Academic literature on the topic 'Ecclesial renewal'

Recent thinking and writing about the regeneration of the churches in Britain is almost always devoted to ways and means: patterns of ministry, styles of worship, methods of communication and models of mission. These contemporary approaches envisage a renewal of the churches that seemingly leaves theology untouched. This article mounts a critique of this strategy of ‘ecclesial reconstruction’ plus ‘theological conservation’ as short-sighted and overly narrow in focus. The situation contrasts with the ‘radical theology’ of the 1960s, in which it was assumed that ecclesial and theological reconstruction go together. The article asks why things are so different today. It considers a possible sociological account of this state of affairs, but argues against it, drawing on sociological and ecclesiological factors to build a case instead for the vital importance of hospitality towards critical and exploratory theological thinking in all initiatives for the reconstruction and renewal of the churches.

A transmissão da fé e sua consequente vivência eclesial-comunitária são dois desafios pastorais da atualidade. É um desafio iniciar na fé, quando já não é mais natural ser cristão; é exigente perseverar na vivência eclesial, quando cresce o assim chamado processo de desinstitucionalização religiosa ou a crença sem pertença. Repensar os caminhos da iniciação cristã e a reconfiguração eclesial é, portanto, uma tarefa urgente. A metodologia catecumenal, caminho antigo e sempre novo para iniciar na fé, apresenta-se como uma renovada chance evangelizadora. Contudo, ela depende de renovada configuração paroquial. Catecumenato e renovação paroquial se complementam e se enriquecem mutuamente. O que o catecumenato tem a dizer à renovação paroquial e em que sentido a paróquia renovada contribui para o catecumenato são questões que o Autor se propõe neste artigo.Abstract: The transmission of the faith and its consequent ecclesialcommunity experience are two pastoral challenges of today. It is a challenge to start in the faith when it is no longer natural to be Christian; and it is hard to persevere in the ecclesial experience, when the so-called process of religious deinstitutionalization or of belief without belongingnessis growing. Therefore, rethinking the paths of Christian initiation and of ecclesial reconfiguration is an urgent task. The catechumenal methodology, an ancient, and yet ever new, way of starting in the faith, presents itself as a renewed chance of evangelization. However, it depends on a renewed parochial configuration. Catechumenate and parochial renewal complement and enrich each other. In the article the author also suggests what the catechumenate has to say about the parochial renewal and in what sense the renewed parish contributes to the catechumenate.Keywords: Postmodernity. Ecclesial life. Transmission of the faith. Catechumenate. Parochial renewal.

Síntese: A pretensão deste artigo é provocar uma discussão sobre o atual panorama eclesial, fortalecendo e contribuindo com o movimento de renovação ou de conversão eclesial desencadeado pelo papa Francisco e formulado por ele nos termos de “Igreja em saída” para as “periferias do mundo”. Depois de algumas considerações mais gerais sobre a problemática da análise do panorama eclesial, apresenta a novidade que representa Francisco e seu projeto de uma “Igreja em saída para as periferias”, no atual panorama eclesial, e indica alguns desafios e algumas tarefas teológico-pastorais que emergem deste projeto de renovação ou de reforma eclesial. E conclui com uma convocação ao fortalecimento e ao aprofundamento teológico-pastoral deste projeto, não desperdiçando o “tempo de graça” que o Senhor nos concede.Palavras-chave: Conjuntura eclesial. Papa Francisco. Missão da Igreja. Periferias. Teologia.Abstract: The purpose of this article is to provoke a discussion about the current ecclesial panorama, strengthening and contributing to the movement of renewal or of ecclesial conversion triggered by Pope Francis and formulated by him in terms of “the Church on exit” to the “peripheries of the world “. After a few more general considerations on the issue of the ecclesial landscape analysis, the article presents the novelty that Francis and his project of a “Church on exit to the peripheries” represents in the current ecclesial scene, and indicates some challenges and some theological-pastoral tasks that emerge from this project of renewal or of ecclesial reform. It concludes with a call for the strengthening and theological-pastoral deepening of this project, so that the “time of grace” that the Lord is granting us will not be wasted.Keywords: Ecclesial conjuncture. Pope Francis. The Church’s Mission. Peripheries. Theology.

