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Artykuły w czasopismach na temat „Church renewal”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 30 lipca 2024

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1

Smit, Peter-Ben. "Tradition as Renewal: An Old Catholic Perspective on Renewal in Church and Theology". Review of Ecumenical Studies Sibiu 7, nr 1 (1.04.2015): 70–93. http://dx.doi.org/10.1515/ress-2015-0005.

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Abstract This paper argues that precisely by focusing on the continuation of tradition, Old Catholic theology is able to arrive at theological renewal, especially in an intercultural manner and in ecumenical dialogue. As a case study, this paper considers the recent dialogue between the Union of Utrecht of Old Catholic Church and the Mar Thoma Syrian Church.

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2

SJ, Jos Moons. "Lumen Gentium’s Pneumatological Renewal". Ecclesiology 12, nr 2 (21.05.2016): 147–64. http://dx.doi.org/10.1163/17455316-01202003.

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Yves Congar famously stated that Vatican ii ‘has begun to restore to us the pneumatological dimension of the Church .… [but] stopped halfway’. Focusing on Lumen gentium (lg), this article explores what its pneumatological renewal consists of. Two aspects in particular are studied: the number of references to the Holy Spirit, and the activities that the Spirit is said to undertake. lg is more consistent in referring to the Spirit than earlier drafts and the preconciliar encyclical Mystici corporis (mc), but not in all instances. Further, lg articulates the Spirit’s active contribution to the Church in a more specific manner than mc, but not always. Thus lg’s pneumatological renewal is a work in progress. As a fruit of the conciliar discussions, lg develops a more theological and trinitarian view of the Church, yet textual and redactional exploration suggests lg sometimes still uses the preconciliar Christ-focused and hierarchy-focused framework.

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Koffeman, Leo J. "‘Ecclesia Reformata Semper Reformanda’ Church Renewal from a Reformed Perspective". Review of Ecumenical Studies Sibiu 7, nr 1 (1.04.2015): 8–19. http://dx.doi.org/10.1515/ress-2015-0002.

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Abstract With a view to the theme of Church renewal, this article explores the role of a wellknown and popular phrase in the Reformed tradition within Protestantism, i.e. ecclesia reformata semper reformanda (‘the reformed Church should always be reformed’). Is this a helpful slogan when considering the pros and cons, the possibilities and the limitations of Church renewal? First, the historical background of this phrase is described: it is rooted in the Dutch Reformed tradition, and only in the twentieth century was it widely recognized in Reformed circles. Against this background the hermeneutical problem, linked with the principle of sola Scriptura, is presented, and put into an ecumenical perspective: the Church as grounded in the gospel. Finally, the article focuses on Church polity as an important field of renewal, taking into account Karl Barth’s interpretation of this phrase. From this perspective, a balanced and ecumenical approach of Church renewal is possible.

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4

Oestreicher, Paul. "Reconciliation and Renewal within the Church". Modern Believing 49, nr 2 (kwiecień 2008): 33–38. http://dx.doi.org/10.3828/mb.49.2.33.

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Braaten, Carl E. "Renewal in Theology for the Church". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, nr 2 (maj 1994): 136–40. http://dx.doi.org/10.1177/106385129400300202.

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Cartledge, Mark J. "Renewal Theology and the ‘Common Good’". Journal of Pentecostal Theology 25, nr 1 (20.04.2016): 90–106. http://dx.doi.org/10.1163/17455251-02501011.

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This study investigates how an account informed by sources from the Pentecostal and Charismatic Renewal tradition is able to address the domain of public theology and in particular the concept of ‘common good’. It uses the key Renewal topic of the charismata (spiritual gifts) as expressed by Paul in 1 Cor. 12.8–10 and reflects theologically on how these gifts may be used and expressed by the church for the benefit of wider society and the ‘common good’. It argues that because the mission of the church is for the benefit of the world there is an inevitable ‘spillover’ in the use of the charismata that is rooted in the concept of redemption. By means of these gifts the church both blesses society and resists evil. This argument is given a broader framework by being placed in relation to the concepts of creation, church and the kingdom of God.

