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1
Jaszcz, Adam Mariusz. "HISTORIC-LEGAL DOCTRINE ON THE DIOCESAN SYNOD AND LEGISLATION IN FORCE. ACTIVITY OF THE POLISH DIOCESES." Review of European and Comparative Law 2627, no. 34 (December 31, 2016): 169–93. http://dx.doi.org/10.31743/recl.4988.
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In the first centuries of Christianity a meeting of small communities was considered as the way of resolving conflicts, making important decisions, and seeking God’s will for the community. With the increasing number of believers followed necessary decentralization of ecclesiastical structures so that dioceses could decide on administrative and organizational matters. Clergy assemblies have served these issues and we can consider them today as prefiguration of diocesan synods. Most authors believe that the first diocesan synod assembly took place in France in Auxerre in A.D 578. Over the centuries, the institution of diocesan synod experienced both the flourish moments, as well as the crises. For its definitive fixation in the canonical doctrine should be considered the treaty of Pope Benedict XIV De Synodo Dioecesana published in 1748. The value of the diocesan synod as a legal institution has been confirmed by the Second Vatican Council, which in the Decree Christus Dominus has expressed the wish of synodal fathers that the institution will take on a new life and serve the Church in modern times. The current legislation concerning the diocesan synod is contained in the Code of Canon Law (c. 460-468), as well as in the Instruction of the diocesan synods issued in 1997 by two Vatican congregations. In Poland since the promulgation of the Code in 1983, until the year 2012 31 diocesan synods were held. Some of them took place in the days of communism, the other in a free Poland, which also had an impact on their course. In addition to many historical, ecclesial and pastoral circumstances particularly important was the influence of St. John Paul II,who personally participated in the opening or closing of some diocesan synods.
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Rozkrut, Tomasz. "Znaczenie instytucji Synodu Biskupów dla współczesnego Kościoła." Sympozjum 26, no. 1 (42) (June 2022): 33–54. http://dx.doi.org/10.4467/25443283sym.22.003.15817.
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Instytucja Synodu Biskupów została powołana do życia przez papieża Pawła VI w jego motu proprio Apostolica sollicitudo z 15 września 1965 roku. Sukcesywny obraz prawny instytucji został określony przez posoborowy Kodeks prawa kanonicznego z 1983 roku w kan. 342-348; opublikowane zostały także regulaminy Synodu Biskupów w latach 1966, 1969, 1971 oraz 2006. Można zatem powiedzieć, że wszyscy soborowi papieże, tj. św. Paweł VI, św. Jan Paweł II oraz Benedykt XVI, kształtowali obraz prawny oraz praktyczne funkcjonowanie instytucji Synodu Biskupów. Nie należy także pomijać bardzo ważnego faktu, że obecny papież Franciszek opublikował 15 września 2018 roku Konstytucję apostolską Episcopalis communio o Synodzie Biskupów. Do chwili obecnej odbyło się 28 zgromadzeń różnych zebrań instytucji Synodu Biskupów; przy czym należałoby do wskazanej grupy dodać jeszcze tzw. synod holenderski. Instytucja Synodu Biskupów jest szczególną oraz wyróżniającą się instytucją w Kościele posoborowym. Składa się na to wiele elementów, nie tylko regularność zwoływania zebrań Synodu Biskupów, ale także podejmowana oraz 34 ks. Tomasz Rozkrut analizowana problematyka synodalna, która dotyczyła różnych i ważnych zagadnień życia i funkcjonowania współczesnego Kościoła. W tym kontekście szczególnego podkreślenia wymaga wskazanie na naturę teologiczno- prawną instytucji, która sprawia, że mamy do czynienia z instytucją dynamiczną, kształtującą życie Kościoła posoborowego oraz swoją strukturą zachęcającą do zainteresowania się Synodem Biskupów zarówno na płaszczyźnie doktrynalnej, jak i tej faktycznej. Już samo zwołanie każdego zebrania Synodu Biskupów jest dużym wydarzeniem eklezjalnym, które angażuje nie tylko osobę biskupa rzymskiego, od którego zebranie Synodu Biskupów w sposób totalny zależy, oraz jednocześnie uczestników zgromadzonej instytucji, ale także w mniejszym lub większym wymiarze praktycznie cały Kościół – w szczególności episkopat – równolegle do wyodrębnionych etapów Synodu, tj. jego przygotowania, samych obrad zwołanego zgromadzenia oraz etapu posynodalnego, który związany jest z realizacją postanowień synodalnych. W tym nurcie należy także wymienić przesłania doktrynalne Synodów Biskupów wraz z ich propozycjami, które ukierunkowywały Magisterium biskupów rzymskich na obszary uznawane za konieczne jako przedmiot jego wypowiedzi, przede wszystkim przez publikowanie posynodalnych adhortacji apostolskich, które z kolei – mówiąc bardzo ogólnie – w wielu jego obszarach miały sukcesywny wpływ na codzienne życie Kościoła po II Soborze Watykańskim. Significance of Synod of Bishops for the present Church Institution of the Synod of Bishops was established by Pope Paul VI in his motu proprio Apostolica sollicitudo dated 15 September 1965. Successive legal image of the institution was defined by the Post-Conciliar Code of Canon Law of 1983, in can. 342-348. Also, in the years 1966, 1969, 1971, and 2006 there were published rules of the Synod of Bishops. Therefore, one may say that all Popes who ruled during councils, i.e. Paul VI, John Paul II, and Benedict XVI shaped the legal image and practical operation of the institution of the Synod of Bishops. One cannot also ignore a very important fact that on 15 September 2018 the present pope, Francis, pub35 Znaczenie instytucji Synodu Biskupów dla współczesnego Kościoła lished the Episcopalis communio apostolic constitution about the Synod of Bishops. Until now, there have been twenty-eight congregations of various meetings of the institution of the Synod of Bishops. However, the mentioned group should also be enlarged by so-called Dutch Synod. The institution of Synod of Bishops is a special and standing out institution in the Post-Conciliar Church. This is due to several elements, namely, not only the regular character of having meetings of the Synod of Bishops, but also the undertaken and analysed synodal problematic aspects that concerned various and important issues of life and functioning of the current Church. In this context, a special accent must be drawn to the indication of the theological and legal character of the institution that causes that we deal with a dynamic institution that shapes the life of the Post-Conciliar Church and by its structure encourages to have interest in the Synod of Bishops both on the doctrinal and factual level. Convening the Synod of Bishops is itself a major ecclesiastical event that engages not only the person of the Bishop of Rome, who is utterly responsible for its convention, but also the entire Church to a greater or lesser extent, and specifically the episcopate that is engaged in parallel in relation to the distincted stages of the Synod, i.e. its preparation, deliberations during the convened assembly, and the post-synodal stage that relates to fulfilment of synodal decisions. Considering this mainstream, one should also mention doctrinal messages of Synods of Bishops together with their propositions that directed the Magisterium of Bishops of Rome towards these areas that were considered a necessary aspect of their deliverance, essentially by publishing post-synodal apostolic exhortations which, in turn, very generally speaking had a successive influence on everyday life of the Church after the Second Vatican Council in many areas of the Church.