The paper explores shifts and turns that over the centuries have influenced moral thinking and instructing on moral matters within the Roman Catholic tradition. The purpose of this exploration is to shed light on the current status of moral theology and identify areas for future developments. The paper proposes ‘ecclesial ethics’ as one of such areas. It views moral theology as a dynamic discipline, shaped by pressures, invitations and demands of the day. It claims that for moral theology to be relevant today, some fundamental questions (including the purpose of the discipline) must be revisited. It argues that practical realities in the lives of individuals, communities and the church as well as the Planet must be at the forefront of moral theological considerations. Contemporary moral theologians and/or theological ethicists (the paper considers this distinction) are a diverse and, we dare to add, divided group. The paper argues that building bridges in a polarised world (including the world of moral theology) needs to be a priority. The overall aim of this study is to respond positively to the call for renewal of moral theology as voiced in the ‘Decree on Priestly Formation’ of the Second Vatican Council and in several statements made by Pope Francis.

AbstractThe Catholic Charismatic Renewal (CCR), the Latin American church's largest and most dynamic lay movement, demands scholarly attention for its extraordinary appeal among Catholic laity and its unanimous approval by national episcopacies. If the church is finally using mass media and other Protestant techniques for evangelization, it is because of the Charismatics, whose missionary zeal rivals that of their chief competitors, the Pentecostals. This study uses the tools of religious economy to analyze the reasons for the Renewal's rapid growth and acceptance. In attempting to explicate the CCR's success, the study also examines the major ecclesial trends during the movement's three decades in Latin America.

Evangelii Gaudium sketches a vision of ecclesial renewal through deepening participation in evangelization. This vision is supported by a theology of renewal that holds together human and divine agency and distinguishes persons, practices and structures; a theology of the church that finds its identity in the dynamic of evangelization; and a theology of newness that focuses on the incarnation and the good news that proclaims it. While these foundations build on significant previous sources, there is something both creative and distinctive in how Pope Francis weaves them together. Although the parallels with recent WCC documents in related areas are not all that strong and the presentation of ecumenism itself in Evangelii Gaudium is rather marginal, there is an opportunity for reconnecting ecumenism to renewal through sharing its vision and the journey that might follow from it, as consideration of the Church of England’s recent Programme of Reform and Renewal indicates.

Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.

A reflexão apresenta os pontos principais do processo de renovação eclesial ocorrido na América Latina, segundo a pauta do aggiornamento conciliar. Expõe os tópicos centrais dessa renovação e o decorrente arrefecimento que vai sofrendo no decorrer do tempo. Afirma a necessidade de que toda reforma atinja a esfera estrutural da instituição para que possa sobreviver historicamente com seus princípios e pautas. Afirma também a validade emblemática do carisma renovador da Igreja dos pobres, demarcado na Conferência de Medellín, para os dias de hoje, tanto nas Igrejas do continente, quanto para as reformas colocadas em marcha pelo Papa Francisco no conjunto da Igreja.Abstract: The reflection presents the main points of the process of ecclesial renewal that took place in Latin America, according to the agenda of the conciliar aggiornamento. It exposes the central topics of this renewal and the resulting cooling that will suffer over time. It affirms the need for any reform to reach the structural sphere of the institution so that it can survive historically with its principles and guidelines. It also affirms the emblematic validity of the renewing charism of the Church of the poor, set out in the Medellin Conference, for the present day, both in the Churches of the continent and in the reforms proposed by Pope Francisco in the Church as a whole.Keywords: Latin America; Francis; Church; The Poor and Ecclesial Reform.