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7

Vos, C. J. A., i T. Gouws. "Op Hom die groot hosannas — perspektiewe op die bewaring en vernuwing van die kerklied". Verbum et Ecclesia 11, nr 2 (18.07.1990): 209–21. http://dx.doi.org/10.4102/ve.v11i2.1022.

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His are the great hosannas — perspectives on conservation and renewal of the church hymn Throughout the ages until the present day the Christian Church has been committed to the Biblical, theological and ecclesiastical tradition in which the hymns and anthems served to express and interpret its faith. The conservation of a rich hymnological tradition has not restrained the Church to strive for renewal of the hymnal. This pursuit is based on the insight that hymnological renewal is necessary from a theological and practical point of view. In this article certain theological, literary and musicological perspectives are presented on the duality between hymnological conservation and renewal.

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8

Wild, Mark. "Liberal Protestants and Urban Renewal". Religion and American Culture: A Journal of Interpretation 25, nr 1 (2015): 110–46. http://dx.doi.org/10.1525/rac.2015.25.1.110.

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AbstractThis article examines the liberal Protestant encounter with the urban renewal programs that remade U.S. cities after World War II. Suburbanization had punishing consequences for cities and threatened the already tenuous presence of liberal Protestants there. The concept of renewal—in both its religious and secular dimensions—promised a solution to these problems. Many renewalists, those clergy and laypeople who viewed deteriorating urban neighborhoods as an opportunity to restore Church unity, initially embraced urban renewal as a secular corollary to their work. But the interaction among ecclesial organizations, government, and inner city parishioners over its implementation exacerbated tensions within liberal Protestantism. Many who initially supported urban renewal came to conclude that its results did not match their own objectives. By supporting challenges to redevelopment from African Americans, Latinos, and other urban residents, renewalists criticized the Church for what they believed to be complicity in the degradation of Christian culture and the urban environment.This history demonstrates the mutual influence of culture and organizational structure within liberal Protestantism and the impact of those changes on secular society. Renewalists grappling with urban renewal programs interpreted both theological and secular concepts through their own experiences with city populations, Church bodies, government, and redevelopment agencies. Their subsequent actions prompted mainline denominational leaders to support, for a time, at least, ministries geared more towards to indigenous community development. Such ministries reflected a more pluralist conception of society and the Church's role in it. Eventually, renewalists' opponents turned this pluralist conception on its head, decentralizing the church bureaucracies that had funded their ministries. An analogous process took place in the urban renewal programs themselves, underscoring the ways in which religious and urban histories intersect.

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9

Gunawan, Hizkia Anugrah. "Liturgi Sebagai Ruang Transformasi". Indonesian Journal of Theology 6, nr 1 (12.10.2019): 44–68. http://dx.doi.org/10.46567/ijt.v6i1.17.

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Echoes of liturgical renewal have come to pervade a number of churches these past decades. Alternatively, one finds that the discourse concerning mission is being abandoned by the church and domain of theology, alike. Yet a closer look at the principles undergirding the liturgical renewal movement shows a certain connection between liturgy and mission. Notion of a missional liturgy further emphasizes the link between the two. Constructive efforts leading to these findings thus generate enthusiasm for the renewal of liturgy as transformative space. This enthusiastic spirit ought to encourage the church to designate liturgy as space within which the church is to perform its mission.

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10

Hill, Brennan R. "Bernard Häring and the Second Vatican Council". Horizons 33, nr 01 (2006): 78–100. http://dx.doi.org/10.1017/s0360966900002966.