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Krafl, Pavel. "Provinciální synody hnězdenské církevní provincie do začátku 16. století." Prawo Kanoniczne 43, no. 1-2 (June 5, 2000): 37–78. http://dx.doi.org/10.21697/pk.2000.43.1-2.02.
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It was relatively early that the archbishops of Gniezno began to convoke provincial synods - the oldest dated assembly which is marked in the sources as a provincial synod took place as early as in 1210. But even before this synod another provincial synod took place in 1206 (?). In the beginning, i. e. in the thirteenth century, it is important to distinguish clearly between bishops' conventions, or colloquia, and provincial synods. The first statutes backed up with evidence are the statutes issued by Archbishop Henryk Kietlicz around 1217 in Kamień. Another important archbishop was Pełka (Fulko, 1232 - 1258). Two statutes issued by this metropolitan are still preserved. An important role in the system of provincial legislation was played by legates' synods and the legates' statutes which were proclaimed at them. A number of provincial synods was summoned by the archbishop of Gniezno Jakub Świnka (1285, 1287,1290,1298, 1306, 1309). Several not dated fragments of statutes originate from his time. In the fourteenth century the situation changes - the only two provincial synods that we know of are the synods of Janisław (1326) and Jarosław Bogoria Skotnicki (1357). „Synodyk“, the first attempt at codification of the legislation of Gniezno church province, comes from Skotnicki's synod. We cannot agree with referring to the assembly at Krakow from 1356 as to a provincial synod. Similarly, the „convencio generalis“ in Łęczyca in 1402 could not have been a provincial synod. Thus the first reliably proved provincial synod of the fifteenth century is the synod of Mikołaj.
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Munyenyembe, Rhodian, and J. W. Hofmeyr. "LOFTY BUT NOT POWERFUL: A CRITICAL ANALYSIS OF THE POSITION OF THE GENERAL ASSEMBLY IN THE UNION OF THE CHURCH OF CENTRAL AFRICA PRESBYTERIAN (MALAWI)." Studia Historiae Ecclesiasticae 42, no. 3 (February 17, 2017): 1–21. http://dx.doi.org/10.25159/2412-4265/1244.
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In this article the specific focus is on the position of the General Assembly in the Church of Central Africa Presbyterian (CCAP) in Malawi. Though the General Assembly was meant to foster a closer unity of the constituent synods, it still remains an unstable entity, and has been so over the years due to the autonomy of the synods; much more so in recent years because of disputes among the synods. This especially applies to the border disputes between the Synod of Livingstonia and the Nkhoma Synod. Though the 2013 General Assembly has somewhat healed the tension, the future of the General Assembly is likely not to be a vibrant one as long as the synods do not fully surrender their autonomy to a body that is supposed to be above them administratively. However, this appears not to be the synods’ option in the nearest future, thereby perpetuating the loftiness of the General Assembly without its accompanying powers.
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Loretan-Saladin, Adrian. "Swiss Synodality after the Second Vatican Council." Ecumeny and Law 8 (December 31, 2020): 61–72. http://dx.doi.org/10.31261/eal.2020.08.04.
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Quod omnes tangit, ab omnibus tractari et approbari debent. (Cardinal Congar) The canonists have been developing the rule of law of Western Europe. After there had been much debate (Acts 15:7), they decided together with the Holy Spirit. The Apostolic Nuncio gave the permission for lay persons (including women) to participate at the Synod. Synod ’72 is a process involving seven synods of local Churches in Switzerland. As an instrument of “processing” Vatican II, Synod ’72 discussed implementation options like Ecclesiastical Offices of the local Church. (LG 33; Paul VI’s Ministeria quaedam; John Paul II’s Christifedles laici; c. 228 CIC 1983). The tradition of shared decision-making of the baptised was been activated.
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Gręźlikowski, Janusz. "Kongregacje dekanalne na tle zadań i obowiązków dziekanów w ustawodawstwie synodalnym diecezji włocławskiej w okresie potrydenckim." Prawo Kanoniczne 45, no. 3-4 (December 20, 2002): 181–210. http://dx.doi.org/10.21697/pk.2002.45.3-4.07.
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Synod legislators from Wloclawek, while determining in detail the rights and duties of the deans, wanted them to guarantee increase of discipline, morality and Ethics amongst the priesthood as well as to contribute to revival of priesthood and were the tool of introduction into parish life the common, provincial and diocesan law. First of all, the following synods: bishop’s Stanislaw Kamkowski (1568) and bishops’s Hieronim Rozrażewski (1585,1586,1589 and 1598) as well as synods of bishop’s: Pawel Wolucki’s (1617, 1620 and 1622), Andrzej Lipski; s (1628) and Maciej Lubienski’s (1634) had decisive influence on from of dean’s office in Wloclawek diocese, its functioning and tasks. Amongst the tasks and duties of the deans, decanal congregations had very important role and greatness. They were considered as important tool of forming church discipline amongst the priesthood by oil Wloclawek’s synods post-trident period undertaking this subject. Synod legislators, referring to regulations of Trident Council, to Pastoral of cardinal Maciejowski and to resolutions of provincial synods, had obliged the deans to regular conventions of decanate priesthood as assemblies two times a year and they determined in detail the course, role and tasks of these decanal assemblies. By paying big attention to them in synod’s resolutions, they realized, how significant they role can be in revival of priesthood and increase of priesthood church discipline. Analyze of Wloclawek synod legislation allows to native in it certain continuity, when we are talking abut the contents of statutes dispositions. Bishop Stanislaw Kamkowski, a big protagonist of introduction of Trident reform into Wloclawek Church life, on his first synod in 1568 had initiated decanal congregations as meetings that gather priesthood, on which the dean was entitled to examine the decanate priesthood from education and existence and he had a duty to devolve necessary knowledge from theology and law. Merit of bishop Hieronim Rozrażewski was reactivation of decanal structures, revival and increase of the range of dean’s office as well as detailed determination of tasks and duties of deans, including those which are referring to congregations. On the base of legal norms of these two bishops, the following bishops: Pawel Wolucki and Andrzej Lipski had built legal regulations referring to dean’s office, structures and decanal congregations and also they had made more detailed. Bishop Maciej Lubieński, on synod in 1634, took care of decanal congregations to the highest extent. His directives included in synod’s resolutions can be called instruction for these meetings, however those directives were never called that way. In should be admitted that Trident reform within the range of revival and stimulation of decanal structures, amongst the others, thanks to reinforcement of dean’s office, determination of its duties and tasks and thanks to decanal congregations, found the appropriate understanding in synod legislation in Włocławek. It should be also supposed that in the second half of XVII century and later, after cessation of synod activity in Wloclawek diocese, dean’s office has been still developing and it played important role in priesthood and decanal congregations along with it.
