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Journal articles on the topic 'Episcopal'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Barros, Paulo César. "EPISCOPAL NO VATICANO II O CONCÍLIO CONVIDA-NOS A RESGATAR UM DADO FUNDAMENTAL DA TRADIÇÃO ECLESIAL." Perspectiva Teológica 37, no. 102 (May 24, 2010): 199. http://dx.doi.org/10.20911/21768757v37n102p199/2005.

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A colegialidade episcopal constitui um dos mais importantes temas eclesiológicos do Concílio Vaticano II. Com o intuito de fazer contrapeso ao ensinamento do Concílio Vaticano I sobre o ministério petrino, os Padres conciliares, no Vaticano II, acentuaram o valor no episcopado e explicitaram a forma colegial como aquela própria do governo eclesiástico. É de se lamentar, contudo, que os caminhos abertos pelo Vaticano II em termos de colegialidade episcopal não tenham sido ainda trilhados, o que traria frutos para a vida eclesial como um todo, e para o progresso do ecumenismo em particular. Já passados quarenta anos da conclusão do Vaticano II, as Conferências Episcopais não gozam da autonomia que mereceriam enquanto lugar natural de se praticar a colegialidade, e o Sínodo dos Bispos, por seu turno, não se tem mostrado como instrumento apto a promover uma maior comunhão entre os prelados e, conseqüentemente, entre as Igrejas locais.ABSTRACT: Episcopal collegiality constitutes one of the most important ecclesiological themes of Vatican II. In order to counterbalance Vatican I teachings on the Petrine ministry, during the Vatican II the conciliar Fathers emphasized the camvalue of the episcopacy and the collegiality as the way of ecclesiastical government. It is regrettable, however, that the ways opened by the Vatican II in terms of Episcopal collegiality have not been trod yet. This would have bore fruits to the ecclesial life as a whole, and to the progress of ecumenism in particular. It has been forty years since the Vatican II conclusion and the Episcopal Conferences do not enjoy the autonomy they would deserve as natural place of practicing the collegiality. Similarly, the Synod of Bishops has not been working as an apt instrument to promote a greater communion among the prelates and, consequently, among the local Churches.

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2

FORRESTAL, ALISON. "Making Bishops in Tridentine France: The Episcopal Ideal of Jean-Pierre Camus." Journal of Ecclesiastical History 54, no. 2 (April 2003): 254–77. http://dx.doi.org/10.1017/s002204690200564x.

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The experience of Jean-Pierre Camus, a reforming bishop in seventeenth-century France, highlights the problematic ambivalences present within French Catholic reform after the Council of Trent: the persistent tensions between bishops, the papacy and lower clergy over the most effective means of achieving renewal and the most appropriate forms of ecclesiastical government, as well as the growing emphasis upon episcopal perfection within an episcopate that was, paradoxically, closely linked to politics and secular society. His publications on episcopacy provide an insight into the motivations and beliefs of a prominent episcopal reformer and into the ecclesiastical culture of seventeenth-century France. This article seeks to demonstrate that Camus' episcopal ideal was a coherent adaptation of traditional and contemporary views produced in response to post-Trent circumstances and that the bishop's published views had a significant impact upon his fellow prelates and their relationship with the papacy.

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3

Brighenti, Agenor. "Sinodalidade eclesial e colegialidade episcopal. A relevância ofuscada das conferências episcopais nacionais." Revista Eclesiástica Brasileira 72, no. 288 (February 8, 2019): 862. http://dx.doi.org/10.29386/reb.v72i288.813.

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À luz do Concílio Vaticano II, este estudo busca fundamentar as Conferências Episcopais Nacionais como autêntica expressão da colegialidade episcopal, que por sua vez está situada no seio da sinodalidade eclesial. A reflexão está estruturada em três momentos: no primeiro, se levanta alguns elementos da pré-história e do itinerário das Conferências Episcopais Nacionais; no segundo, se busca inter-relacionar teologicamente Conferências Episcopais, colegialidade e sinodalidade eclesial; e, no terceiro, a modo de conclusão, se mostra a importância e o papel das Conferências Episcopais na promoção de Igrejas autóctones, dado que a Igreja gestada por Jesus e parida no Pentecostes é “Igreja de Igrejas”, respaldada numa eclesialidade pluriforme.Abstract: In the light of the Vatican II Council, this study seeks to justify the National Episcopal Conferences as an authentic expression of Episcopal collegiality, which, in turn, is located within the ecclesial synodality. The reflection is structured in three phases: in the first, some elements of the prehistory and of the itinerary of the National Episcopal Conferences are raised; in the second we seek to interrelate the Episcopal Conferences, collegiality and ecclesial synodality theologically; and in the third, in the guise of a conclusion, we attempt to show the importance and role of the Episcopal Conferences in promoting autochthonous Churches, since the Church gestated by Jesus and given birth at Pentecost is “Church of the Churches”, supported by a multifaceted ecclesiality.

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Zitting, Heidi. "Toward a Definition of Episcopal Ministry: Lutheran World Federation Work on Episkopé, 1983–2007." Ecclesiology 15, no. 2 (May 3, 2019): 207–32. http://dx.doi.org/10.1163/17455316-01502007.

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This article examines how the episcopal ministry and related concepts such as ‘episkopé’, ‘installation’ and ‘consecration’ are understood and used in Lutheran World Federation (lwf) statements on the Episcopal Ministry from 1983 to 2007. Over this time, some Lutheran churches entered into full communion with both episcopal and non-episcopal churches. Some ecumenical partners were also invited to participate as active observers in the lwf process of drafting statements. Through the ecumenical work done and the comprehensive identity study undertaken by the lwf, the understanding of episcopal ministry in lwf documents has developed from a ‘Leuenberg-style’ general Protestantism to a ‘Porvoo-style’ understanding of episcopacy.