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ABSTRACTThis article examines the life and work of Bernard Häring, C.SS.R., especially his valuable contributions to the Second Vatican Council and his dedication to the council's vision of renewal. It begins with an overview of Häring's preconciliar religious and theological formation in his family, seminary and university, during World War II, and during his teaching in Rome. The next section deals with Häring's work at the council, especially his efforts on the original Theological Commission to resist the rigidity of the first drafts, and his contributions toLumen Gentium(“The Constitution on the Church”),Unitatis Redintegratio(“The Decree on Ecumenism”),Dignitatis Humana(“The Declaration on Religious Freedom”),Gaudium et Spes(“The Constitution on the Church and the Modern World”),and Optatam Totius(“Decree on Priestly Formation”). The final section considers Häring's mission to spread the council's message of renewal to the world, his conflicts with the forces attempting to repress the progressive agenda, and his courageous visioning of what a renewed church might look like in the future.

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11

Nam, Sung-Hyuk. "The Church Renewal Movement’s History and Evangelism". Theology of Mission 61 (28.02.2021): 51–80. http://dx.doi.org/10.14493/ksoms.2021.1.51.

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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India". Studies in World Christianity 16, nr 3 (grudzień 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.

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13

Greschat, Martin. "Martin Bucer and Church Renewal in Europe". Reformation & Renaissance Review 5, nr 1 (21.03.2003): 92–101. http://dx.doi.org/10.1558/rarr.5.1.92.38361.

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14

Ortega, Ofelia. "Gospel as a Source of Church Renewal". Ecumenical Review 39, nr 2 (kwiecień 1987): 206–15. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01405.x.

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15

McKinney, Stephen J. "Book Review: Renewal Within the Catholic Church". Expository Times 119, nr 3 (grudzień 2007): 148. http://dx.doi.org/10.1177/00145246071190031120.

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16

Morehouse, Jordan. "Stakeholder-Formed Organizations and Crisis Communication: Analyzing Discourse of Renewal with a Non-Offending Organization". Journal of International Crisis and Risk Communication Research 3, nr 2 (1.10.2020): 243–74. http://dx.doi.org/10.30658/jicrcr.3.2.5.

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Scholars have examined the ways organizations practice post-crisis communication strategies, including deny, diminish, and rebuild. The current study explores the extent to which a stakeholder-formed organization utilizes post-crisis discourse of renewal to rebuild, recover, and renew the Catholic Church after allegations of sexual abuse of minors publicly surfaced in the United States. Open-ended semi-structured interviews with founders and executive committee members of Leadership Roundtable revealed stakeholders practiced discourse of renewal to help the Catholic Church, an offending organization, recover from a crisis. This study also assessed the extent to which God and religion motivated stakeholders’ responses. Results suggest religion is a critical motivating factor in stakeholders’ responses to a crisis.

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17

Tyson, John R. "Lady Huntingdon and the Church of England". Evangelical Quarterly: An International Review of Bible and Theology 72, nr 1 (6.10.2000): 23–34. http://dx.doi.org/10.1163/27725472-07201004.

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Selina Shirley Hastings, Countess of Huntingdon (1707-1791), was one of the central figures in the eighteenth-century evangelical revival. Lady Huntingdon understood herself as an authentic daughter of the Church of England; she labored ceaselessly to bring renewal to the Church she loved. Among her innovations were the employment of lay preachers, the establishment of a ʽConnexionʼ of Methodist chapels within the Church of England, and the founding of the first Methodist theological college (Trevecca) in South Wales. Ironically, the very steps she took to bring renewal to the Church ultimately led to her separation from it.

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18

McPartlan, Paul. "A Notable Anniversary: Sources chrétiennes and Roman Catholic – Orthodox Relations". Ecclesiology 18, nr 3 (9.11.2022): 283–96. http://dx.doi.org/10.1163/17455316-18030003.

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Abstract Marking the eightieth anniversary of the founding of the celebrated series of patristic texts, Sources chrétiennes, the article considers the place and role of the series in the patristic renewal that occurred in the Roman Catholic Church in the twentieth century, and the many connections and resonances between that renewal and the patristic renewal that occurred contemporaneously in the Orthodox Church. Key writings of pioneers of that renewal on the respective sides, especially Henri de Lubac, Jean Daniélou, and Georges Florovsky, are studied, and the article ends with some reflections on the significance of the patristic heritage for current Roman Catholic-Orthodox theological dialogue.