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SOWERBY, RICHARD. "THE “SECOND SYNOD OF ST. PATRICK” AND THE “ROMANS” OF THE EARLY IRISH CHURCH." Traditio 78 (2023): 47–78. http://dx.doi.org/10.1017/tdo.2023.10.
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It is usually thought that during the seventh century, a formal split in the Irish Church had resulted in the creation of two rival factions: a “Roman party” of reform-minded ecclesiastics, and an “Irish party” intent instead on maintaining current practices. A partial record of their decades-long schism has been thought to be preserved in the Irish canonical compilation, the Collectio canonum Hibernensis, which attributes a substantial number of canons either to “Roman synods” or to “Irish synods,” and we have understood this to reflect a period in which the two groups had sought to advance their cause by holding separate synods from which their opponents were excluded. The foundations for this interpretation of the “Roman” and “Irish” canons of the Hibernensis were laid more than a century ago, but more recent scholarship provides reasons for rethinking the hypothesis. The article focuses especially on one of the texts which the compilers of the Hibernensis understood to be the work of the “Romans” — a short text which has come to be known as the “Second Synod of St. Patrick” — and argues that certain details within the text suggest an association with documents produced on the Continent, in the network of monasteries founded by the Irish peregrinus Columbanus. I suggest a new context for the creation of the “Second Synod of St. Patrick,” and argue that this in turn offers a new way of thinking about the meaning of the “Roman synods” and “Irish synods” attested in the Hibernensis.
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Basson, Willem Diederick, and Daleen Kruger. "Persepsies oor die sinodebesluite en aard van die psalms binne die GKSA." Koers - Bulletin for Christian Scholarship 81, no. 3 (December 15, 2016): 2–9. http://dx.doi.org/10.19108/koers.81.3.2261.
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Perceptions regarding synod decisions and the nature of psalms in the RCSA. Since its inception in 1859, the Reformed Church in South Africa has been singing only psalms, scriptural hymns and Biblical songs. Currently, there are two official versifications of the psalms in use within the Reformed Church, namely the so-called Totius versification of 1936 and the 2001 rhymed version of psalm texts, mainly by T.T. Cloete. A study of members’ perceptions of synod decisions and the nature of the psalms in the Reformed Church shows that the psalms are not fully utilised. Synods decide what type of songs, type of songs, including psalms, are approved, are approved for use. Members believe that many psalms are no longer suitable for the 21st-century churchgoer, that synod decisions appear to be out of touch with members’ musical needs and that synods oppose musical innovation. The purpose of this article is to give an overview of ministers, organists/music leaders and parishioners’ perceptions regarding the nature and use of psalms during worship in the Reformed Church of South Africa as well as synod decisions pertaining to the psalms. Die Gereformeerde Kerke in Suid-Afrika sing vanaf die kerk se ontstaan in 1859 slegs psalms, Skrifberymings en Skrifgetroue liedere. Tans is daar twee amptelike psalmberymings in gebruik binne die Gereformeerde Kerk, naamlik die sogenaamde Totius-beryming van 1936, asook die 2001-omdigting met psalmtekste deur hoofsaaklik T.T. Cloete. ’n Studie van lidmate se persepsies oor sinodebesluite en die aard van die psalms binne die Gereformeerde Kerk toon aan dat die psalms nie optimaal benut word nie. Sinodes besluit watter tipe liedere, insluitend psalms, vir gebruik goedgekeur word. Lidmate glo dat talle psalms nie meer geskik is vir die 21ste-eeuse lidmaat nie, dat sinodebesluite uit voeling is met lidmate se musikale behoeftes en dat sinodes musikale vernuwing teenwerk. Die doel van hierdie artikel is om ’n oorsig te gee van die persepsies van predikante, orreliste/musiekleiers en gemeentelede met betrekking tot die aard en gebruik van die psalms binne die erediens van die Gereformeerde Kerke van Suid-Afrika, asook sinodebesluite wat hiermee verband hou.
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Constantinou, Maria. "I. The Threefold Summons at Late Antique Church Councils." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 1 (June 1, 2021): 1–47. http://dx.doi.org/10.1515/zrgk-2021-0001.
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Abstract The threefold summons of an absent defendant in the context of synodal proceedings – which had been admittedly formed by influence from the respective process in Roman law – is an important component of the ecclesiastical judicial procedure. In this paper I examine in detail all the extensive narratives of threefold summonses preserved in conciliar acts of the fifth and sixth centuries, that is, the cases of Nestorius of Constantinople and John of Antioch at the council of Ephesus (431), the case of the archimandrite Eutyches at the Resident Synod of Constantinople (448), the case of Athanasius of Perrhe at the local synods of Hierapolis (early 440s) and Antioch (445) as well as at the Council of Chalcedon (451), the case of Dioscorus of Alexandria at the Council of Chalcedon, and the case of Anthimus of Constantinople at the Resident Synod of Constantinople (536). In the final part I proceed to an assessment of this process’ evolution over the period in question. The principal conclusion is that by the time of Justinian the ecclesiastical threefold summons procedure had become consolidated and systematised.
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Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s." Recusant History 23, no. 3 (May 1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.
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When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.
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Gręźlikowski, Janusz. "Synody diecezji włocławskiej przed Soborem Trydenckim." Prawo Kanoniczne 54, no. 1-2 (January 8, 2011): 273–320. http://dx.doi.org/10.21697/pk.2011.54.1-2.12.
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Synodal practice in Włocławek diocese in period before Trident Council has rich and interesting history. Synodal activity since the very beginning had been written into the life, activity and development of Włocławek’s Church and synods played very important ecclesial, legislative and organizational role for that local Church. Thanks to care, efforts and work of synodal legislators – Włocławek’s bishops as well as dispositions and orders included in synodal resolutions, religious, sacramental and disciplinary life was formed of the faithful clerical and secular people as well as organization and structures of diocese. Synodal statutes were basic reference point for the priesthood, administration and Church judicature. In period before Trident Council, calling and holding of at least twenty nine dioecesan and partial synods can be noted in Włocławek’s diocese. This number is probably a lot higher, especially if we are talking about the XIV-th century, but conquests of Teutonic Knights, the wars, annexations and unfavourable political conditions caused that news about synods and their statutes have not lasted till contemporary times. From twenty nine held synods of period before Trident Council, we know the redolutions of only ten of them. Not always are complete synodal statutes, because aften there ore only fragments of resolutions or letters of bishops calling the synod, or other documents presenting synodal orders. In the resolutions of synods held before Trident Council, synodal legislators undertook wide and important range of legislating, administration and judiciary cases, which they wanted to implement into the life of diocese. They were important instruments for Włocławek’s Church of that period, making management of large dioceses easier and more efficient, as well as they allowed bishops to introduce common and provincial law into life his dioceses, adopting in to local conditions. They created also a possibility to deal witch needs, which occurred in the diocese in relation to organization of church structures, religious life of the faithful secular people, task, rights, duties and discipline of priesthood, case connected with performing and taking the sacraments or managing the church prosperity. Their goal was also to watch over the purity of faith, announcing to the priesthood over the purity of faith, announcing to the priesthood the ordinance of The Holy See and resolutions of Provincial Synods as well own orders and instructions from diocese bishop, adjudicate especially complex or important disputes or especially official condemnation of faults or misdemeanours.