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5

Byrne, Philippa. "I Second That Emotion: Modelling the Anxious Experiences of Thirteenth-Century Episcopal Office." Emotions: History, Culture, Society 3, no. 1 (June 6, 2019): 1–23. http://dx.doi.org/10.1163/2208522x-02010037.

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Abstract The episcopacy in the High Middle Ages (c.1100–1300) can be understood through the idea of a shared emotional language, as seen in two treatises written to advise new bishops. In them, episcopal office was largely defined by the emotions it provoked: it was a cause for sorrow, a burden akin to back-breaking agricultural service. The ideas most associated with episcopal office were anxiety, labour and endurance. Ideas about Christian service as painful labour became particularly important in the twelfth century, alongside the development of the institutional authority of the Church. As episcopal power began to look more threatening and less humble, this emotional register provided one means of distinguishing episcopal power from secular lordly power: both were authorities, but bishops were distinguished by sorrowing over office and ‘enduring’, not enjoying it.

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6

Coates, Simon J. "The Bishop as Pastor and Solitary: Bede and the Spiritual Authority of the Monk-Bishop." Journal of Ecclesiastical History 47, no. 4 (October 1996): 601–19. http://dx.doi.org/10.1017/s0022046900014639.

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‘One is always aware of Bede's Church as an institution of men and women, meetings and buildings, and especially as a bishops' Church.’ With this comment, J. M. Wallace-Hadrill directed attention to a fundamental aspect of Bede's world which requires further examination. From early childhood until his death, Bede was and remained a monk. He had entered themonasteriumof Wearmouth and Jarrow at the age of seven and was to remain in it all his life. Although he was ordained to the priesthood by John of Beverley he never advanced to episcopal office. Despite the fact that he was nurtured in a world of reflective scholarship at Wearmouth and Jarrow it is now less common for historians to view Bede as ‘a lonely intellectual locked in an elite minority community’ and a scholar who lived out his life away from the events of the outside world. He perceived that world and the clergy who occupied it, however, through monastic eyes. Since Bede is, and indeed should be, seen as a representative and guardian of a monastic culture heavily influenced by Benedictine spirituality his views concerning the episcopate have not been analysed to the same extent as his views concerning monasticism. This is somewhat surprising since Bede himself perceived a clear link between the episcopal and monastic lives and was deeply concerned with the early Anglo-Saxon Church as an episcopally governed institution. The purpose of this article is to examine Bede's exploration of the manner in which individual bishops came personally to define their prestige, power and authority. This involves an investigation of their continued attachment to ascetic traditions once they had been elevated to the episcopate and an examination of the models applying ascetic sanctity to an episcopal context which Bede inherited from his predecessors in the late antique and early Christian world.

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Ferreira, Reuberson, and Ney De Souza. "Os bispos e a Igreja do Brasil em Puebla. Memória de algumas contribuições para a III Conferência Geral do Episcopado Latino-Americano vistos há 40 anos de distância." Revista Eclesiástica Brasileira 79, no. 314 (December 18, 2019): 713. http://dx.doi.org/10.29386/reb.v79i314.1910.

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O presente artigo tem por objetivo apontar a relação entre a III Conferência Geral do Episcopado Latino-Americano celebrada no final de janeiro e início de fevereiro de 1979 em Puebla de Los Angeles (México) e os Bispos do Brasil; indicar quem foram os Bispos do Brasil que de Puebla tomaram parte e em quais aspectos eles contribuíram. Tal colaboração será externada em duas vertentes. De um lado, a contribuição dos Bispos do Brasil enquanto Conferência Episcopal Nacional; de outro, a colaboração pessoal de prelados, especialmente Aloísio Lorscheider e Luciano Mendes de Almeida, que, ou por sua liderança natural no episcopado Latino-Americano ou por suas opções e testemunhos eclesiológicos, influíram profundamente em posições assumidas no Documento Final. A metodologia de pesquisa será da revisão de literatura. As fontes serão arquivos do CNBB, CELAM e publicações contemporâneas a conferência de 1979. Abstract: The purpose of this article is to point out the relationship between the Third General Conference of Latin American Episcopate held in late January and early February 1979 in Puebla de Los Angeles (Mexico) and the Bishops of Brazil; pointing out the bishops of Brazil who took part in Puebla and in what aspects they contributed. Such collaboration will be expressed in two parts. On the one hand, the contribution of the bishops of Brazil as National Episcopal Conference; On the other hand, the personal collaboration of prelates especially Aloísio Lorscheider and Luciano Mendes de Almeida who either by their natural leadership in the Latin American episcopate or by their ecclesiological options and testimonies have profoundly influenced positions assumed in the Final Document. The research methodology will be from the literature review. The sources will be archives from CNBB, CELAM and contemporary publications at the 1979 conference.Keywords: Puebla; Bishops of Brazil; Contribution; Final Document; Latin America.

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8

GONZÁLEZ NIETO, Diego. "obispos de la Corona de Castilla durante el reinado de Enrique IV: perfil sociológico de una élite de poder." Medievalismo, no. 32 (December 26, 2022): 171–207. http://dx.doi.org/10.6018/medievalismo.551081.

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The aim of this paper is to make a sociological study of the Castilian episcopacy in the reign of Enrique IV (1454-1474). We will analyse differents sociological aspects of the bishops, such as their number, appointment age, social and regional origins, education or their pre-episcopal careers. The ultimate goal is to move towards a better knowledge of the bishops as an ecclesiastical and power elite in late medieval Castile. En este artículo vamos a realizar un estudio sociológico del episcopado castellano en el reinado de Enrique IV (1454-1474). Se analizarán diferentes aspectos sociológicos de los obispos, tales como su número, edad de nombramiento, origen social y regional o sus carreras previas a su acceso al episcopado. El objetivo final es avanzar hacia un mejor conocimiento de los obispos como una élite eclesiástica y de poder en la Castilla bajomedieval.