The Catholic Charismatic Renewal is one of the largest movements within the global Catholic Church and has been a significant part of Catholicism in the United Kingdom for nearly fifty years. In terms of theology, ethos and social structure it is poorly understood with little academic or critical analysis of the movement. This study seeks to address this through ethnographic research and theological analysis of the beliefs, behaviour and worldview of several expressions of the Catholic Charismatic Renewal in Britain and Northern Ireland. In doing so there is also an aim to evaluate the efficacy and value of three analytical approaches used by previous studies of religious groups and to consider their applicability in a broader context. The research reveals a diverse movement that is expressed through a broad range of groups and devotions, from covenant communities to small parish groups. Some key themes in ethos and theology were evident in all expressions of the movement, most important amongst these being eschatology. The role of cognitive dissonance in the development of this eschatology is considered as is the integration of the Charismatic movement into the host Catholic Church. A central role for Marian devotion in this process of catholicisation is identified and associated with the diversity of current expressions which represent differing stages in this process. The methodological approaches used are critically evaluated and, whilst value is identified in each one, the greatest potential for deep understanding and broader comparative studies is seen in the narrative approach put forward by James Hopewell. This approach is seen as allowing depth of understanding and a more nuanced consideration of apparently opposing beliefs or phenomena. Additionally, such a narrative approach is seen as having applicability beyond limited social and theological contexts.

CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Grandes são os desafios urbanos para a Igreja na atualidade, que não tem acompanhado o ritmo da atual mudança de época. A paróquia, instituição mais elementar da Igreja, é a configuração eclesial que mais sente de perto os efeitos da nova sensibilidade sociocultural-religiosa, fortemente marcada pelo individualismo e pela subjetividade. Está coloca em xeque todo o edifício paroquial: os pressupostos pastorais, os métodos de evangelização, além de protestar veementemente contra a exagerada burocratização reinante na Igreja. A crise paroquial é inevitável! Cada vez menos ela consegue ser o lugar da vida comunitária eclesial para o homem urbano. Resgatar o espírito comunitário da paróquia é uma necessidade e uma urgência, o que não será possível sem mudanças profundas em suas estruturas. Não menos urgente é a mudança de mentalidade dos que estão à frente da paróquia. Autoritarismo e centralismo são não apenas posturas contrárias ao Evangelho, como também impedem a concretização da comunidade eclesial. Pistas de renovação da paróquia apontam para o acento à pessoa, na valorização de suas aspirações, dons e carismas. As normas, a instituição, o Direito Canônico não podem sufocar a realidade maior que é o humano. Na mesma perspectiva, a formação de pequenas comunidades, a exemplo das novas comunidades eclesiais, nas quais a partilha, convívio e o conhecimento mútuo são muito mais intensos, deve ser a opção fundamental da reforma paroquial. Novas formas de presença da paróquia no mundo urbano exige, antes de mais nada, o resgate do espírito missionário, com ousadia e criatividade.
Great are the urban challenges for the Church today because it has not accompanied the signs of changes of epoch. The parish, the most basic cell of the Church, is the ecclesial configuration that is most affected by the new socialcultural-religious sensibility, strongly impressed by individualism and subjectivity. It challenges all parochial institution structure: the presupposed pastorals, the methods of evangelization, and furthermore, it strongly protest against an exaggerated dominance of bureaucracy present in the Church. A parochial crisis is inevitable! Gradually, the parish has been loosing its place as the place for the ecclesial community life for the urban man. It´s a need and an urgency to ransom the community spirit of the parish. This is only made possible through profound changes in its structure. Just as urgent, is the need of changing the way of thinking of those who are responsible for the parish. Centralizing authority and being authoritarian are not only contrary to the Gospel, but also they do not allow for the building of the ecclesial community. Clues for the restructuring of the parish lead to the highlighting of the human being, the importance of its aspirations, gifts and charismas. The norms, the institution, the Canonical Rights cannot smother the greater reality that is the human being. In the same perspective, the fundamental option of the renewal of the parishes, should be the creation of small communities, following the examples of the new ecclesial communities, where the sharing, the daily relationships and commom knowledge are more intense. Only through small communities will we be able to reach the greater goal, to transform the parish community of communities. New ways of making the parish present in the urban world demands the ransom of the missionary spirit with creativity and with dare.