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de Jong, Klaas-Willem. "Who Shaped the Dutch Liturgy?" Church History and Religious Culture 102, no. 3-4 (December 15, 2022): 449–61. http://dx.doi.org/10.1163/18712428-bja10045.
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Abstract About 125 years ago, the question of whether a synod established the handed-down classical Reformed Liturgy, and if so, which one, was hotly debated. The answer to this question was important in determining which text should be considered authoritative in the church. It is now clear that the answer has only limited relevance. On the one hand, the text of the Liturgy has certainly been handed down in a broadly correct manner. On the other hand, there is a large number of variations, most of which, however, are of minor importance. The influence of church assemblies on all this is only one factor. This article, therefore, chooses to ask what factors influenced the shape of the Liturgy as it developed in the second half of the sixteenth and the first half of the seventeenth centuries. It names six factors in addition to the (both provincial and national) synods, namely the government, some prominent pastors, local church councils, printers, buyers’ tastes, and local practice.
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Müller, Retief. "Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)." Religions 12, no. 3 (March 9, 2021): 176. http://dx.doi.org/10.3390/rel12030176.
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During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.
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Slack, Stephen. "General Synod of the Church of England." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 84–86. http://dx.doi.org/10.1017/s0956618x10000840.
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The single most important piece of legislative business considered by the Synod in 2010 was, of course, the draft legislation relating to women in the episcopate. Having been given First Consideration by the Synod in February 2009, the draft legislation was the subject of detailed consideration by a Revision Committee between May 2009 and April 2010. The Revision Committee received 297 submissions, of which 114 were from individual Synod members or groups including Synod members and others. In consequence, it met on 16 occasions and its report ran to 142 pages.
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Sojka, Jerzy. "Synod w tradycji luterańskiej." Łódzkie Studia Teologiczne 32, no. 1 (April 25, 2023): 149–65. http://dx.doi.org/10.52097/lst.2023.1.149-165.
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The article presents the experience of synodal work from the Lutheran perspective. For this purpose, it presents the most important global synodal body of Lutheranism – the General Assemblies of the Lutheran World Federation, as well as the most important body of this type in the Polish context – the Synod of the Evangelical Church of Augsburg Confession in Poland. Then, the powers of both these bodies are analyzed to show that they are not limited only to technical and organizational issues, but also extend to the area of defining the truths of faith. In the next step, the search for theological premises for synodal work was undertaken, focusing on the concept of the universal priesthood of all believers and the principles of the Lutheran hermeneutics of Holy Scripture. Finally, a specific example of a discussion on confirmation in the Polish Evangelical Church of Augsburg Confession shows how the Lutheran synodal process can look like in practice. Finally, some indispensable elements for the success of the synodal process have been identified.
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Davey, Michael. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 86–88. http://dx.doi.org/10.1017/s0956618x10000852.
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This year the Church of Ireland General Synod took place in the home of the Metropolitan in Dublin, Christchurch Cathedral. In the more recent past Synod has used the facilities of one of the city's major hotels, facilities which a cathedral could not and would not claim to match. However, the cathedral had in the past been used for many different purposes during its near 1,000-year history and it provided for the Synod an atmosphere wholly unlike any secular conference. One could argue, as did the Dean, that when the Synod is meeting in Dublin Christchurch is its rightful home.
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Susanto, Budi. "PEMBENAHAN WEB PROFIL SINODE GEREJA KRISTEN JAWA." SHARE "SHaring - Action - REflection" 6, no. 2 (August 26, 2020): 93–98. http://dx.doi.org/10.9744/share.6.2.93-98.
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The GKJ Synod Web had undergone several modifications independently. It led to a vulnerability condition that cost system breaches. Building the web application independently in limited security resource was the main problem for GKJ Synod. In order to resolve the problem, the GKJ Synod collaborated with FTI UKDW. Wordpress was implemented to restore the the GKJ Synod web. The restoration process, requirement and content analysis, and information architecture design. Based on the information architecture design, the website had been setup and then the team empowered the Data and Multimedia Information Service Center of GKJ Synod to maintain the web application and the contents. The installed WordPress utilised the VPS service with an additional SSL security protocol that provides development support and security. Thie web application project will continue to the next stage which is online document management services.
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Gręźlikowski, Janusz. "Czwarty synod archidiecezji warszawskiej." Prawo Kanoniczne 52, no. 3-4 (December 10, 2009): 23–49. http://dx.doi.org/10.21697/pk.2009.52.3-4.01.
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The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the archdiocese, to normalize the many issues concerning the church and religious life, as well as to improve the laity and clergy’s religious, social and moral level. To achieve, a wide representation of clergy, catholic laity and monks were engaged. The synodical resolutions with its jurisdictional and pastoral nature are signified by strong setting in the teachings of the Second Vatican Council, the Canon Law, the documents of the Holy See and John Paul II, as well as by the resolutions of the Second Polish Plenary Second and the instructions of the Conference of the Polish Episcopate. At the same time they refer to the tradition of the Warsaw archdiocese and remain fully opened for the “tomorrow” of the Church, evangelizing and pastoral objective. Furthermore they undertake, organize and regulate many difficult pastoral issues. Thus the synodical legislator contributed to the renewal, revival and activation of the church and administrative structures of the archdioceses, so they could serve to various pastoral, church and administrative assignments.
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Podmore, Colin. "A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared." Ecclesiastical Law Journal 10, no. 1 (December 3, 2007): 34–70. http://dx.doi.org/10.1017/s0956618x08000896.
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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.
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Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 217–19. http://dx.doi.org/10.1017/s0956618x21000119.
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Like so much else, this year's Synod was very different from what had been planned. As the Church of Ireland marks 150 years since disestablishment, this last Synod of the current triennium was to be held in May in Croke Park, the home of the Gaelic Athletic Association and a politically significant venue. Instead, pursuant to section 30 of the Civil Law and Criminal Law (Miscellaneous Provisions Act) 2020, which provides for the validity of remote meetings of an unincorporated body, notice was given that an ordinary meeting of the General Synod would be held by electronic communication technology on 1, 2 and, if necessary, 3 December 2020. It was the first Synod for its new President, Archbishop John McDowell, following his translation to Archbishop of Armagh on 28 April 2020.
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Makh, Oleh. "Lviv Synod of 1891: reasons for convocation, course and consequences." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 16 (December 29, 2021): 97–110. http://dx.doi.org/10.52761/2522-1558.2021.16.10.