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9

Oberndorff, Theo. "Lodewijk De Vrome's Openbare Boetedoening in 833: Een Kwestie Van Ministeria." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 71, no. 1 (1991): 1–36. http://dx.doi.org/10.1163/002820391x00014.

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AbstractThis article intends to support the thesis that the eleventh-century investiture controversy was preceded by a similar struggle between Church and State in the Carolingian era. In the ninth century already, some bishops, convinced by a theological principle, stood up for the unity of Christianity and within this constellation for the superiority of episcopal power. At the deposition and public penance of Louis the Pious in 833, such considerations played a very important part. The growth of this episcopal self-awareness is indicated by the slowly evolving interpretation of episcopal responsibility (ministerium) in the Frankish secular and ecclesiastical legislation from the sixth to the ninth century. The disagreement among the Carolingian episcopate about the legitimacy of Louis' deposition, however, resulted in a stalemate during which the former emperor regained control.

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10

Francisco, Héctor Ricardo. "Reliquias y autoridad episcopal en el Irán Sasánida." Sociedades Precapitalistas 6, no. 2 (June 15, 2017): 016. http://dx.doi.org/10.24215/22505121e016.

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Este trabajo analiza la relación entre episcopado y culto a las reliquias en el Irán sasánida. Al respecto, sostendremos que el culto a las reliquias contribuyó en el proceso de reconfiguración de la Autoridad episcopal en la Iglesia de Oriente iniciado por los sínodos del siglo V. En tal sentido, las tensiones generadas por el control de los santuarios cristianos no supusieron el enfrentamiento entre una elite laica y un episcopado plenamente diferenciado

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11

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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12

Francisco, Papa. "Constitucion Apostólica "Episcopalis Communio. Sobre el Sínodo de los Obispos"." Revista Española de Derecho Canónico 75, no. 185 (July 1, 2018): 691–708. http://dx.doi.org/10.36576/summa.98907.

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La comunión episcopal (Episcopalis communio), con Pedro y bajo Pedro, se manifiesta de forma peculiar en el Sínodo de los Obispos, que, instituido por Pablo VI el 15 de septiembre de 1965, constituye una de las herencias más valiosas del Concilio Vaticano II1 . Desde entonces, el Sínodo, nuevo en su institución pero antiquísimo en su inspiración, colabora eficazmente con el Romano Pontífice, según las formas por él mismo establecidas, en las cuestiones de mayor importancia, es decir aquellas que requieren especial ciencia y prudencia para el bien de toda la Iglesia. De tal manera, el Sínodo de los Obispos, «que obra en nombre de todo el episcopado católico, manifiesta, al mismo tiempo, que todos los Obispos en comunión jerárquica son partícipes de la solicitud de toda la Iglesia

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13

Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.

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The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.

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Stancliffe, Clare. "Disputed episcopacy: Bede, Acca, and the relationship between Stephen's Life of St Wilfrid and the early prose Lives of St Cuthbert." Anglo-Saxon England 41 (December 2012): 7–39. http://dx.doi.org/10.1017/s0263675112000099.

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AbstractThis article investigates the relationship of the Wilfrid and Cuthbert Lives, confirming that Bede re-presented the life of Cuthbert in response to Wilfridian criticism. It then examines why that was necessary c. 720, arguing that it fits not just with a probable episcopal interregnum at Lindisfarne after Eadfrith's death, as suggested by Kirby, but also with Acca's promotion of St Oswald and Heavenfield, which undercut Lindisfarne's cult of St Cuthbert and status as the mother church of Bernicia. At stake were both Lindisfarne's survival as an episcopal see and its distinctive type of monkbishops. These represented a different model of episcopacy, championed by Bede, from that espoused by the Wilfridians.

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15

Janczewski, Zbigniew. ""Instrukcja Episkopatu Polski w sprawie udzielania posługi lektora i akolity świeckim mężczyznom z 2007 r." jako forma realizacji postanowień Kodeksu prawa kanonicznego z 1983 r." Prawo Kanoniczne 52, no. 1-2 (June 5, 2009): 139–53. http://dx.doi.org/10.21697/pk.2009.52.1-2.05.

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Before 25 years pope John Paul II was promulgating the new Code of Canon Low. The Code gives many prerogatives to Episcopal Conferences. One of prerogative is in canon 230 paragraph 1: “lay men whose age and talents meet the requirements prescribed by decree of the Episcopal Conference, can be given the stable ministry of lector and of acolyte, through the prescribed liturgical rite”. “Episcopate of Poland Instruction about to give a lay man the ministry of lector and acolyte”, passed 2 of September 2007. This Instruction introduced in Poland stable ministry of lector and acolyte. This document defines accurately qualities of candidates to ministry. Instruction decides that they must to receive formation and enumerates tasks of lectors and acolytes during celebration of the Holy Mass and another sacraments. Diocesan bishop can forbid lector and acolyte to perform his ministry. Instruction Episcopate of Poland gives information about such examples.

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16

Tepe, Valfredo. "Pároco episcopal." Revista Eclesiástica Brasileira 57, no. 228 (December 31, 1997): 924–32. http://dx.doi.org/10.29386/reb.v57i228.2433.

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17

Villar, José R. "Colegialidad episcopal." Ius Canonicum 54, no. 108 (November 1, 2014): 805–15. http://dx.doi.org/10.15581/016.54.690.

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18

McAreavey, John. "Episcopal Conferences." Irish Theological Quarterly 60, no. 4 (December 1994): 272–79. http://dx.doi.org/10.1177/002114009406000403.

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19

Júlíusson, Árni Daníel, Birna Lárusdottir, Gavin Lucas, and Gísli Pálsson. "EPISCOPAL ECONOMICS." Scandinavian Journal of History 45, no. 1 (June 7, 2019): 95–120. http://dx.doi.org/10.1080/03468755.2019.1625436.