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19

Gooren, Henri. "The Catholic Charismatic Renewal in Latin America". Pneuma 34, nr 2 (2012): 185–207. http://dx.doi.org/10.1163/157007412x642399.

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Abstract The Catholic Charismatic Renewal (CCR) is the most important lay movement in the Roman Catholic Church in Latin America, yet it has received scant academic attention. After describing the start of the CCR, I discuss its expansion into Latin America, its self-understanding, outsider criticisms, responses of national bishops’ conferences, and two country case studies based on my first-hand ethnographic fieldwork: Nicaragua and Paraguay. I end with some general conclusions, chief of which is my analysis of the CCR as a globalized revitalization movement that aims to (re)connect individual Catholics to the Roman Catholic Church.

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20

Dyduch, Jan. "Posługa kapłanów w postanowieniach duszpasterskiego Synodu Archidiecezji Lwowskiej i Diecezji Łuckiej 1995-1997". Prawo Kanoniczne 44, nr 3-4 (10.12.2001): 43–58. http://dx.doi.org/10.21697/pk.2001.44.3-4.02.

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Synod of the Archdiocese of Lvov, inaugurated 16th January 1995, concluded 21st January 1997, became the brilliant event in the Archdiocese’s dramatic history of the last decades. The Synod assumed the renewal of the Church of Lvov and Luck on a basis of the teaching of the Second Vatican Council and the provisions of Canon Law. The renewal of the Church life requires the renewal of priestly ministry. The Synod of Lvov turns priests’ attention to their participation in the triple mission of the Church. They take part in the teaching mission when they preach the Gospel, teach catechism and evangelize by means of mass media. They fulfil their mission of sanctification when they administer sacraments and take care ofreligious practices and piety of the faithful. While guiding God’s people and performing manifold cure of souls, they carry out their pastoral mission.

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Sazonov, Dmitry I. "The contribution of Priest Pavel Florensky to the idea of the renewal of the Church as a historical perspective". Vestnik of Kostroma State University 29, nr 1 (14.06.2023): 62–67. http://dx.doi.org/10.34216/1998-0817-2023-29-1-62-67.

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At the beginning of the twentieth century in the midst of the Russian Orthodox Church, a movement was most clearly manifested, which set the goal of renewal at all levels of church life. On the one hand, public discussion and the idea of renewal of the Church took shape as a movement towards the return of the canonical church system, which was subsequently embodied in the holding of the Local Council of the Russian Church in 1917–1918, on the other hand, especially among the intelligentsia – “new religious thinking”. According to the conclusions obtained as a result of the analysis of the work of the priest Pavel Florensky, we can assert that by taking the dignity and participating in the philosophical and religious understanding of the church heritage through modern scientific philosophical analysis, through positivism and neo-Kantianism, he paved the way for the return of intellectuals to the “thinking and spiritualized Church”. On the basis of the research material, the author proves that the “thinking” Church has become an authority for many neophytes who came or returned to it in Soviet times.

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22

Omenyo, Cephas. "The Charismatic Renewal Movement in Ghana". Pneuma 16, nr 1 (1994): 169–85. http://dx.doi.org/10.1163/157007494x00166.

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AbstractThe wave of Charismatic renewal which is now sweeping across the Christian Church worldwide has asserted itself very strongly in Ghana. Its influence can be felt in almost every region of the country where there are Christians.

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Milofsky, Carl. "Organization from Community: A Case Study of Congregational Renewal". Nonprofit and Voluntary Sector Quarterly 26, nr 4_suppl (grudzień 1997): S139—S160. http://dx.doi.org/10.1177/08997640972640091.

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This article is a case study of one minister's effort at congregational renewal in a small-town, mainline Protestant church that had persistently lost members as the congregation aged. Although the article describes the minister, his efforts, and his church, the main goal is to show how we may view organizations as subcomponents of the communities in which they exist. The article explicitly conceptualizes this church renewal effort as an example of an organizational type first proposed by Janowitz in describing the community press in urban settings. To move beyond the business model of organizations in analyzing nonprofit organizations, we need to find conceptual models that represent clear alternatives. We also need case examples that clearly illustrate those conceptual alternatives. This case is offered in that spirit.

