de la receta conceptual que se aplicó en cada una, basadas en un módulo director, unos dimensionales y las proporciones utilizadas. Estas fórmulas artesanales confirman como después del siglo VI se produce el cambio de paradigma, incluso a nivel constructivo. La cubierta abovedada no se consolida hasta el siglo IX en que se alcanza seguridad en las técnicas utilizadas. Esta confianza permitirá, en el siglo X, asumir libertad con las formas circulares que acabarán estandarizándose. En definitiva, en este espacio temporal, se conforma el tipo "madre" de las iglesias que luego dará lugar a los posteriores estilos medievales.
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Books on the topic "Ecclesiae"

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Asociación de Archiveros de la Iglesia en España., ed. Memoria ecclesiae. [Barcelona, Spain?]: Archivo Diocesano de Barcelona, 2000.

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Ecclesiae munitae. Caltanissetta: S. Sciascia, 2008.

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Matres ecclesiae: Kirkkoäidit. Kauniainen: Perussanoma oy, 2011.

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Catechismus catholicae ecclesiae. Città del Vaticano: Libreria editrice vaticana, 1997.

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Monumenta fidei Ecclesiae Orientalis. Jenae: F. Mauke, 1990.

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Potamius, Bishop of Lisbon, 4th cent., Hillgarth J. N, and Conti Martino 1932-, eds. Altercatio ecclesiae et synagogae. Turnhout: Brepols, 1999.

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Hessels, Jan Hendrick, ed. Epistulae et Tractatus Ecclesiae cum Reformationis tum Ecclesiae Londino-Batavae Historiam Illustrantes. Cambridge: Cambridge University Press, 2010. http://dx.doi.org/10.1017/cbo9780511695346.

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Hessels, Jan Hendrick, ed. Epistulae et Tractatus Ecclesiae cum Reformationis tum Ecclesiae Londino-Batavae Historiam Illustrantes. Cambridge: Cambridge University Press, 2010. http://dx.doi.org/10.1017/cbo9780511695636.

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1825-1866, Nickes Johannes Anselm, Gennadius II, Patriarch of Constantinople, approximately 1405-approximately 1472, Bēssariōn Cardinal 1403-1472, Joseph Bishop of Methone, and Gregorios, Hieromonach and Patriarchal Exarch, eds. Sanctum Florentinum universae ecclesiae concilium. Romae: [s.n.], 1986.

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Strazzullo, Franco. Neapolitanae ecclesiae cathedralis inscriptionum thesaurus. Napoli: Arte tipografica, 2000.

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Book chapters on the topic "Ecclesiae"

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Murata, Koji. "Dei et ecclesiae inimicus." In Communicating Papal Authority in the Middle Ages, 159–72. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003361176-14.

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Boissavit-Camus, Brigitte. "La domus ecclesiae de Poitiers." In Des 'domus ecclesiae' aux palais épiscopaux, 73–87. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101290.

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Zeller, Bernhard. "Die Historia calamitatum ecclesiae Salisburgensis." In Quellen zur Salzburger Frühgeschichte, 263–319. Wien: Böhlau Verlag, 2006. http://dx.doi.org/10.7767/boehlau.9783205160717.263.

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Richter, Liselotte, and Gottfried Orth. "Luther, Martin: De captivitate Babylonica ecclesiae praeludium." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_16197-1.

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Balcon-Berry, Sylvie, and Walter Berry. "Autun : de la domus ecclesiae au palais épiscopal." In Des 'domus ecclesiae' aux palais épiscopaux, 43–62. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101288.

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Balcon-Berry, Sylvie, François Baratte, Jean-Pierre Caillet, and Dany Sandron. "Introduction. Des domus ecclesiae aux palais épiscopaux: historiographie et perspectives liminaires." In Des 'domus ecclesiae' aux palais épiscopaux, 11–13. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101285.

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Reynaud, Jean-François. "Aux origines du palais épiscopal de Lyon." In Des 'domus ecclesiae' aux palais épiscopaux, 15–27. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101286.

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Berry, Walter. "The domus ecclesiae of Reims: the state of the question in the light of recent research." In Des 'domus ecclesiae' aux palais épiscopaux, 29–41. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101287.

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de Montjoye, Alain. "Grenoble : du premier complexe cathédral à la résidence épiscopale (IVe-XIIIe siècles)." In Des 'domus ecclesiae' aux palais épiscopaux, 63–71. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101289.

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Esquieu, Yves. "Les résidences de l’évêque de Viviers (Ve-XVe siècles)." In Des 'domus ecclesiae' aux palais épiscopaux, 89–97. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.bat-eb.1.101291.

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Conference papers on the topic "Ecclesiae"

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de Boer, Erik A. "De Causa Ecclesiae Campensis or: How Four Local Ministers Ended up on the National Agenda." In Seventh Annnual RefoRC conference. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666570964.307.