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20

Mansini, Guy. "Episcopal Munera and the Character of Episcopal Orders." Thomist: A Speculative Quarterly Review 66, no. 3 (2002): 369–94. http://dx.doi.org/10.1353/tho.2002.0026.

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21

Scopinho, Sávio Carlos Desan. "Existe um catolicismo de base leiga? História do Laicato na América Latina e no Caribe (1498-1955)." Revista Eclesiástica Brasileira 70, no. 279 (February 25, 2019): 602. http://dx.doi.org/10.29386/reb.v70i279.1137.

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Este artigo estuda a presença do laicato no catolicismo latino-americano, desde o início da colonização (1498) até a primeira metade do século XX. Nesse período, a Igreja Católica se estruturou de forma hierárquica, fazendo do leigo um “auxiliar do clero”, como declarou a I Conferência do Episcopado latino-americano (Rio de Janeiro – 1955). Portanto, o objetivo deste artigo é demonstrar que o leigo teve uma pseudo-autonomia no período colonial e foi colaborador da hierarquia, por meio da Ação Católica geral e especializada, no período de formação dos estados nacionais. Essa visão histórica contribui para entender as conclusões das Conferências Episcopais latino-americanas de Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies the presence of the laity in the Latin American Catholicism, from the beginning of colonization (1948) to the first half of the XX century. In this period, the Catholic Church has been structured in a hierarchic form, making the laity a “clergy auxiliary”, as stated by the First Latin American Episcopal Conference (Rio de Janeiro – 1955). Therefore, the objective of this article is to demonstrate that the laity had pseudo-autonomy in the colonial period and also, was a collaborator of hierarchy, through the General and Specialized Catholic Action, in the period of formation of the national states. This historical view helps to understand the conclusions of the Latin American Episcopal Conferences in Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), regarding the role of laity inside the Church and the society.

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Borras, Alphonse. "¿Qué caminos nos abre «Episcopalis communio» de cara a una reforma sinodal de la Iglesia católica?" Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 97, no. 381-382 (September 21, 2022): 801–39. http://dx.doi.org/10.14422/ee.v97.i381-382.y2022.017.

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A partir de unas consideraciones (no solo) semánticas sobre los conceptos de reforma y de conversión (1) cuyo contenido se ve determinado por la sinodalidad (2), el artículo presenta el aporte de la constitución apostólica Episcopalis communio [EC] de 2018 en cuanto puede generar una mayor «sinodalización» de la Iglesia católica (3) mediante una articulación entre comunión, participación y misión —el lema del actual proceso sinodal hacia 2023— (3.1), pasando de la escucha a la consulta del pueblo de Dios (3.2) y valorando tanto la doble misión del ministerio episcopal en el marco de una eclesiología de todas las Iglesias (3.3) como una más amplia participación de todos los fieles (3.4). Tal vez uno de los frutos de EC sea repensar (y poner en práctica) la colegialidad episcopal, incluso el primado pontificio, dentro de la sinodalidad eclesial.

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Viana, Antonio. "Epsicopalis Communio, un comentario a las nuevas normas sobre el Sínodo de los Obispos." Revista Española de Derecho Canónico 76, no. 186 (January 1, 2019): 361–81. http://dx.doi.org/10.36576/summa.107797.

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Se presenta aquí un comentario de las recientes normas del papa Francisco sobre el Sínodo de los Obispos. Episcopalis communio no ha promovido propiamente una refundación, sino más bien una transformación del Sínodo. La cuestión más importante que se plantea ahora es la adecuada coexistencia en una misma institución del principio de colegialidad episcopal con el criterio de la sinodalidad

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Andrade, Paulo Fernando Carneiro de. "O debate teológico sobre as conferências episcopais após a promulgação do Código de Direito Canônico de 1983." Revista Eclesiástica Brasileira 62, no. 245 (January 31, 2002): 117. http://dx.doi.org/10.29386/reb.v62i245.1989.

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O A. apresenta o debate teológico sobre as Conferências Episcopais no tempo compreendido entre a promulgação do atual Código de Direito Canônico (1983) e nossos dias. Opta por uma apresentação diacrônica do debate, buscando destacar os momentos mais significativos do mesmo ao longo destes anos. Procura, para maior clareza, destacar entre as diversas questões presentes neste debate teológico três principais: a) a fundamentação teológica das Conferências Episcopais; b) a possibilidade de estas exercerem um múnus magisterial: c) a pertinência de aplicar-se à Igreja o princípio de subsidiariedade.Abstract: The Author presents the theological debate on the Episcopal Conferences in the time contained within the pontulgation of the present Canonical Code of Law (1983) and our days. Here opts for a diacronical presentation of the debate, trying to bring out the most significant moments of it as these years have gone for greater clarity, he tries to pay greater attention to three principal ones among the many questions present in this theological debate: a) the theological foundation of the Episcopal Conferences; b) the possibility that these exercise a teaching office; c) the pertinence of applying the principal of being subsidiary to the Church.

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Abbott, William M. "James Ussher and “Ussherian” Episcopacy, 1640–1656: The Primate and His Reduction Manuscript." Albion 22, no. 2 (1990): 237–59. http://dx.doi.org/10.2307/4049599.