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24

Heiser, Andreas. "Kirchliche Erneuerung am Beispiel der Freien evangelischen Gemeinden". Review of Ecumenical Studies Sibiu 7, nr 1 (1.04.2015): 43–69. http://dx.doi.org/10.1515/ress-2015-0004.

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Abstract What does renewal mean in the context of the planting of the Free Evangelical Church in 1854? Heiser argues that the renewal draws upon a constructed ideal of the New Testament church. This ideal is used as an overall concept of renewal. In a setting of political and cultural change due to the industrial era combined with the movement of the Evangelical Brethren Society and influenced by the „Réviel“ rises a model of a community with voluntary membership and congregational-Presbyterian structure. Some systematical views on the understanding of scripture, faith, baptism, Eucharist and ministry point to the still ongoing ecumenical changes of the movement.

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Mofarrij, Riad. "Renewal in the Antiochian Orthodox Church in Lebanon". Studies in World Christianity 15, nr 3 (grudzień 2009): 217–35. http://dx.doi.org/10.3366/e1354990109000586.

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Jeanrond, Werner G. "Ecclesia semper reformanda: Protestant Principle and Church Renewal". Dansk Teologisk Tidsskrift 73, nr 4 (31.12.2010): 271–81. http://dx.doi.org/10.7146/dtt.v73i4.106441.

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Paul Tillich’s dialectics of “Protestant principle” and “Catholic substance” acknowledges the need to question any form of embodiment and inculturation of Christian faith in the transcendent and sovereign God, i.e. it acknowledges the necessity of both continuing church renewal and continuing religious and cultural embodiment of the Christian gospel. This article explores the theological potential of these concepts with regard to both the eschatological nature of Christian faith praxis and the mulitireligious universe in which Christian hope for God’s coming reign must articulate itself today.

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27

Ha, Hongkyu. "The Renewal of Values and ‘Small Church’ Movement". Korean Journal of Social Theory 61 (31.05.2022): 75–102. http://dx.doi.org/10.37245/kjst.2022.05.61.75.

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Shenk, Wilbert R. "Mission, Renewal, and the Future of the Church". International Bulletin of Missionary Research 21, nr 4 (październik 1997): 154–59. http://dx.doi.org/10.1177/239693939702100402.

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Sapiets, Marite. "“Rebirth and Renewal” in the Latvian Lutheran Church". Religion in Communist Lands 16, nr 3 (wrzesień 1988): 237–49. http://dx.doi.org/10.1080/09637498808431376.

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Németh, Géza. "The renewal movement in the Hungarian reformed church∗". Religion, State and Society 21, nr 1 (styczeń 1993): 87–97. http://dx.doi.org/10.1080/09637499308431580.

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Bellitto (book editor), Christopher, David Zachariah Flanagin (book editor) i Jennifer Mara Desilva (review author). "Reassessing Reform: A Historical Investigation into Church Renewal". Renaissance and Reformation 36, nr 2 (26.10.2013): 171–74. http://dx.doi.org/10.33137/rr.v36i2.20173.

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Gill, Theodore A. "Eugene Carson Blake: Renewal in Church and Society". Ecumenical Review 70, nr 1 (marzec 2018): 84–88. http://dx.doi.org/10.1111/erev.12341.

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Studebaker, Steven. "Truth Aflame: Theology for the Church in Renewal". Pneuma 29, nr 2 (2007): 345–46. http://dx.doi.org/10.1163/157007407x238141.

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Dormor, Duncan, i Alana Harris. "Evangelii Gaudium and the Renewal of the Church". Ecclesiology 12, nr 1 (5.02.2016): 3–11. http://dx.doi.org/10.1163/17455316-01201001.

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Hocken, Peter D. "Feedback: the Charismatic Renewal". Pneuma 18, nr 1 (1996): 217–24. http://dx.doi.org/10.1163/157007496x00164.