Made available in DSpace on 2014-06-11T19:32:25Z (GMT). No. of bitstreams: 0 Previous issue date: 2004Bitstream added on 2014-06-13T18:43:48Z : No. of bitstreams: 1 joanonineto_v_dr_assis.pdf: 2015989 bytes, checksum: 5fcd78db2d92665561d49f1d9f4aa434 (MD5)
Universidade Estadual Paulista (UNESP)
Analisamos o processo colonizador do Estado de Mato Grosso, com foco privilegiado sobre a região noroeste do Estado, mais exatamente sobre Juina, pólo regional e primeira cidade surgida de um projeto estadual de colonização, e a Igreja Católica, mais especificamente a brasileira, mato-grossense e organizada segundo as influências dos movimentos leigos, tais como a Teologia da Libertação, as Comunidades Eclesiais de Base e a Renovação Carismática Católica, fixando-nos entre as décadas de 1970 e 1990. Visamos os pontos de convergência entre ambos os aspectos por nos auxiliarem na compreensão da sociedade juinense. Não tratamos do aspecto institucional, mas procuramos a visão do colono migrante católico. Isto resume, ou sintetiza nosso objetivo para este trabalho: analisar o uso feito da mensagem da igreja pelo fiel nessa região. Demonstrar que a aceitação ou rejeição desta ou daquela face da Igreja Católica, para além da influência da mídia ou de imposições do clero (ou mesmo institucionais), tem forte relação com as idiossincrasias da vida daqueles colonos que usam a religião como elemento comum, para a reconstrução da sua identidade. Para isso delineamos algumas reflexões sobre a Igreja Católica, a sua mensagem e a compreensão desta última pelos fiéis. Entendemos que se existe uma forte influência dos modelos propostos pelas autocompreensões da Igreja sobre o conjunto dos fiéis católicos, essa influência esbarra, ou mesmo, para nas reinterpretações elaboradas pelos fiéis sobre os discursos da Igreja. Em síntese, entre o ouvido do fiel e a boca da instituição há certamente espaço mais que suficiente para resignificações daquilo que se transmitiu. Assim o foi para com a Teologia da Libertação e a Renovação Carismática Católica. Em Juina encontramos ambos os movimento...
we analyze the colonizer Estado de Mato Grosso process, with focus privileged about Estado's northwest region, more exactly about Juina, regional and first polo city arisen of a state project of colonization, and the Catholic church, more specifically the Brazilian, mato-grossense and organized according to the influences of the lay actions, such as the Theology of Liberation, the Base Ecclesial Communities and the Catholic Charismatic Renewal, fastening us between the 1970's and 1990's. We aim the convergence points between both the aspects for assist us in the comprehension of the society juinense. We do not care for the institutional aspect, but we search colonist's Catholic migrant vision. This summarizes, or it synthesizes our objective for this work: analyze the use done of the message of church by the faithful in this region. Demonstrate that the acceptance or rejection of this or of that side of the Catholic church, for besides the influence of the media or of impositions of the clergy (or even institutional), has strong relation with the idiosyncrasies of life of those colonists who use the religion as common element, for the reconstruction of your identity. For that delineate some reflections on the Catholic Church, your message and the comprehension of this last by the followers. We understand that there are a strong influence of the proposed models by self-comprehensions of Church on the set of the Catholic followers, this influence stumbles, or even, for in the new interpretations elaborated by the followers on the speeches of Church. In synthesis, between ear of the faithful and the mouth of the institution there is certainly space more than enough for new signification of that that was transmitted. Thus was to with the Theology of Liberation and the Catholic Charismatic Renewal. In Juina find both movements... (Complete abstract, click electronic access below)