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The article is about the reasons for convocation, the course and the consequences of Lviv synod, which took place in Lviv in 1891. The pride of place goes to examination of issues, raised during the synod, particularly the matter of celibacy, the matter of Basilian reform, changes of Ruthenian calendar, and also the matter of Eucharistic practice in Ukrainian Greek Catholic Church. The thesis about the importance of determination and enactment, adopted by Lviv synod, for continuation of «The Golden Age» of our Church and about their positive impact on the course of its further development has been proved.
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Jere, Q., and D. T. Williams. "Examining the KENOSIS of the CCAP of Blantyre Synod in poverty alleviation in Malawi." Theologia Viatorum 40, no. 1 (July 25, 2016): 43–67. http://dx.doi.org/10.4102/tv.v40i1.15.
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This article argues that the high level of poverty within the CCAP Blantyre Synod has been due to a lack of kenōsis within the church. The Synod is located in the southern part of Malawi which experiences the highest level of poverty in Malawi. If the kenōsis of Jesus were practised, it would lead to drastic change and enhance societal progress in the lives of the people. The CCAP Synod's inability to practise kenōsis in their daily social and economic life is reflected in the high level of poverty within the congregants and the entire Synod operating system.
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Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 24, no. 2 (April 29, 2022): 246–47. http://dx.doi.org/10.1017/s0956618x22000096.
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The Church of Ireland Synod took place from Thursday 30 September to Saturday 1 October, meeting again by electronic communication technology. Being the first meeting of the triennium, it was for many their first experience of General Synod; yet the online format was a more familiar medium than it had been at the last meeting held in December 2020.
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Prianti, Monika, and Frederik Samuel Papilaya. "Perencanaan Strategis Sistem Informasi Di Sinode GKJ Menggunakan Enterprise Architecture Planning Framework." Journal of Information Systems and Informatics 3, no. 2 (June 25, 2021): 467–81. http://dx.doi.org/10.33557/journalisi.v3i2.147.
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The GKJ Synod is one of the Church Foundations located in Salatiga which is an institution that focuses on the field of information data center and media services for the GKJ Synod. The Salatiga GKJ Synod currently has a system but still has problems with Information System problems that have not been implemented optimally, so there are often obstacles when doing work. Because it does not run quickly and well, therefore an Information System Strategic Planning is needed, this research aims to be able to help the business processes contained in the GKJ Synod implement information systems in the organization to run well. The purpose of this research is to propose and plan using the method Enterprise Architecture Planning. Enterprise Architecture Planning (EAP) is the process of defining the architecture in the use of information systems to support the architecture implementation plan. By using the approach, the Enterprise Architecture Planning (EAP)method can help the GKJ Salatiga synod to plan data quality oriented to business needs in order to achieve and support business goals for agencies and organizations, besides that, the advantages of using Enterprise Architecture Planning are a supporting method for making decisions and good planning for an organization.
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Perry, Alan T. "General Synod of the Hong Kong Sheng Kung Hui." Ecclesiastical Law Journal 22, no. 1 (December 31, 2019): 98–99. http://dx.doi.org/10.1017/s0956618x1900187x.
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The Eighth General Synod of Hong Kong Sheng Kung Hui (‘Holy Catholic Church of Hong Kong’) met from 23 to 25 June 2019 at St James's Church in the Wan Chai district of Hong Kong. The Synod had been scheduled to meet from 23 to 27 June but concluded its business two days early. It normally meets every three years.
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Edmond, Komansilan, and Raintung Arnetha. "PENGABDIAN KEPADA MASYARAKAT SISTEM INFORMASI KEGIATAN TERPADU (SIKAT) REMAJA SINODE GMIM." Jurnal Pengabdian Kepada Masyarakat MEMBANGUN NEGERI 4, no. 1 (April 30, 2020): 123–28. http://dx.doi.org/10.35326/pkm.v4i1.457.
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Abstract
The GMIM Synod Youth Services Commission is part of the ministry of the Evangelical Christian Church in Minahasa in the Province of North Sulawesi. In its service under the auspices of the Evangelical Christian Church in Minahasa (GMIM) the Youth Services Commission specializes in providing services to teenagers aged 12-16 years according to the administration of the GMIM church. With the current technology, the GMIM Synod Youth Services Commission has developed a sistem to assist the implementation of each activity or program implemented in the form of an Integrated Activity Information Sistem (SIKAT). The development of this Information Sistem has not been widely known by adolescents and youth coaches so that in practice there are still congregations or coaches who have not used this sistem. Therefore, the development of this information sistem needs to be followed by training on how to use an integrated activity information sistem (SIKAT), so that in the implementation of the GMIM Synod Youth activities all can be recorded properly through the sistem that has been built. Activity Output: Integrated Information Sistem Application for GMIM Synod Teens.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 83–87. http://dx.doi.org/10.1017/s0956618x14000982.
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This year the General Synod was held in a different venue in Edinburgh, in the former pro-cathedral, which had been renovated and enlarged at great expense, the cost of which had been raised by the congregation. Overall, a useful housekeeping meeting was held, with little contentious argument.
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Radvilienė, Violeta. "Non refert quam multos libros, sed quam bonos habeas: Vilniaus evangelikų reformatų sinodo bibliotekos XVII a. knygos Lietuvos mokslų akademijos Vrublevskių bibliotekos Retų spaudinių skyriaus fonduose." LMA Vrublevskių bibliotekos darbai 11 (2022): 149–58. http://dx.doi.org/10.54506/lmavb.2022.11.12.
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This article aims to give an overview of the 17th-century documents that are now kept in the Rare Books Department of the Wroblewski Library and that belonged to the library of the Vilnius Evangelical Reformed Synod until February 1941. This library was established 465 years ago, at the time of the establishment of the Vilnius Evangelical Reformed Synod, Unitas Lithuaniae. The library had a difficult time surviving since its very establishment; it was burned, moved from Vilnius to Kėdainiai and also to Slutsk, a town where the Radvila princes set up some schools (the Reformers were deprived of a right to establish higher schools in Lithuania). Extant books from the library of the Slutsk Gymnasium shed light on how books in various scholarly disciplines were registered, classified, and marked. After the World War I, the library was returned to Vilnius, where it continued to be looked after, there were attempts to compile and publish its catalogue. In 1940, when Lithuania was annexed by the Soviet Union, the Vilnius Evangelical Reformer Synod was terminated, and its library was given over to the Library of the Lithuanian Academy of Sciences, an institution established on the basis of the former Wroblewski Library. The war Soviet Union with Nazi Germany, which started on June 22, 1941, became an obstacle to the integration of the Synod library. There is no evidence as to how it was stored and handled during the war. During the retreat of the German army from Vilnius in July 1944, the building of the Synod library in Pylimo Street burned down (perhaps, it was set on fire intentionally). Information spread that the library had perished, therefore the books that had been saved in some way and emerged afterwards, were given over to various libraries, in spite of the fact that they were supposed to have been transferred to the Library of the Academy of Sciences. 320 items have been discovered in the holdings of the Rare Books Department. 126 of them constitute just three composite sets. Most of the extant publications are on religious topics and reflect the development of the Reformation. The majority of the documents are in Latin. Very few historical and fiction books are extant. However, that which remains makes it possible to grasp some realities of the 17th-century life and thus represents interesting and valuable heritage. Keywords: Vilnius Evangelical Reformed Synod; Synod library; Reformation; Slutsk Gymnasium; theological dispute.