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AbstractThe Theological Commission of the Charismatic Renewal in the Catholic Church of Germany is to be commended for its detailed tackling of an important topic that most Churches and denominations affected by "extraordinary bodily phenomena" are neither studying nor evaluating in any serious way. As a fellow Catholic theologian, I wish to reflect on the importance of this document "Concerning Extraordinary Bodily Phenomena in the Context of Spiritual Occurrences" published in the previous issue of PNEEWA1 and to begin by recognizing its valuable contribution.

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McPartlan, Paul. "Presbyteral Ministry in the Roman Catholic Church". Ecclesiology 1, nr 2 (2005): 11–24. http://dx.doi.org/10.1177/1744136605051894.

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AbstractThis paper considers the teaching of Vatican II on the presbyterate in relation to the episcopate, against the background of the history of these ministries. The Council used Ignatius of Antioch and the Apostolic Tradition in its renewed teaching that presbyters form a college in union with the bishop, who is high priest of his local church. Since the fourth century, however, presbyters have been dispersed to act as individual parish priests. Tensions between this model and the earlier one are explored, as is the liturgical and theological renewal that led to Vatican II’s teaching. It is finally proposed that the Council offers valuable resources, not yet fully realized, for pastoral planning in a time of priestly shortage.

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Ruban, Mykola. "Institutional Formation and Development of the Luhansk Eparchy of the Ukrainian Orthodox Autocephalous Synodal Church (1922-1936)". Culture and History 1, nr 1 (18.06.2021): p42. http://dx.doi.org/10.30560/ch.v1n1p42.

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The article attempts to recreate the process of organizational development of the Luhansk eparchy of the Ukrainian Orthodox Autocephalous Synodal Church of 1922-1936. It was found out that due to the conditions of aggravation of confessional division the representatives of the renewal movement managed to minimize their reformation provisions during 1926-1928. The Synodal Church managed to stabilize the institutional crisis. With the appointment of Bishop Veniamin to a vacant for a long time throne, with the active support of local authorities, the Luhansk diocese has reached its greatest development, covering in its structure about a quarter of the Orthodox communities of the district. It is determined that since the Ukrainian-centric ideological principles of the Synodal Church were not fully embodied in the practical activities of the renewal clergy, the emergence of the Conciliar Episcopal Church as a relatively canonical alternative Reformation denomination of Ukrainian Orthodoxy became relevant in Ukraine. In particular, in the Luhansk region, as a result of the unconstructive methods of Bishop’s Photius (Topiro) governing, it was the local diocese of the UCEC that became a refuge for the renewal communities, almost doubling the number of its own parishes during 1928-1929. It is proved that the development of the Synodal Church in the Luhansk region was marked by the lack of an effective system of government, the low discipline of the clergy, and especially given the change in state policy in the field of religion. The historical circumstances of the confessional division of Ukrainian Orthodoxy in the interwar period on the example of a separate region are highlighted. Further research on this topic requires clarification of a number of ethnocultural, political, linguistic, and canonical issues of local renewal communities, which will expand the understanding of the religious worldview of the local population and propose new conceptual approaches to overcoming church divisions.

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Alva, Reginald. "The Role of the Charismatic Renewal Movement in Reigniting the Flame of Spirituality in Contemporary Christians". PNEUMA 38, nr 1-2 (2016): 77–92. http://dx.doi.org/10.1163/15700747-03801021.

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Life in the modern world is hectic. Development in technology has diminished the importance of religion in society. Nonetheless, humans are not satisfied with their ultramodern gadgets and are in a continuous pursuit after something more. The advancements in science in the developed nations have not stopped people from the West from being fascinated by eastern spiritualities. Has Christianity, which has traditionally been the religion of the western world, lost its relevance? How can the Catholic Church offer a “lively” spirituality to people who seek meaning in life? The Charismatic Renewal Movement, which began in 1967 in the Catholic Church, has helped millions to rediscover the beauty of Christian faith and has the potential of making Christianity relevant in the modern world. In this article I will examine the role of the Charismatic Renewal Movement in reigniting the flame of spirituality in contemporary Christians. I will base my study on the documents of the Church and the documents of the Charismatic Renewal Movement.