Orientador: Eduardo Basto de Albuquerque
Banca: José Oscar Beozzo
Banca: Kátia Maria Abud
Banca: Mauro Galetti Rodrigues
Banca: Áureo Busseto
Resumo: Analisamos o processo colonizador do Estado de Mato Grosso, com foco privilegiado sobre a região noroeste do Estado, mais exatamente sobre Juina, pólo regional e primeira cidade surgida de um projeto estadual de colonização, e a Igreja Católica, mais especificamente a brasileira, mato-grossense e organizada segundo as influências dos movimentos leigos, tais como a Teologia da Libertação, as Comunidades Eclesiais de Base e a Renovação Carismática Católica, fixando-nos entre as décadas de 1970 e 1990. Visamos os pontos de convergência entre ambos os aspectos por nos auxiliarem na compreensão da sociedade juinense. Não tratamos do aspecto institucional, mas procuramos a visão do colono migrante católico. Isto resume, ou sintetiza nosso objetivo para este trabalho: analisar o uso feito da mensagem da igreja pelo fiel nessa região. Demonstrar que a aceitação ou rejeição desta ou daquela face da Igreja Católica, para além da influência da mídia ou de imposições do clero (ou mesmo institucionais), tem forte relação com as idiossincrasias da vida daqueles colonos que usam a religião como elemento comum, para a reconstrução da sua identidade. Para isso delineamos algumas reflexões sobre a Igreja Católica, a sua mensagem e a compreensão desta última pelos fiéis. Entendemos que se existe uma forte influência dos modelos propostos pelas autocompreensões da Igreja sobre o conjunto dos fiéis católicos, essa influência esbarra, ou mesmo, para nas reinterpretações elaboradas pelos fiéis sobre os discursos da Igreja. Em síntese, entre o ouvido do fiel e a boca da instituição há certamente espaço mais que suficiente para resignificações daquilo que se transmitiu. Assim o foi para com a Teologia da Libertação e a Renovação Carismática Católica. Em Juina encontramos ambos os movimento... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: we analyze the colonizer Estado de Mato Grosso process, with focus privileged about Estado's northwest region, more exactly about Juina, regional and first polo city arisen of a state project of colonization, and the Catholic church, more specifically the Brazilian, mato-grossense and organized according to the influences of the lay actions, such as the Theology of Liberation, the Base Ecclesial Communities and the Catholic Charismatic Renewal, fastening us between the 1970's and 1990's. We aim the convergence points between both the aspects for assist us in the comprehension of the society juinense. We do not care for the institutional aspect, but we search colonist's Catholic migrant vision. This summarizes, or it synthesizes our objective for this work: analyze the use done of the message of church by the faithful in this region. Demonstrate that the acceptance or rejection of this or of that side of the Catholic church, for besides the influence of the media or of impositions of the clergy (or even institutional), has strong relation with the idiosyncrasies of life of those colonists who use the religion as common element, for the reconstruction of your identity. For that delineate some reflections on the Catholic Church, your message and the comprehension of this last by the followers. We understand that there are a strong influence of the proposed models by self-comprehensions of Church on the set of the Catholic followers, this influence stumbles, or even, for in the new interpretations elaborated by the followers on the speeches of Church. In synthesis, between ear of the faithful and the mouth of the institution there is certainly space more than enough for new signification of that that was transmitted. Thus was to with the Theology of Liberation and the Catholic Charismatic Renewal. In Juina find both movements... (Complete abstract, click electronic access below)
Doutor

To summarize:

1. Contemporary Evangelicalism is not merely a momentary or reactionary movement, but the full-grown of the long process of Pneumatic operation in restoring Christian Faith back to its prototypal theological structures.
2. Contemporary Evangelicalism presents a distinct ecclesiology descriptive of the structures of the prototype ekklesia that has been historically marred; thus Contemporary Evangelicalism is restorative of the prototypal ecclesiological structures.
3. The peoplehood of God, or in the particular New Testament context, the peoplehood of Christ—is the very identity of the church, and the very identity that Contemporary Evangelicalism presents to the church in the present times; thus Contemporary Evangelicalism is restorative of the original ecclesial identity.