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The most important contribution made by Archbishop James Ussher to the ecclesiastical developments of the Interregnum and Restoration periods was his short tract The Reduction of Episcopacy Unto the Form of Synodical Government. Printed only after his death in 1656, its combination of ministerial synods with episcopal rule was seen as a basis for presbyterian-episcopal reconciliation over the next three decades. The tract was printed in five editions during the later 1650s, and came out in two more editions in 1679, when the Popish Plot and the calling of a new Parliament revived hopes that dissenters could be comprehended within the Church of England. It was printed once more in 1689, in Edinburgh, when “comprehension” was again being hotly debated in both England and Scotland. By that time Ussher's name had come to symbolize such “limited” or “primitive” episcopacy, and indeed it has continued to do so among twentieth-century historians.The fame of the Reduction rests upon its content and authorship. Although the tract was only one of many such compromises offered during the Interregnum, it was the most radical to come from the royalist and Anglican side during that period. Archbishop of Armagh and Primate of all Ireland, Ussher was admired and respected by radical puritans and major Laudian spokesmen such as Henry Hammond and Bishop John Bramhall. The power of Ussher's name in this context was shown in 1685, when the nonconformist divine and politician Richard Baxter was on trial for allegedly making a printed attack against the king and the bishops. When Baxter's attorney, Sir Henry Pollexfen, sought to introduce as evidence one of Baxter's own printed compromises between episcopal and presbyterian government, Lord Chief Justice George Jeffreys replied, “I will see none of his books; it is for primitive Episcopacy, I will warrant you — a bishop in every parish.” In replying “Nay, my lord, it is the same with Archbishop Usher's,” Pollexfen indicated both the radical nature of the Reduction and the legitimacy that Ussher's name lent to other compromises of this kind.

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Serna Arnaiz, Mercedes. "Puebla, episcopal city." Nuevas de Indias. Anuario del CEAC 4 (December 28, 2019): 197. http://dx.doi.org/10.5565/rev/nueind.56.

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James, Molly F. "The Episcopal Church." Theology Today 78, no. 3 (October 2021): 250–55. http://dx.doi.org/10.1177/00405736211030229.

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Recent data provide cause for concern in areas of decline for mainline denominations generally, and the Episcopal Church in particular. There are also significant opportunities evident from trends in the data. Information gleaned from the 2020 FACT survey, particularly the qualitative data that focus on sources of concern and pride, can help to illuminate the complexity of the adaptive challenges we face as a church. This analysis of the data highlights the complexity of the challenges, while also pointing to hope and possibility for the future.

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Guild, Ivor. "Scottish Episcopal Church." Ecclesiastical Law Journal 8, no. 36 (January 2005): 90–93. http://dx.doi.org/10.1017/s0956618x00006062.

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Olmos, María Elena. "El Derecho particular posterior al CIC de 1983 en España." Ius Canonicum 49, no. 98 (November 23, 2017): 413–66. http://dx.doi.org/10.15581/016.49.2681.

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En aplicación del principio de subsidiariedad, el Código ha abierto las puertas a un desarrollo del Derecho particular de la Iglesia que, en España, ha sido abundante y variado. La autora presenta en primer lugar las materias objeto de legislación particular, distinguiendo las que están atribuidas a las Conferencias Episcopales, las propias de los Obispos diocesanos y las compartidas. Seguidamente se detiene en el estudio concreto del Derecho particular en España: primero, en la normativa de la Conferencia Episcopal desde la entrada en vigor del Código; después, en una selección de la normativa más reciente, dada su amplitud, de las diócesis de España y luego en las agrupaciones de las Iglesias particulares. El trabajo termina con una reflexión final, acompañada de propuestas de futuro, tales como la creación de una base de datos de legislación particular vigente en el seno de la Conferencia Episcopal española, a disposición de las diócesis.

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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Puebla." Revista Eclesiástica Brasileira 73, no. 290 (October 24, 2018): 276–302. http://dx.doi.org/10.29386/reb.v73i290.645.

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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Terceira Conferência Episcopal Latino-Americana, realizada em Puebla (México), no ano de 1979. Retomando os resultados da Conferência de Medellín, a Conferência de Puebla propôs uma definição do laicato a partir da sua missão e vocação na Igreja e no mundo. A proposta é oferecer uma visão diacrônica e sincrônica, tendo como referência o Documento Conclusivo da respectiva Conferência no que diz respeito à temática do laicato. Assim, o objetivo é demonstrar que o leigo, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e debilidades, próprios de sua condição histórica e social determinada, constatados nas etapas de preparação, realização e deliberação da Conferência de Puebla. A interpretação teológica e pastoral do Documento Conclusivo da Conferência contribuirá para entender o desenvolvimento da temática, desde as Conferências Episcopais latino-americanas do Rio de Janeiro (1955) e de Medellín (1968) até as Conferências Episcopais que se realizaram posteriormente em Santo Domingo (1992) e Aparecida (2007), no que diz respeito ao papel do laicato na Igreja e na sociedade. Abstract: This article studies the Ecclesiastical Magisterium understanding about the laity in the third Latin American Episcopal Conference held in Puebla (México), in 1979. Resuming the results of the Medellín Conference, the Puebla Conference proposed a definition of the laity from their mission and vocation in the Church and in the world. The proposal is to offer a diachronic and synchronic view, considering the Conclusive Document of the mentioned Conference as reference, with regard to the subject matter of the laity. So, the aim is to demonstrate that the layman, in the Latin American Ecclesiastical Magisterium conception, has had a historical and doctrinal progress, with challenges and deficiencies typical of their determined historical and social condition, verified in the preparation, accomplishment and deliberation steps of the Puebla Conference. The theological and pastoral interpretation of the Conclusive Document of the Conference will contribute to understand the development of the subject matter from the Latin American Episcopal Conferences of Rio de Janeiro (1955) and of Medellín (1969) to the Episcopal Conferences that were held later in Santo Domingo (1992) and in Aparecida (2007), regarding the role of the laity in the Church and in the society.Keywords: Latin American Bishop. Conference of Puebla. Laity.

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Majer, Piotr. "Tajemnica przysposobienia a przeszkoda pokrewieństwa: odnotowanie adopcji w księdze ochrzczonych (kan. 877 §3)." Prawo Kanoniczne 54, no. 3-4 (July 9, 2011): 223–46. http://dx.doi.org/10.21697/pk.2011.54.3-4.08.