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Turner, Cate. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 26, no. 1 (January 2024): 86–87. http://dx.doi.org/10.1017/s0956618x23000534.
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The Church of Ireland General Synod had been held online in 2021 and in person in 2022. This year – the third meeting of the triennium – the first two days were held in Clayton White's Hotel, Wexford (Friday 12 May and Saturday 13 May) with day 3 taking place remotely on the evening of Tuesday 16 May. (Another evening, Thursday 18 May, had also been set aside for meeting but this was not required.)
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Cranmer, Frank. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 95–98. http://dx.doi.org/10.1017/s0956618x15000939.
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The General Synod met in St Paul's and St George's Church in Edinburgh from 11 to 13 June. In his charge, the Primus, the Most Revd David Chillingworth, told Synod that the most significant challenge before it was same-sex marriage; and he believed that the time had come when that fundamental issue had to be addressed. It had been an extraordinary experience to be in Dublin, the city of his birth, just after the Constitutional Referendum on Same-Sex Marriage, when the most Catholic country in Europe decided to make the change. Just because society changed, the Church did not have to change as well – but it clearly had to consider the possibility of change. And that is what Synod would do.
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Pavlushkov, Aleksandr R. "Interaction of the Synod and Its Institutions with the Secret Chancellery in the First Half of the 1720s." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 6 (December 20, 2021): 14–23. http://dx.doi.org/10.37482/2687-1505-v138.
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This article studies the mechanism of interaction of the Synod, its institutions and bodies of the central church administration with the Secret Chancellery during the first half of the 1720s. The analysis is based on the documents of the Synod containing correspondence with the Secret Chancellery. This study is a continuation of the research on the relationship between the Secret Chancellery and the Russian Orthodox Church, whose resluts had been published earlier. A deeper immersion in the topic provided greater insights into the joint activities of the synodal institutions and Russia’s main penal body at the time, as well as revealed the details of the most important contacts and pertinent problems. Of particular importance is the activity of the Chancellery of the Most Holy Synod, through which official correspondence with the Secret Chancellery and control over the implementation of its decisions as well as defrocking of priests before the start of investigation were carried out. Further, the paper describes the categories of convicts who were sent to the Synod from the Secret Chancellery and looks into the differences in their position. Contrary to the prevailing opinion about the absence of relations between the Synod and the Secret Chancellery, the author concludes that in practice there was a certain mechanism of interaction, which concerned investigations regarding the accused from among the clergy and their commital, as well as granting official requests from both parties, sending ecclesiastical experts, and enforcing sentences of the Secret Chancellery. In addition, facts are considered that testify to extremely complex and contradictory relations between the Synod and the Secret Chancellery. The author concludes that the relationship between these institutions was not systemic, but developed in the context of the state’s general advance on the church and subordination of the latter and the clergy to state interests. The mechanism of interaction between the Synod and the Secret Chancellery was formed in line with this trend as well.
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Slack, Stephen. "General Synod of the Church of England." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 221–24. http://dx.doi.org/10.1017/s0956618x19000097.
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This report covers the groups of sessions held in February 2018 and July 2018. Both meetings again saw significant amounts of legislative business, with a number of items giving effect to proposals emerging from the simplification strand of the Archbishops’ Council's ‘Renewal and Reform’ programme or directed in other respects at simplifying or streamlining the Church's substantial body of statute law. Indeed, such has been the level of legislative activity over the last two years that in the course of 2018 no fewer than nine Measures have been enacted – the highest number in a single year since the Church acquired the ability to make Measures having the force and effect of an Act of Parliament under the Church of England Assembly (Powers) Act 1919.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 14, no. 1 (December 5, 2011): 111–14. http://dx.doi.org/10.1017/s0956618x11000834.
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The agenda seemed slight and uncontroversial. The General Assembly of the Church of Scotland had been stimulated by the debate on homosexual ministers but nothing in the programme of discussion for Synod seemed likely to spark such feeling and argument. The Anglican Covenant could excite members to threaten schism or lead to a divided Church but it did not look likely.
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Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 23, no. 2 (April 27, 2021): 219–22. http://dx.doi.org/10.1017/s0956618x21000120.
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The 2020 meeting of the General Synod had originally been planned to take place in June. The COVID-19 pandemic necessitated a change in plans and the meeting was postponed. It ultimately took place as a one-day virtual meeting in December 2020. Owing to the fact that the meeting was limited to a single day, rather than the usual two and half days, the business programme was restricted to those items regarded as essential.
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Davey, Michael. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 93–94. http://dx.doi.org/10.1017/s0956618x15000927.
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This year's General Synod, the first meeting of the triennium, was held in the now familiar surroundings of the City Hotel, Armagh. Over the past few years there has been a heavy emphasis on finance in the legislative programme, principally with regard to pensions. This year there was one Pensions Bill. It merely formalised the arrangements governing the separate Defined Contributions Schemes that have operated for Northern Ireland and the Republic of Ireland since 2013. The Bill duly passed.
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Guild, Ivor. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 15, no. 1 (December 13, 2012): 95–98. http://dx.doi.org/10.1017/s0956618x12000877.
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To a Synod with little controversial on the agenda apart from the decision about the Anglican Covenant, the Primus in his charge at the opening Eucharist spoke of the economic wilderness through which society and the Church were travelling. The Covenant had been a response to the apparent wilderness of disagreement and disorder in the Anglican Communion, and he hoped that the Synod would express its deep commitment to the version of the Communion in which members were drawn closer to one another. The Scottish Church aspired to be fully engaged in society.
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Slack, Stephen. "General Synod of the Church of England." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 70–74. http://dx.doi.org/10.1017/s0956618x14000945.
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The most significant business – legislative or otherwise – conducted at these three groups of sessions was without doubt that relating to the consecration of women to the episcopate. The report on the Synod's proceedings published in the January 2014 edition of this Journal recounted the Synod's decision in July 2013 to call for draft legislation to be introduced giving effect to one of the options which had been identified by the working group established by the House of Bishops in 2012, immediately following the defeat of the previous legislation.
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Slack, Stephen. "General Synod of the Church of England." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 88–91. http://dx.doi.org/10.1017/s0956618x09001690.