Now, to inversely synthesize, God called Noah and his family because they were still obedient to God. God called Abraham because he had that inclination to be faithful to God. God called Lot because he still had that God-consciousness. God called Israel because they still believe on the one Creator-God. Then God called the Christian church because it is composed of people who believe in Jesus Christ. Thus, here we see the fidestic response factor throughout God’s historical calls. God call a people because they are those who respond to him in faith. Whenever such faith response waned, God chooses another people who, again, could respond to him in faith. Thus the existence and life of the ekklesia is co-existent with its fidestic response to God. The moment it stops responding to God in faith, it loses its ekklesiality. It is in this context, that Contemporary Evangelicalism emerges as the climactic phase of God’s historical ekklesiality. Contemporary Evangelicalism presents before the church the prototypal theological and ecclesiological framework of Christian Faith. As such, while presenting this prototypal framework, it also poses a call for the restoration the prototypal structures in the present theological and ecclesiological framework of Christian Faith. But the call necessitates a wholehearted response of faith. Thus, Contemporary Evangelicalism, in essence, is the call for the New Reformation of Christian Faith, the New Reformation of Christian church, back to its prototypal structures. When Christians and the Christian church fail to heed this call, Christianity could, again, lose a great and blissful opportunity to be more truly God’s people, to be more truly the people of Christ, in the present time nearing the parousia. It is prayerful hope that this work would spark a global conflagration of New Reformation!
Thesis (PhD (Systematic Theology&Ethics))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
unrestricted

This study examined the biblical/theological foundations found in the Holy Spirit for leading ecclesial change within the text of Luke-Acts. Chapter 1 describes the purpose, goals, rationale, and research methodology for the study. Chapter 2 is a literature review that examines secular, Christian, and biblical/theological models for leading ecclesial change. Chapter 3 examines the role of the Holy Spirit in the empowered Messiah and demonstrates how the same Spirit that empowered, enabled, and equipped the Messiah is the same Spirit that enables, empowers, and equips believers today. Chapter 4 displays the manifestation of the Spirit’s work not only in the believer but inside the New Testament church. Chapter 5 offers conclusions of this study. Here the purpose and goals of the study are examined and biblical reflections as well as recommendation for practices are offered.

This chapter provides a generational account of the wider intellectual and political French climate of the 1930s and the Great Depression, led by the non-conformistes and such figures as Jean-Paul Sartre, Simone de Beauvoir, and Maurice Merleau-Ponty, by drawing on significant studies of the 1930s by Jean-Louis Loubet del Bayle and others, to enable us to appreciate the nouvelle théologie as a particular unit of this generation. Â First, the sense of absolute crisis, revolution, and mission of the wider generation is examined, along with its articulation by young intellectuals. The chapter also highlights three aspects of their generational programmes, namely, deeper historical thinking, concrete philosophical construction, and active engagement with the world, showing how Left Catholic thought, political initiatives, and projects of ecclesial renewal followed along comparable lines and drew inspiration from their secular peers.