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El contenido de este artículo expone la cuestión de la inscripción de los hijos adoptados en el registro parroquial de bautismos. La prescripción del can. 877 § 3 contiene algunas líneas generales sobre esta materia, remitiendo al mismo tiempo a la legislación civil y las reglas de la conferencia episcopal del país. Puesto que la Conferencia Episcopal Polaca no ha dado ninguna norma al respecto y la praxis en las diócesis polacas es bastante diferenciada, el autor, una vez expuestas las normas del ordenamiento polaco en esta materia, presenta varias soluciones recibidas pos las conferencias episcopales de distintos países, haciendo unas propuestas de lege ferenda. Para prevenir la nulidad matrimonial por el impedimento del parentesco, protegiendo al mismo tiempo el debido secreto, se propone que los certificados del bautismo que se entregan al interesado contengan sólo los datos de los adoptantes, en cambio los nombres de los padres biológicos se proporcionarán de forma confidencial al párroco competente de realizar la investigación matrimonial.

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Garutti, Selson. "Fotografia religiosa: a leitura de imagens na história da Diocese de Maringá." EccoS – Revista Científica, no. 26 (May 17, 2012): 163–77. http://dx.doi.org/10.5585/eccos.n26.2976.

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Este estudo compreende a leitura de fotografias, mais especificamente, fotografias religiosas referentes ao episcopado de Dom Jaime Luiz Coelho, 1ºBispo da Diocese de Maringá no Paraná, período episcopal que durou quarenta anos de 1957 a 1997. Com base no acervo constituído de várias imagens, analisam-se quatro categorias de fotografias: arquitetura eclesiástica, episcopado, atividades e corpo eclesiástico. Assinalando o discurso sobre a Igreja, o contexto e suas relações sociais reveladas pelas imagens capturadas. O texto ainda destaca a relevância da documentação iconográfica para o estudo da história eclesiástica, em especial, o estudo da instituição eclesiástica constituída na cidade de Maringá.

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Gibson, William T. "The Professionalization of an Elite: The Nineteenth Century Episcopate." Albion 23, no. 3 (1991): 459–82. http://dx.doi.org/10.2307/4051112.

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A number of Victorian writers identified a change in the episcopate in the nineteenth century: Dean Burgon, for example, believed that a remodeled episcopacy emerged at this time. Historians have advanced the view that the changes were generated by the Whig ecclesiastical reforms of the 1830s. Indeed it is part of the schemata of ecclesiastical history that bishops in the eighteenth century were fundamentally different from those in the nineteenth century. Yet, as C. K. Francis Brown admitted, there has been no attempt to establish a pattern of this in the career and social history of the nineteenth century episcopate. This is all the more surprising since a structuralist analysis of the Caroline and Hanoverian episcopate has existed for some years. The traditional view of Church history, that the ecclesiastical reforms of the 1830s and 1840s were the principal engine of change, have tended to overlook the structural changes in bishops' career patterns and that there was a change in the concept of the episcopal function. The context of this changed concept of episcopal duty is important. Recent work on the professionalization of the clergy has focused on the immediate impact of the Reformation and the development of the Church as a profession up to the early eighteenth century. Rosemary O'Day and Geoffrey Holmes have demonstrated that between 1580 and 1730 the clerical profession became increasingly stratified. The overpopulation of the clergy in the eighteenth century accelerated this trend, establishing a Church in which there were extremes of wealth and poverty. At the same time the clergy were subject to greater lay control than any other emergent profession. This tension between professionalization and institutions of the state has been examined in other occupations, but throughout the nineteenth century it grew stronger in the Church. From patronage of a living to nomination to a see, laity dominated the Church. In spite of Whig reforms of the 1830s and 1840s lay control established strict parameters within which the professionalization of the episcopate occurred. The effect of control from outside the Church was that the paths to the bench of bishops remained more numerous and varied than the limited paths to the elite of other professions like the judiciary. The eighteenth and nineteenth centuries also saw functional trends that brought about the professionalization of the clergy. These changes have been thoroughly analyzed by Anthony Russell. The self-conscious spirituality of the Tractarian movement also effected changes in the popular view of the clerical function, and the episcopate was not immune to these changes. By the closing decades of the nineteenth-century bishops were appointed whose careers had been touched by these trends. Equally important were developments within the episcopate that altered the bishops' roles.

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Zscheile, Dwight J. "Beyond Benevolence: Toward a Reframing of Mission in the Episcopal Church." Journal of Anglican Studies 8, no. 1 (December 1, 2009): 83–100. http://dx.doi.org/10.1017/s1740355309990258.

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ABSTRACTToday’s changing context invites a rethinking of mission in the Episcopal Church. Based on a large-scale, grassroots intervention process in an American Episcopal diocese, this article identifies several operative missiological and ecclesiological categories in the Episcopal Church that warrant critical examination. The themes of democracy, inclusion, and benevolence are explored in light of their historical and theological background and against the sociological realities of the contemporary church. The article proposes a reframing of Episcopal mission in a more theological and Trinitarian direction using the themes of communion, companionship, creativity, and cultivation.

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Taborda, Francisco. "O ministério ordenado: aspectos histórico-teológicos. (Um esboço)." Revista Eclesiástica Brasileira 78, no. 311 (April 4, 2019): 636. http://dx.doi.org/10.29386/reb.v78i311.1400.

