Academic literature on the topic 'Ecclesial renewal; Roman Catholic; Doctrine'

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Journal articles on the topic "Ecclesial renewal; Roman Catholic; Doctrine"

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Campbell-Reed, Eileen R. "Living Testaments: How Catholic and Baptist Women in Ministry Both Judge and Renew the Church." Ecclesial Practices 4, no. 2 (December 7, 2017): 167–98. http://dx.doi.org/10.1163/22144471-00402002.

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In 2014 women constituted 15.8% of u.s. clergy. They led 10% of u.s. congregations. While the numbers have increased dramatically in fifty years, this data invites a deeper question. What does women’s entry into ministry (lay and ordained) mean for ecclesiology, the life and doctrines of the church? Four case studies from two qualitative investigations of ministry illustrate women’s pastoral leadership from the margins of Roman Catholic and Southern Baptist churches, showing how women called to ministry are: living testaments to a renewed vision for church that embraces the fullness of humanity; living judgments on harms and shortcomings of the church; embodied revisions to ecclesial practices. Each case study bears witness to situated possibility of the Spirit’s work; exposes and challenges sins of sexism; shows every day dilemmas over resisting and subverting power; and reframes doctrine and practice from the margins, renewing ecclesial vision for the church.
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Friday, John. "Universale Salutis Sacramentum: Understanding the Church as the Universal Sacrament of Salvation in Relation to the Challenges of Interreligious Dialogue." Pacifica: Australasian Theological Studies 25, no. 1 (February 2012): 82–99. http://dx.doi.org/10.1177/1030570x1202500107.

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Based on the premise that the task of systematic theology is to promote an understanding of doctrines by relating different doctrines to one another, and in dialogue with the religious-cultural context, this article provides a systematic proposal for understanding the Roman Catholic doctrine that affirms the church as the universal sacrament of salvation. This doctrine will be clarified by relating it to the doctrine that interreligious dialogue is part of the Catholic Church's evangelising mission. The context for this understanding is one in which religious diversity is both a fact and often times, a problem. The reflections begin with a survey of several terms and relations that are central to the doctrines that are being discussed. Bernard Lonergan's notion of mutual self-mediation is then explained and presented as a tool for both Christian and ecclesial self-understanding. Mark Heim's so-called “theology of religious ends” is appealed to as a concrete way for mutual self-mediation to be practised, and Lonergan's ecclesiologial suggestions allow the notion to be applied on an ecclesial level.
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Abram, Anna. "From Moral Theology to Ecclesial Ethics." Studia Nauk Teologicznych PAN, no. 15 (September 15, 2020): 139–58. http://dx.doi.org/10.31743/snt.9383.

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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.
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Magill, Gerard. "Interpreting Moral Doctrine: Newman on Conscience and Law." Horizons 20, no. 1 (1993): 7–22. http://dx.doi.org/10.1017/s0360966900026736.

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AbstractThe religious epistemology of John Henry Newman offers an avenue, unexplored by scholars, for interpreting moral doctrine today. Although he did not write any work on moral theology, a systematic account of the interaction between conscience and moral law in his writings can illumine foundational concerns about personal morality and episcopal authority in the Roman Catholic Church. In reaction to the rationalism of the Enlightenment Newman had remarkable confidence in the capabilities and trustworthiness of the personal, historical reasoning of individuals and ecclesial communities alike—a type of reasoning that he recognized as the driving force for the genesis and the application of moral law. Not surprisingly, his concern for historical moral consciousness, with its emphasis upon subjectivity, generated a significant shift from abstractness to concreteness in theological method, a shift that would later influence the thought of Bernard Lonergan. To illustrate the contemporary relevance of Newman's commitment to personal reasoning in theology, his explanation of the legitimate authority of conscience and doctrine provides the basis for an instructive critique of the document On the Interpretation of Dogmas (1989) from the International Theological Commission.
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Habets, Myk. "Veni Cinderella Spiritus!" Journal of Pentecostal Theology 10, no. 1 (2001): 65–80. http://dx.doi.org/10.1177/096673690101000104.