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오현선. "A Proposal for the Renewal of Church Education in Presbyterian Church of Korea". Journal of Christian Education in Korea ll, nr 44 (grudzień 2015): 117–43. http://dx.doi.org/10.17968/jcek.2015..44.005.

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Balakshina, Yulia. "From Church Revolution to Social Revolution: The Zealots of Church Renewal in 1917". State Religion and Church in Russia and Worldwide 37, nr 1-2 (2019): 207–25. http://dx.doi.org/10.22394/2073-7203-2019-37-1/2-207-225.

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Qaramah, Mihail K. "Liturgical Renewal in Contemporary Orthodox Thought in Romania: A Preliminary Assessment". Review of Ecumenical Studies Sibiu 15, nr 1 (1.04.2023): 25–33. http://dx.doi.org/10.2478/ress-2023-0103.

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Abstract The Romanian Orthodox Patriarchate’s liturgical renewal movement has a spontaneous character, but without a well-defined agenda. This paper examines some of the reflections from renowned Romanian theologians about the liturgical renewal in the Orthodox Church and explores how they define the notion of liturgical reform, how they perceive the idea of change in worship, and what a liturgical renewal might look like. Moreover, it examines some concrete reforms that have already been put into practice, but without specific authorization from the Romanian Church hierarchy. The purpose of this approach is to find a starting point for an official synodal and academic debate on the possibility to implement a systematic liturgical reform at an institutional level.**

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Worthen, Jeremy. "Whatʼs New about Renewal in Evangelii Gaudium?" Ecclesiology 12, nr 1 (5.02.2016): 73–90. http://dx.doi.org/10.1163/17455316-01201006.

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

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Kasprzak, Artur. "Eklezjalny wymiar pełnienia charyzmatu proroctwa. Wciąż aktualne przedsoborowe intuicje Yves’a Congara". Studia Teologii Dogmatycznej 6 (2020): 40–55. http://dx.doi.org/10.15290/std.2020.06.04.

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This study examines the question of the elementary tools of discernment in the Church needed to guide the fulfilment of the prophet’s charism. The study considers the synthesis of Yves Congar’s important reflections in his book of 1950: True and False reform in the Church. The search of the French theologian refers to the analysis and finding the reasons for the division caused in the Church in the West by Martin Luther in the 16th century. We see behind Congar’s intuition that there is a risk of division in the prophetic quest to reform the Church. Only true reform in the Church can avoid it. However, an authentic reform must always be embedded in the right conditions of discernment. The issues raised by the eminent French theologian are important in terms of the dynamic pentecostalisation of Christianity, but also in the proper interpretation of the pastoral renewal directed by the current Pope Francis. The tools for discerning the authenticity of reform in the Church are still unchanged. Despite the 70 years that have passed since the publication of the book by Congar analysed here, his indicated conditions for assessing the authenticity of Church renewal are still valid.

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De Jong, Ursula, i Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia". Actas de Arquitectura Religiosa Contemporánea 6 (3.04.2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.

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The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.

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Lipiec, Dariusz. "Parish Renewal in Light of the Congregation for the Clergy’s Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church". Rocznik Teologii Katolickiej 20 (2021): 135–47. http://dx.doi.org/10.15290/rtk.2021.20.08.

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This article presents the Congregation for the Clergy’s reflection on the state of the parish and conditions for pastoral care. The congregation’s most recent instruction entitled The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church presents the authors’ vision for renewal of the parish community and pastoral care within the parish setting. This article is the first of its kind to present the bases for, the conditions of, and the direction that such renewal should take. The need for renewal stems primarily from ongoing cultural changes that are taking place in the modern world. The renewal should transform the parish into a sanctuary where the Word of God is proclaimed in a way that the faithful understand. The parish should become a place of deep devotion to the Eucharist and a shelter for every person in need. In order to renew the parish, it is necessary to change parish structures. It is also fitting to introduce changes concerning the agents of pastoral care and to engage the laity in pastoral care of the parish. Through textual and comparative analysis as well as textual criticism, the author presents the model of parish pastoral care according to the Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church.

