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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 (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 p

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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 (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

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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 (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

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4

Zitting, Heidi. "Toward a Definition of Episcopal Ministry: Lutheran World Federation Work on Episkopé, 1983–2007." Ecclesiology 15, no. 2 (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 m

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Byrne, Philippa. "I Second That Emotion: Modelling the Anxious Experiences of Thirteenth-Century Episcopal Office." Emotions: History, Culture, Society 3, no. 1 (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

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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 (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 worl

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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 (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

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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

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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 re

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Francisco, Héctor Ricardo. "Reliquias y autoridad episcopal en el Irán Sasánida." Sociedades Precapitalistas 6, no. 2 (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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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 i

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Francisco, Papa. "Constitucion Apostólica "Episcopalis Communio. Sobre el Sínodo de los Obispos"." Revista Española de Derecho Canónico 75, no. 185 (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

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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (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

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14

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

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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 (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 documen

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16

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

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Villar, José R. "Colegialidad episcopal." Ius Canonicum 54, no. 108 (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 (1994): 272–79. http://dx.doi.org/10.1177/002114009406000403.

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Júlíusson, Árni Daníel, Birna Lárusdottir, Gavin Lucas, and Gísli Pálsson. "EPISCOPAL ECONOMICS." Scandinavian Journal of History 45, no. 1 (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 (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 con

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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 (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 eclesi

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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 (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 (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.

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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 di

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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 (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 (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 (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 normativ

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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Puebla." Revista Eclesiástica Brasileira 73, no. 290 (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-a

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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 (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 ep

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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 d

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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 nine

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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 (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 Trinit

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Taborda, Francisco. "O ministério ordenado: aspectos histórico-teológicos. (Um esboço)." Revista Eclesiástica Brasileira 78, no. 311 (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 p

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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, ep

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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

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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,

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Sánchez, Isabel. "Responsabilidad del Obispo en su diócesis, según Francisco de Vitoria." Scripta Theologica 10, no. 2 (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 of

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Small, Joseph D. "Ordering the Church: Ecumenism and the Three-Fold Ministry." Ecclesiology 16, no. 1 (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, recov

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Fornasier, Rafael Cerqueira, and Jorge Ricardo Valois. "RELAÇÕES EPISCOPADO-PRIMADO: A AUTORIDADE A SERVIÇO DA COMUNHÃO." Coletânea 20, no. 39 (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, si

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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 (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 (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 (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 (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 (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 (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 territ

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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 (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 l

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