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AbstractThrough a brief survey of developments in the doctrine of the Holy Spirit over recent years an obvious theological convergence is being witnessed between the Roman Catholic and Pentecostal traditions. Both traditions offer a form of sacramental pneumatology, both tie the Spirit to the Church and both traditions have been impacted by the charismatic renewal. This present article seeks to survey some of these similarities and offer some critical reflection on them, arguing that ultimately there is little to keep these two traditions apart.
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Thompson-Uberuaga, William. "Continuity Amidst Disruption: The Spirit and Apostolic Succession at the Reformation." Horizons 29, no. 2 (2002): 290–98. http://dx.doi.org/10.1017/s036096690001015x.

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What light might a greater attentiveness to the role of the Holy Spirit radiate over the tangled question of apostolic succession and the validity of orders? Here I have in mind the question of orders in the Protestant communities, as understood from a Roman Catholic perspective, although the question is relevant to some of the Eastern Orthodox and other Eastern Christian churches as well. For although it is commonly held, given the teaching of Vatican II (Unitatis Redintegratio, Decree on Ecumenism, no. 15) and later papal teaching (John Paul II, Ut Unum Sint, no. 50), that Catholics recognize the validity of orders of the Orthodox, the recognition is not always mutual.The typical Roman Catholic view of the “Protestant question,” if I may abbreviate it in this way, is that an unbridgeable break—a radical disruption—occurred at the Reformation in both the form and the matter of apostolic succession. That is, the teaching (or doctrine) about orders, as well as the concrete, institutionalized forms of its presence in the threefold diaconate-priesthood-episcopacy, were fatally disrupted at the Reformation. Apostolic succession was thereby fatally flawed, at least as regards ordained ministry. And this fatal flaw was in turn reflected in the liturgical rites and larger ecclesial institutional forms of the Protestant communities.
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Pyvovarskyy, Oleksandr. "Implementation of the ideas of the Second Vatican Council by the Roman Catholic Church on the example of the Kyiv-Zhytomyr diocese." Ukrainian Religious Studies, no. 66 (February 26, 2013): 318–26. http://dx.doi.org/10.32420/2013.66.279.

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2012 is 50 years since the beginning of the Second Vatican Council, which gave impetus to the processes of renewal of church life that would meet the needs of the present. Church councils throughout the years of existence of the Christian Church solved the questions of the truth of faith, the organization of church life. The twentieth century has become the age of globalization, epochal discoveries in the natural sciences, the exacerbation of environmental problems, the moral crisis of human society has become threatening scales. The fruits of the collective labor of the cathedral fathers - 4 constitutions, 9 decrees, 3 declarations - were supposed to answer the challenges of time, to explain church doctrine in the new realities of the present.
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Lindberg, Carter. "Historical Scholarship and Ecumenical Dialogue." Horizons 44, no. 2 (November 7, 2017): 420–24. http://dx.doi.org/10.1017/hor.2017.120.

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I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”
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Dissertations / Theses on the topic "Ecclesial renewal; Roman Catholic; Doctrine"

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Flynn, Gabriel P. "The Church and unbelief : a study of Yves Congar's 'total ecclesiology'." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312860.

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Book chapters on the topic "Ecclesial renewal; Roman Catholic; Doctrine"

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McGuinness, Margaret M. "Northern Settlement Houses and Southern Welfare Centers: The Sisters of Our Lady of Christian Doctrine, 1910–1971." In Roman Catholicism in the United States, 173–92. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0009.

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This chapter focuses on “the sisters,” members of women's religious communities (“nuns,” strictly speaking, were members of cloistered communities; most U.S. sisters pursued active vocations outside monastic settings). These “women religious” were surely the most conspicuous signs of Catholic presence in the Unites States from the Civil War era through the 1960s. Members of women's religious communities taught millions of parochial school students; others provided social services to immigrants and the poor. The Sisters of Our Lady of Christian Doctrine—among dozens of communities responding to the needs of immigrants—adapted the settlement house tradition founded by secular reformers with whom they shared many concerns with one fundamental difference: a sacramental worldview inspiriting apostolic work for personal rebirth and social renewal.
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