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Paas, Stefan. "Church Renewal by Church Planting: The Significance of Church Planting for the Future of Christianity in Europe". Theology Today 68, nr 4 (styczeń 2012): 467–77. http://dx.doi.org/10.1177/0040573611424326.

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Cartledge, Mark. "Theological Renewal (1975-1983): Listening to an Editor's Agenda for Church and Academy". Pneuma 30, nr 1 (2008): 83–107. http://dx.doi.org/10.1163/157007408x287795.

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AbstractThis article explores the theological agenda set out by Thomas A. Smail during the Charismatic Renewal of the mid 1970s and early 1980s through his contribution to the journal Theological Renewal, which he edited (1975-1983). Smail expounds a theology of renewal that engages with church and academy by offering a trinitarian framework and a christological focus. These features are placed in dialogue with his own personal experience of renewal in the Holy Spirit, contemporary issues in the Charismatic Renewal, and his theological education in the Reformed and Barthian traditions. What emerges from a critical reflection is not only insight into the theological climate of the period in which an early renewalist theologian was engaged, but also resources for contemporary Pentecostal/Charismatic theological construction.

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Vianny Pondaag, Stenly, i Antonius Tukiran. "Formasio Liturgi demi Implementasi Pembaharuan Liturgi Konsili Vatikan II: Sebuah Studi Dokumen Gereja Desiderio Desideravi". Media (Jurnal Filsafat dan Teologi) 4, nr 1 (28.02.2023): 31–50. http://dx.doi.org/10.53396/media.v4i1.169.

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This paper aims to explain the role of liturgical formation in the context of implementing the liturgical renewal of the Second Vatican Council. The author wants to analyze the latest document of Pope Francis, Desiderio Desideravi, which speaks about the liturgical formation of the faithful. This paper is designed as a document analysis. developing their liturgical competence, namely the ability to understand and experience the deep meaning of liturgical simbols. This document also presents Pope Francis' efforts to support the spirit of liturgical renewal of the Second Vatican Council. Discussions about the liturgy cannot be separated from the understanding of the Church (ecclesiology). This document states that the spirit of liturgical renewal is inseparable from the understanding of the Church as the People of God.

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Kemp, Matthew. "Toward a Theology of Church Division". Ecclesiology 15, nr 2 (3.05.2019): 152–69. http://dx.doi.org/10.1163/17455316-20180002.

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Visible divisions between Christians undercut any theological claim of the church’s unity. Ecclesiology often neglects this disunity as a subject for theological reflection, instead defaulting to either a triumphalist account of a single ecclesial body or a spiritualized, ‘invisible’ unity. Both approaches ultimately avoid, and thus perpetuate, the problem. As a corrective to these trends, this paper considers two theologians who have taken the problem seriously: Carl Braaten and Ephraim Radner. Braaten interprets the Reformation as a renewal movement within the one church, and thus sees denominationalism as a temporary situation which must be directed toward renewal and reunion. Radner argues that the present divisions undermine the legitimacy of all churches, and seeks an ecclesiology that moves beyond any justification of these divisions. By putting Braaten and Radner in conversation, this essay puts forward six insights drawn from both that contribute to deepening theological reflection on church division.

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Cupial, Dariusz M. "Renewal Among Catholics in Poland". Pneuma 16, nr 1 (1994): 227–31. http://dx.doi.org/10.1163/157007494x00201.

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AbstractIn contemporary Polish Christianity there are several strands that have been influenced significantly by the Pentecostal movement of the twentieth century.' Of these, the majority are found among Catholics. Among the many renewal movements that have been born in the womb of the Roman Catholic Church in Poland in the last twenty years, two form part of the worldwide Pentecostal/Charismatic family: the Renewal in the Holy Spirit Movement (Ruch Odnowy w Duchu Swietym) and the Oasis Movement (Ruch Oazowy).

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