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Trata-se de esboçar a evolução histórica dos três ministérios ordenados. O episcopado passou de uma forma coletiva para o episcopado de um só. Na Idade Média, foi visto como mera “dignidade” até que o Vaticano II recupera a sacramentalidade do episcopado e sua colegialidade. Com a passagem do episcopado coletivo ao monepiscopado, o presbitério se torna o conselho do bispo. O crescimento da Igreja leva os presbíteros a assumirem a presidência da eucaristia por encargo do bispo; o coletivo se diluiu num grupo de indivíduos. O presbítero se torna o agente quase exclusivo da atuação eclesial e o presbiterado o ápice do sacramento da ordem. O Concílio de Trento consagra essa perspectiva. O Vaticano II redescobre o caráter colegiado do presbiterado. O ministério diaconal experimenta nos primeiros séculos uma ascensão que atinge seu apogeu nos séculos IV-VI. A partir de então, entra em rápido declínio a ponto de reduzir-se, na Igreja latina, a mero degrau para se alcançar o presbiterado. O Vaticano II restaura o diaconado como ordem permanente.Abstract: This paper is attempting to make an historical evolutionary outline of the three ordained ministries. The episcopal ministry passed from being a collective one to be defined to one person. In the Middle Ages, this was seen as a mere “dignity” up until Vatican II recuperated the sacramentality of the episcopate and its collegiality. With the change from a collective episcopate to being defined to a single personage, the presbyterium became but a counsel to the bishop. The Church’s growth leads these bishops to delegate the presidency of the Eucharist to the presbyters; the collective was diluted in a group of individuals. The presbyter becomes the quasi exclusive agent of Ecclesial action and the presbyterate becomes the apex of the sacrament of ordination. The Council of Trent consecrated this perspective. Vatican II rediscovers the collegial character of the presbyterate. The diaconal ministry experiences in the first centuries an increased until attains its apogee in the IVVI centuries. From that moment, it starts to rapidly decline to the point of becoming, in the Latin Church, a mere step towards the presbyterate. The Vatican II restores the diaconate as a permanent Holy Order. Keywords: Historical figure; Episcopate; Presbyterate; Diaconate.

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Collett, Jessica. "Bede on Sickness, Episcopal Identity and Monastic Asceticism." Studies in Church History 58 (June 2022): 28–45. http://dx.doi.org/10.1017/stc.2022.2.

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The value of bodily affliction as a means for integrating an active life of good works on earth with the contemplative values of heaven, prior to the return of Christ and the world's end, remains relatively unexplored, despite suffering saints being a common medieval trope. Using the work of Gregory the Great and the Venerable Bede, this article seeks to explore the interrelation of an active contemplative life and bodily affliction to shed light upon Bede's use of Gregory and his presentation of Cuthbert's episcopate to forge a distinctive understanding of the links between bodily illness, episcopal identity and the biblical ordering of time, as that ordering finds expression in biblical eschatology and apocalyptic.

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Marano, Yuri A. "DOMUS IN QUA MANEBAT EPISCOPUS: EPISCOPAL RESIDENCES IN NORTHERN ITALY DURING LATE ANTIQUITY (4TH TO 6TH CENTURIES A.D.)." Late Antique Archaeology 3, no. 2 (2006): 95–129. http://dx.doi.org/10.1163/22134522-90000062.

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This article addresses the development of three episcopal complexes in Northern Italy: at Aquileia, Milan and Parenzo-Poreč, leaving aside the very special case of Ravenna. Episcopal complexes (meaning the monumental headquarters of the bishop) initially centred on the cathedral and evidence for residence is slight in contrast, reflecting perhaps that the influence of bishops derived primarily from liturgy and their ecclesiastical status. Nevertheless, during the 5th and 6th c. A.D. monumental episcopal residences develop, that seem to reflect the rising social and political status of bishops in wider society.

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Peidro Blanes, Jesús. "Episcopus sine ciuitate? La promoción episcopal de centros no urbanos en la Península Ibérica durante la Antigüedad Tardía." Antigüedad y Cristianismo, no. 38 (December 23, 2021): 135–57. http://dx.doi.org/10.6018/ayc.434691.

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The episcopal power in Late Antiquity is generally configured around ciuitas. However, the conciliar legislation of 4th-7th centuries interdicted to set up bishoprics in no urban environment. There are some evidences in different European regions of their existence in minor and rural centres, responding to a diverse casuistic according to the region where are they established. From different examples, we propose a hypothesis to explain the promotion of secondary agglomerations to episcopal centres in Late Antique Hispania. El poder del obispo a lo largo de la Antigüedad Tardía se configuraba, generalmente, alrededor de la ciuitas. No obstante, la legislación conciliar de los siglos IV al VII prohibía el establecimiento de episcopados en entornos no urbanos. En diferentes regiones europeas se documenta su existencia en centros menores y rurales que, siendo una minoría, responden a una casuística diversa según la zona en que se implantan. A partir de unos ejemplos, planteamos una hipótesis que sirva para explicar la promoción de aglomeraciones secundarias a centros episcopales en la Hispania tardoantigua.

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Sánchez, Isabel. "Responsabilidad del Obispo en su diócesis, según Francisco de Vitoria." Scripta Theologica 10, no. 2 (March 23, 2018): 467–518. http://dx.doi.org/10.15581/006.10.21841.

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I. INTRODUCCIÓN. - II. FUNDAMENTOS DOCTRINALES DE LA RESPONSABILIDAD DEL OBISPO DIOCESANO. - 1. Relación del obispo con los Apóstoles (la sucesión apostólica, origen de la potestad episcopal). - 2. Relación del obispo con Cristo (el obispo, vicario de Cristo). - 3. Relación del obispo con su Iglesia particular: a) el obispo, cabeza de la Iglesia particular; b) el obispo, esposo de la Iglesia particular; c) el obispo, pastor de la Iglesia particular.- 4. Relación del obispo con la Iglesia universal. - III. RESPONSABILIDADES CONCRETAS DEL OFICIO EPISCOPAL. - 5. Responsabilidades jurídicas del oficio episcopal: a) responsabilidad de la residencia del obispo; b) responsabilidad de la selección de sacerdotes para su diócesis. - 6. Responsabilidades morales del oficio episcopal: a) responsabilidad de adquirir la santidad; b) responsabilidad de ser docto.- 7. Responsabilidades propiamente pastorales del oficio episcopal: a) responsabilidad de que se predique la doctrina sana; b) responsabilidad de administrar los sacramentos; c) responsabilidad de corregir; d) responsabilidad de visitar y asistir a sus fieles. - IV. RESUMEN CONCLUSIVO.