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Athanasopoulos, Dionysis. "Digital ecclesia." In ICSE '18: 40th International Conference on Software Engineering. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3183428.3183432.

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Goldan, Vasile-Lucian. "The Ecclesial Periodic „Revista Teologică” (1883-1887)." In WLC 2016 World LUMEN Congress. Logos Universality Mentality Education. Cognitive-crcs, 2016. http://dx.doi.org/10.15405/epsbs.2016.09.51.

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Balc, Samuiel. "The Relationship between Culture and Communication within the Ecclesia." In Proceedings of the 10th International RAIS Conference on Social Sciences and Humanities (RAIS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/rais-18.2018.44.

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GHIBANU, Ionut Adrian. "Contemporary Ecclesial Priorities of Social Involvement. A Romanian Orthodox Perspective." In 8th LUMEN International Scientific Conference Rethinking Social Action. Core Values in Practice | RSACVP 2017 | 6-9 April 2017 | Suceava – Romania. LUMEN Publishing House, 2017. http://dx.doi.org/10.18662/lumproc.rsacvp2017.26.

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Vacaru, Nadia-Elena. "ECCLESIAL SOCIAL TEACHING FOR THE DUTY OF HOSPITALITY AND JUSTICE IN THE CONTEXT OF MIGRATION." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.2/s05.032.

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Bácsatyai, Dániel. "„Ecclesia, que in ungarorum gente constructa” : Egy Kárpát-medencei zarándokhely a 10. századi reichenaui hagiográfiai irodalomban." In Hadak útján XXIV. : A népvándorláskor fiatal kutatóinak XXIV. konferenciája. PPKE BTK Régészeti Tanszék, MTA BTK Magyar Őstörténeti Témacsoport, 2017. http://dx.doi.org/10.55722/arpad.kiad.2017.3.2_12.

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A reichenaui Translatio sancti Marci, amely a svábföldi monostor Velencével rivalizáló Szent Márk-kultusza védelmében íródott a 930-as években, két ízben utal a magyarokra. Az első említés – ha nem is kapott eddig figyelmet – ismert lehet, mivel szerepel a Gombos F. Albin által összeállított Catalogus Fontium Historiae Hungaricae (CFH) lapjain: Szent Márk egy zarándok látomásában megjósolja a monostor környékének közelgő dúlását (926). A másik azonban – az MGH és az utóbbiból merítő CFH közlésének kivonatossága miatt – ismeretlen a hazai történetírásban. A kérdéses fejezet főszereplője ugyancsak egy zarándok, aki gyógyulást keresve meglátogatja Európa híres zarándokhelyeit Santiagótól Jeruzsálemig, ahol sorra csodák történnek vele. E célpontok egyike egy bizonyos egyház, amely a magyarok földjén épült (ecclesia, que est in Ungarorum gente constructa). Az alábbiakban – a forrás bemutatásán túl – arra keresem a választ, hogy hol lehetett ez a bizonyos magyar fennhatóság alá került zarándokhely.
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Oremusová, Daša, Magdaléna Nemčíková, Lucia Petrikovičová, Hilda Kramáreková, and Alfred Krogmann. "Rozvoj obcí v Nitrianskej diecéze v kontexte religiózneho turizmu." In XXV. mezinárodní kolokvium o regionálních vědách. Brno: Masaryk University Press, 2022. http://dx.doi.org/10.5817/cz.muni.p280-0068-2022-48.

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Religiosity is historically firmly rooted in Slovakia. It also has a historical foundation in the Nitra Diocese, which confirms the establishment of the Nitra Diocese in 880 by Pope John VIII. at the request of Prince Svätopluk. The aim of the article is to analyze the impact of religious tourism on the development of two selected rural municipalities in the Nitra diocese - Pozba and Močenok. From a methodological point of view, the basis was the excerpt of print and electronic information sources of various kinds, results of pilgrimage places questionnaires and their comparative analysis. Critical access to information was supported by communication with the Episcopal Office in Nitra, interviews with parish administrators, mayors and residents. The field survey was associated with the documentation of sacral spaces. The result of the work is the identification of forms, resp. manifestations of the functioning of the secular and ecclesial community in both municipalities. While the municipality of Pozba represents a traditional center of pilgrim tourism, the municipality of Močenok has transformed from this position into a center of Christian theater, which is also perceived at the national level. Both municipalities support the activities of ecclesiastical communities and localities of pilgrimage sites are perceived as inseparable parts of municipalities. In both municipalities, which are also part of European cultural routes, religious tourism significantly contributes to the visibility of the municipality and conditions its development, especially in connection with the construction of infrastructure.
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Reports on the topic "Ecclesiae"

1

Sullivan, Edward. Totiusque ecclesiae suae sanctae; a comparison of the ecclesiologies of St. Augustine and Hans Kung. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1463.

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Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-5-kapriev.

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This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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