TOWARDS THE NEW LIFE Theology and Importance of Christian Initiation for the Life of Faith The book is in equal parts a presentation and an invitation. The subject matter of both is the mystagogical initiation leading to the personal encounter with God and eventually to the union within the Church in Christ, which happens initially and particualry in the sacramental liturgy. Mystagogy was the essential experience of life in the early Church and now is being so intensely discussed and postulated by the ecclesial Magisterium and through the teaching of the recent popes and synods. Within the ten chapters of this book the reader proceeds through the aspects strictly associated with Christian initiation, noticeable in catechumenate and suggestive for further Christian life. It is not surprising then, that the study begins with answering the question about the sense of dealing with catechumenate at all. The response developed in the first chapter covers four key points: the contemporary state of our faith, the need for dialogue in evangelization, the importance of liturgy in the renewal of faith and the obvious requirement of follo- wing the Church’s Magisterium, quite explicit in the subject undertaken within this book. The introductory chapter is meant to evoke interest in catechumenate as such and encourage comprehension of its essence, in order to keep it in mind while planning contemporary evangelization. For doing this with success and avoiding pastoral archeology, we need a competent insight into the main message and goal of Christian initiation. Catechumenate is the first and most venerable model of formation and growth in faith and therefore worth knowing. The second chapter tries to cope with the reasons and ways of the present return to the sources of catechumenate with respect to Christian initiation understood to be the building of the relationship with God. The example of catechumenate helps us to discover, how to learn wisely from the history. This would definitely mean to keep the structure and liturgy of catechumenate as a vehicle of God’s message, which must be interpreted and adapted always anew and with careful and intelligent consideration of the historical flavour on particular stages within the history of salvation and cultural conditions of the recipients. For that reason we refer to the Biblical resources and to the historical examples of catechumenate including its flourishing and declining periods, after which we are slowly approaching the present reinterpretation of the catechumenal process enhanced by the official teaching of the Church. As the result of the latter, particularly owing to the Vatican Council II, we are now dealing with the renewed liturgy of baptism displayed in two liturgical books: The Rite of Baptism for Children and the Rite of Christian Initiation of Adults (RCIA). This version for adults is the subjectmatter of the whole chapter, in which a reader can find theological analyses of the particular rites as well as numerous indications for improving one’s life with Christ in the Church. You can find interesting associations among the rites of initiation themselves and astounding coherence between those rites and the sacraments of the Eucharist, penance and other sacraments, which simply means the ordinary life of faith. Deep and convincing theology of the process of initiation proves the inspiring spiritual power of the initial and constitutive sacraments of baptism and confirmation, which may seem attractive not only for catechumens but also for the faithful baptized in their infancy, and even more, since they might have not yet had a chance to see what a plausible treasure they have been conveying in their baptismal personality. How much challenge for further and constant realization in life may offer these introductory events of Christian initiation, yet not sufficiently appreciated by those who have already been baptized and confirmed! We all should submit to permanent re-evangelization according to this primary pattern, which always remains essential and fundamental. Very typical and very post-conciliar approach to Christian formation appears in the communal dimension, which guards and guarantees the ecclesial profile of initiation and prepares a person to be a living member of the Church. The sixth chapter of the book is dealing with ecclesial issues in liturgy. They refer to comprehending the word of God, especially in the context of liturgy, which brings about a peculiar theological sense to it and giving a special character to proclaiming the Gospel, which the Pope Francis calls “liturgical proclamation”. The ecclesial premises influence the responsibility for the fact of accompanying the candidates, who aim at becoming Christ’s disciples. As the Church is teaching also in the theological and pastoral introduction to the RCIA, this is the duty of all Christians, which means: priests, religious and the lay, because the Church is one organism in whose womb the new members are conceived and raised. As this fact is strongly claimed by the Church the method of initiation arises to great importance. The seventh chapter is dedicated to the analysis of the catechumenal method stemming from Christ’s pedagogy and His mystery of Incarnation introducing a very important issue of implementing the Divine into the human. The chapter concerning this method opens a more practical part of the book. The crucial message of it is to make mystagogy a natural and obvious method which is the way of building bonds with Christ in the community of the people who already have these bonds and who are eager to tighten them and are aware of the beauty and necessity of closeness with Christ. Christian initiation is the process of entering the Kingdom of God and meeting Christ up to the union with Him – not so much learning dogmas and moral requirements. This is a special time when candidates-catechumens-elected mature in love and in their attitude to Christ and people, which results in prayer and new way of life. As in the past catechumenate nowadays inspires the faithful in their imagination of love and mercy as well as reminds us about various important details of the paschal way of life, which constitute our baptismal vocation, but may be forgotten and now with the help of catechumenate can be recognized anew, while accompanying adults on their catechumenal way. The book is meant for those who are already involved in catechumenal process and are responsible for the rites and formation as well as for those who are interested in what the Church is offering to all who consciously decide to know and follow Christ. You can learn from this book, what is the nature and specificity of the method suggested by the Rite itself for guiding people to God the Saviour and to the community of His people. The aim of the study is to present the universal way of evangelization, which was suggested and revealed by God in His pedagogy, particularly through Jesus Christ and smoothly adopted by the early Church. This way, which can be called a method, is so complete, substantial and clear that it deserves rediscovery, description and promotion, which has already started in the Church’s teaching by making direct references to such categories as: initiation, catechumenate, liturgical formation, the rereading the Mystery of Christ, the living participation in the Mystery and faith nourished by the Mystery. The most engaging point with Christian initiation is the fact, that this seems to be the most effective way of reviving the parish, taking place on the solid and safe ground of liturgy with the most convincing and objective fact that is our baptism and our new identity born in baptismal regenerating bath. On the grounds of our personal relationship with God and our Christian vocation we can become active apostles of Christ. Evangelization begins with ourselves and in our hearts. Thinking about the Church’s mission, we should have in mind our personal mission within the Church and we should refer to it’s roots – first to our immersion into Christ’s death and resurrection and to the anointment with the Holy Spirit. In this Spirit we have all been sent to follow Christ wherever He goes, not necessarily where we would like to direct our steps, but He would. Let us cling to Him and follow Him! Together with the constantly transforming and growing Church! Towards the new life!