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Small, Joseph D. "Ordering the Church: Ecumenism and the Three-Fold Ministry." Ecclesiology 16, no. 1 (January 21, 2020): 56–75. http://dx.doi.org/10.1163/17455316-01601005.

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The shape of ordered ministry remains an ecumenical stumbling stone. There is a wide gap between churches ordered by the threefold ministry of bishop-priest-deacon and churches ordered by different patterns of ministry. It may be possible to narrow the gap by detecting a pervasive threefold ministry of episcope/keygma-didache/diakonos in both presbyterial and congregational ordered churches. That recognition can prompt ecumenical exchanges concerning the relationship between office and function. The case of Reformed and Presbyterian churches, among the least open to bishops, is examined, recovering the possibility of personal episcope that can open episcopal, presbyterial, and associational churches to deepening mutuality and forms of reconciliation.

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Fornasier, Rafael Cerqueira, and Jorge Ricardo Valois. "RELAÇÕES EPISCOPADO-PRIMADO: A AUTORIDADE A SERVIÇO DA COMUNHÃO." Coletânea 20, no. 39 (June 20, 2021): 259–80. http://dx.doi.org/10.31607/coletanea-v20i39-2021-13.

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The present scientific article’s theme is the relations between the pope ante the bishops. It aims to reflect, through the biblical, historical and theological arguments, how the exercise of the Petrine ministry and its repercussions in the episcopal ministry should be systematized and understood. For this purpose, the explicative research method was applied, together with bibliographical study. Thus, the exercise of the Petrine ministry can be understood only from the episcopal collegiality, being the head of the college of bishops, but also as promoter of the action of the episcopal body, singularly or as a whole. Therefore, primacy and college are not juxtaposed or dichotomized entities, but complementary and integrated dimensions, made possible by episcopal communion.

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Luiz, Pe Dr Gregório. ""Sagração" ou "ordenação" episcopal?" Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 38 (August 6, 2015): 73. http://dx.doi.org/10.19176/rct.v0i38.24189.

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Madson, Meg. "On Adopting Episcopal DNA." Dialog: A Journal of Theology 39, no. 1 (March 2000): 68–70. http://dx.doi.org/10.1111/0012-2033.00011.

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Coleman, Peter. "Book Review: Episcopal Ministry." Theology 94, no. 760 (July 1991): 314–15. http://dx.doi.org/10.1177/0040571x9109400423.

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GURT I ESPARRAGUERA, JOSEP M., and ISABEL SÁNCHEZ RAMOS. "EPISCOPAL GROUPS IN HISPANIA." Oxford Journal of Archaeology 30, no. 3 (July 15, 2011): 273–98. http://dx.doi.org/10.1111/j.1468-0092.2011.00369.x.

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Elko, Archbishop Nicholas T. "From the Episcopal Advisor." Linacre Quarterly 53, no. 4 (November 1986): 12–13. http://dx.doi.org/10.1080/00243639.1986.11877860.

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Elko, Archbishop Nicholas T. "From the Episcopal Advisor." Linacre Quarterly 54, no. 3 (August 1987): 11–12. http://dx.doi.org/10.1080/00243639.1987.11877904.

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Avis, Paul. "Editorial: Resourcing Episcopal Ministry." Ecclesiology 10, no. 2 (May 5, 2014): 153–57. http://dx.doi.org/10.1163/17455316-01002002.

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Barenas Alonso, Ramón. "El domino episcopal sobre el territorio: competencias y recursos." Brocar. Cuadernos de Investigación Histórica, no. 40 (December 16, 2016): 7–42. http://dx.doi.org/10.18172/brocar.3239.

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Este trabajo analiza las bases sobre las cuales se sustentaba la articulación eclesiástica de los espacios urbanos y rurales de la Península Ibérica entre los siglos III y VIII d. C. Con la consolidación del credo cristiano como el único y oficial del Imperio, la figura episcopal se convirtió en el patrono terrenal de las ciudades y en uno de los pocos grupos sociales que salió fortalecido tras el declive del Occidente romano. Gracias a su papel como líderes espirituales, los obispos obtuvieron un creciente poderío político y socioeconómico que les permitió ejercer una suerte de dominio territorial haciendo uso de los concilios y de las sedes episcopales como órganos de gobierno eclesiástico.

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Ferreira, MSC, Reuberson Rodrigues, and Ney SOUZA DE. "As Contribuições do Episcopado Brasileiro na III Conferência Geral do Episcopado Latino Americano em Puebla (1979)." Franciscanum 62, no. 173 (April 10, 2020): 1–23. http://dx.doi.org/10.21500/01201468.4136.

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O presente artigo tem por objetivo apontar a relação entre a III Conferência Geral do Episcopado Latino Americano celebrada no final de janeiro e início de fevereiro de 1979 em Puebla de Los Angeles (México) e os Bispos do Brasil. Apontando quem foram os Bispos do Brasil que de Puebla tomaram parte e em quais aspectos eles contribuíram. Tal colaboração será externada em duas vertentes. De um lado, a contribuição dos Bispos do Brasil enquanto Conferência Episcopal Nacional; De outro, a colaboração pessoal de prelados especialmente Aloísio Lorscheider e Luciano Mendes de Almeida que ou por sua liderança natural no episcopado Latino Americano ou por suas opções e testemunhos eclesiológicas, influíram profundamente em posições assumidas no Documento Final.

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