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In February, the Synod revised the draft legislation on clergy terms of service. Attention was chiefly focused on the parts of the draft Ecclesiastical Offices (Terms of Service) Measure dealing with the vesting of parsonage houses; in the event, the Synod voted to reject those provisions under which ownership of parsonage houses would have been transferred from the incumbent to the diocesan parsonages board. In contrast, the draft of the Regulations to be made under the Measure, which will specify the detailed terms of service, was accepted without amendment.
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Broadbent, Pete. "Reflections on the Workings of General Synod." Ecclesiastical Law Journal 25, no. 1 (January 2023): 19–31. http://dx.doi.org/10.1017/s0956618x22000618.
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This article is based on a paper delivered to the Ecclesiastical Law Society's day conference in 2022. It is a reflection on the workings of General Synod from the perspective of an author who has been a member of Synod for around 36 years. The article examines three discrete themes: (i) the problem of authority in the Church of England, (ii) the shortcomings of Synodical government, and (iii) the urgency of mission. It examines these themes by considering, among other things, the Church of England's response to a number of contemporary issues: its response to the COVID-19 pandemic, proposed reform of its governance structures, its ability to respond to issues concerning sexuality and racial justice, and the proposals for reforming the Mission and Pastoral Measure 2011, as set out in GS 2222.
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Stuart, John F. "General Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 80–84. http://dx.doi.org/10.1017/s0956618x16001575.
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The General Synod met at St Paul's and St George's Church in Edinburgh from 9 to 11 June 2016. In his charge to Synod, the Primus, the Most Revd David Chillingworth, reflected on the injunction of St Paul to ‘please God, who tests our hearts’. As the Synod prepared to consider canonical change in relation to marriage, he asked how the Church was to continue to express the love and unity to which it was called by God. During the preceding year, deep pain in relationships had been experienced both in the Anglican Communion and with the Church of Scotland and Church of England – and there was a need to explore whether the Scottish Episcopal Church itself might have contributed to that distress and to shape a response that ‘pleased God, who tests our hearts'. In the light of the (then) forthcoming referendum on the European Union, the Primus suggested that it was not the wish of many in Scotland to use national borders to protect economic privilege. If the referendum took the UK out of the European Union, it could have profound effects on the unfolding story of the new Scotland and of the UK as a whole.
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Gratsianskiy, Mikhail, and Konstantin Norkin. "In the Service of the Empire: Pope Zosimus and the Roman Synod of 417." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 6–23. http://dx.doi.org/10.15688/jvolsu4.2020.6.1.
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Introduction. The brief pontificate of Pope Zosimus (417–418) was marked by the Roman Synod in September 417, the decisions of which were of great importance both for the subsequent church-administrative development of Southern Gaul and for the development of the concept of papal primacy. Methods. The task of the authors of the article is to analyse the church-political actions of Pope Zosimus in the broad historical context of the early 5th c. and to determine the degree of his independence in decision-making. Analysis. The article analyses the measures of the Ravenna court to restore control over the region of Southern Gaul in the situation when the imperial administration lost this control as a result of mutinies and the arrival of barbarian tribes, as well as the role assigned to the Roman bishop in this process. In this context, the article investigates the events of the Roman Synod of September 417, at which church-political and church-administrative affairs related to Gaul and Africa were examined. There were considered two groups of cases, related to one another due to the involvement of same persons, who, in their turn, had been involved into ecclesiastical politics in Gaul during the usurpation of Constantine III. These persons, former bishop of Arles Heros, former bishop of Aquae Sextiae (Aix en Provence) Lazarus and bishop of Marseille Proculus, became subjects of conciliar condemnation. At the same time, within the framework of the same process, the Synod undertook the rehabilitation of Pelagius and Caelestius, who had previously been condemned by the African Synod and pope Innocent I (401–417). The latter circumstance actually implied the undermining of the authority of both Innocent and the papacy. Results. The authors conclude that the agenda of the Synod was entirely dictated by state interests and aimed at eliminating the consequences of the usurpations in Southern Gaul and reintegrating this region into the administrative system of the Western Roman Empire.
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Knight, Frances. "‘A Church without Discipline is No Church at All’: Discipline and Diversity in Nineteenth- and Twentieth-Century Anglicanism." Studies in Church History 43 (2007): 399–418. http://dx.doi.org/10.1017/s0424208400003375.
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In the early years of the twenty-first century, ecclesiastical discipline in an Anglican context has been very much a hot topic. Internationally, there has been intense debate over the decision by the Episcopal Church in the United States of America to ordain Gene Robinson, a continent yet avowedly homosexual priest, as one of its bishops, and over the decision of the diocese of New Westminster in Canada to authorize liturgical services of blessing for same-sex couples. The Windsor Report of 2004 was commissioned in order to formulate a Communion-wide response to these developments,1 and although ‘discipline’ is a word which is very seldom in its pages, it is, in effect, a study of the disciplinary framework which its authors believe necessary in order for the Anglican Communion to hold together. At a local level, the Church of England’s clerical discipline procedures are being thoroughly overhauled, following the General Synod of the Church of England’s 1996 report on clergy discipline and the ecclesiastical courts. This paper seeks to explore the themes of discipline and diversity in both an international and an English context. It attempts to shed a little more light on how the Anglican Communion, particularly in the former British Empire, got itself into its current position, as a loosely-federated assembly of provincial synods, without a central framework for handling disciplinary matters. Secondly, it examines how the Church of England has handled discipline in relation to its clergy since the mid-nineteenth century.
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Moser, Antônio. "A importância da pastoral familiar. Ecos do Sínodo dos Bispos de 2015." Revista Eclesiástica Brasileira 76, no. 302 (August 10, 2018): 280–303. http://dx.doi.org/10.29386/reb.v76i302.199.
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Síntese: Mais do que o Sínodo de 2014, também sobre a família, o Sínodo de 2015 provocou expectativas. Mas estas se desfizeram rapidamente. Mesmo no âmbito eclesial o impacto parece ter sido menor do que o devido. Daí a razão destes “Ecos”. Ainda que tenham surgido divergências e algumas tensões no início, aos poucos elas foram diminuindo, oferecendo como maior ganho não um texto, mas um novo contexto de Igreja. Com habilidade, longe de casuísmos legalistas, foram apresentados desafios de uma pastoral familiar. Escutar, discernir, evangelizar foram três palavras-chave para reforçar a face acolhedora da Igreja, justamente para os que se sentem mais angustiados e marginalizados até pelos próprios ministros. Nem tudo foi dito, mas uma coisa ficou evidenciada: com este Sínodo, a Pastoral Familiar pode receber um novo impulso, desde que o documento seja lido com inteligência e abertura.Palavras-chave: Pastoral Familiar. Sínodo dos Bispos 2015. Descentralização. Discernimento. Acolhida.Abstract: More than the 2014 Synod, that was also about the family, the 2015 Synod created many expectations. But these quickly faded away. Even in the ecclesial area the impact seems to have been smaller than it should have been. Hence the reason for these “Echoes”. Although differences and some tension have arisen at first, they gradually dwindled and offered as its greatest gain not a text, but a new church context. With skill, far from legalistic casuistry, challenges of a familiar ministry were presented. Listen, discern, evangelize were three key words to strengthen the friendly face of the Church, precisely for those who feel more distressed and marginalized even by the ministers themselves. Not everything has been said, but one thing became evident: with this Synod, the Family Ministry can receive a new impetus, as long as the document is read with intelligence and openness.Keywords: Family Ministry. Synod of Bishops 2015. Decentralization. Discernment. Friendly.