This chapter surveys how the American Protestant ecumenical leader Stewart Winfield Herman, Jr., responded to the Nazi regime while serving as a pastor in Berlin from 1936 to 1941. Through an examination of Herman’s views of Hitler, the German Church Struggle, and Nazi persecution of the Jews, it weighs just how conflicted American Protestants, including leading Protestant ecumenists, proved on these matters. Based in the Nazi capital, Herman in particular captured the uncertain mind of American Protestants on German affairs. In Berlin, Herman expressed caution about Nazi totalitarianism, yet he still proved open to some of Hitler’s aims of national renewal and voiced his support of the German leader. He also hesitated to support the Confessing Church at first, fearing that the movement might cause enduring ecclesial schism. Finally, when Berlin’s Jews came to Herman seeking aid, anti-Judaism and Christian antisemitism led him and other Americans to be slow to offer their help. Overall, Herman’s interwar record illustrates how Protestant ecumenists were far from monolithic or fixed in their views of their era’s challenges. As their witness fractured, they struggled to meaningfully counteract Nazi fascism.

Chapter 6 outlines the main features of Bonhoeffer’s Christian Humanist ethics. Bonhoeffer’s ethical realism and rejection of moralistic legalism is based on ethics defined as participation in Christ whose incarnation and person structure reality as a whole. The chapter begins by showing that the personal and eschatological structure of this Christological realism exonerates Bonhoeffer from the charge of collapsing reality into Christ. The next section delineates the goal of Bonhoeffer’s ethics as Christformation with its essential aspects of renewal into the divine image through the work of the Holy Spirit, through ecclesial communion, through Christian action in the world, and by means of the sedimentation of Christian virtues in cultural traditions. Next, the chapter takes up from the previous one the hermeneutic element of discernment in describing ethics with Bonhoeffer as realistic responsible action. Realistic responsible action denotes the call to action in response to concrete circumstances within a creation oriented toward Christ. Such realistic action includes the risk of freedom along with the assumption of guilt. Realistic responsible action explains the meaning of this famous and often misunderstood concept of guilt bearing in Bonhoeffer rooted in his sacramental, participatory ontology. The chapter ends with a summative description of Bonhoeffer’s Humanist ethics as living freely before God.