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Kolstø, Pál. "A Mass for a Heretic? The Controversy over Lev Tolstoi's Burial." Slavic Review 60, no. 1 (2001): 75–95. http://dx.doi.org/10.2307/2697644.
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When Lev Tolstoi emerged as a religious teacher in the 1880s, taking a sharply polemical stance against the Orthodox faith, the leadership of the Russian church groped for ways and means to stem the spread of the pernicious new heresy among the Russian public. The most ambitious but also the most disastrous attempt was made in 1901 when the synod promulgated an official pronouncement (poslanie) against him. This document, which created a worldwide scandal, was undertaken by the church itself and not, as has been widely assumed, at the instigation of the state authorities. In its poslanie the synod declared that Tolstoi could not receive an Orthodox burial unless he repented. This strategy badly backfired, since Tolstoi under no circumstances wanted such a burial and therefore made no move toward repentance. At the same time many Russians, including fervent believers, felt that the church itself with its requiem ban had sinned against the Christian injunction of all-embracing love. When Tolstoi died in 1910 and the burial issue became acute, the synod strenuously, but unsuccessfully, searched for a way out of its predicament.
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Blake, Garth. "Child Protection and the Anglican Church of Australia." Journal of Anglican Studies 4, no. 1 (June 2006): 81–105. http://dx.doi.org/10.1177/1740355306064520.
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ABSTRACTIn the last decade the sexual abuse of children by some clergy and church workers in the Anglican Church of Australia has become a serious public issue. There have been criminal convictions, civil litigation, inquiries, Church discipline and resignations. Initial responses in the 23 dioceses were reactive and inconsistent. Beginning in 2001 the General Synod took initiatives to develop national strategies to respond to this growing crisis. The culmination of these initiatives occurred at the 2004 General Synod. By the passing of several resolutions and canons the Church at a national level expressed a commitment to, and set out detailed comprehensive and uniform strategies for, the protection of children.
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Sordyl, Krzysztof. "Dzieje schizmy pryscyliańskiej (370-385). Dramatyczna likwidacja pryscylianizmu." Vox Patrum 59 (January 25, 2013): 317–27. http://dx.doi.org/10.31743/vp.4033.
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Priscillianism was a serious problem for the church in Spain from the second half of IV century till the end of VI century. In this article there has been discussed the beginning and the development of Priscillian schism and its dramatic consequences for Priscillian himself, his followers and the ancient church. Heterodox trend in Priscillian doctrine, immorality of this community’s life, as well as the errors of the church people and the imperial authority in solving Priscillian controversy have been shown. The first two stages of Priscillian schism have been analysed: the first one starting from Priscillian’s speech in the synod in Saragossa (380), and the second one from the above mentioned synod till Priscillian’s trial and execution (385). The reasons for Priscilllian’s execution and the reaction to his death, both in Christian and pagan world, have been presented.
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Borchardt, C. F. A. "Die Nederduitse Gereformeerde Kerk en die Suid-Afrikaanse Raad van Kerke." Verbum et Ecclesia 8, no. 1 (July 17, 1987): 1–19. http://dx.doi.org/10.4102/ve.v8i1.960.
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The Dutch Reformed Church and the South African Council of Churches The General Missionary Conference which was founded in 1904 became the Christian Council of South Africa in 1936. In 1940 a founder member, viz. the Transvaal Synod of the Dutch Reformed Church withdrew from the council. In 1968 a change of name to the South African Council of Churches reflected a deeper involvement in social and political matters and it gradually also became more representative of the black Christian point of view. Despite various invitations, the Dutch Reformed Church has not rejoined the Council and relations have been very strained, but at its last synod in 1986 the Dutch Reformed Church decided that informal discussions could be held.
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Senyk, Sophia. "De Unie van Brest (1596)." Het Christelijk Oosten 48, no. 1-2 (November 29, 1996): 5–22. http://dx.doi.org/10.1163/29497663-0480102001.
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The Union of Brest In this article the origins of the Union of Brest are described. In the late sixteenth century union between the Ruthenian Church and the Roman Church was commonly discussed within the metropolitan province of Kiev. At the initiative of the Ruthenian Hierarchy this union was concluded in Rome, December 1595. Opposition, however, against the Union arose in the Ruthenian lands. This opposition was supported by C. Ostroz’kyj, who himself had been an advocate of the Union at first. The Synod of Brest ratified the Union in October 1596. An Anti-Synod met in Brest at the same time and condemned the Union. Reconciliation between the two rival parties proved impossible.
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Milbank, Alison. "Response to ‘Reflections on the Workings of General Synod’." Ecclesiastical Law Journal 25, no. 1 (January 2023): 32–37. http://dx.doi.org/10.1017/s0956618x2200062x.
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There is much to address in responding to such a rich and thoughtful range of reflections as given by Bishop Pete in his article published in the previous pages of this Journal. I was asked to respond to that paper from a theological perspective as part of the Ecclesiastical Law Society's 2022 day conference, and this comment piece has been based substantially on that response. So many areas of theological relevance are raised by Bishop Pete: the nature of authority in the Church of England, the role of the bishop, the shortcomings of the synodical process and the legal framework for evangelism.
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Ziezulewicz, William. "Sources of Reform in the Episcopate of Airard of Nantes, 1050–1054." Journal of Ecclesiastical History 47, no. 3 (July 1996): 432–45. http://dx.doi.org/10.1017/s0022046900076041.
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There is an element of drama in Anselm's description of the Synod of Reims in 1049 as the assembled bishops are asked to swear before the relics of St Remi that they had not achieved their positions in the Church through simony. The tension mounts as the archbishop of Reims excuses himself from the oath and asks for a private audience with the pope. Of the twenty bishops present, four confessed involvement with simony. One bishop, Hugh of Langres, accused of a long list of crimes in addition, fled the scene rather than submit to Leo IX's justice. However, of all the bishops implicated in the crime of simony, only one was deposed outright: Budic of Nantes, as the narrator of the acts of the synod tersely states:Finally, the bishop of Nantes came and confessed that his father was the bishop of hiscivitasand during his life he had received the gift of the episcopate and when he died he took his place for a payment of money. Because of this, by the judgement of the synod, he was deprived of his episcopal ministry. His pastoral staff and ring having been taken away, the office of priest alone was given to him through the intervention of the bishops.