Gotowe bibliografie tematyczne / Episcopal Conference of Malawi

Spis treści

  1. Artykuły w czasopismach
  2. Rozprawy doktorskie
  3. Książki
  4. Części książek
  5. Streszczenia konferencji

Gotowa bibliografia na temat „Episcopal Conference of Malawi”

Autor: Grafiati
Data publikacji: 29 lipca 2024
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Episcopal Conference of Malawi"

1

Phan, Peter C. "From Magisterium to Magisteria: Recent Theologies of the Learning and Teaching Functions of the Church". Theological Studies 80, nr 2 (7.05.2019): 393–413. http://dx.doi.org/10.1177/0040563919836244.

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In the aftermath of Vatican II, questions have been raised about the exercise of magisterium in the church. This study first examines the teaching authority of the episcopal conference, the doctrinal committee of episcopal conference, the Congregation for the Doctrine of the Faith, and the Synod of Bishops. Next it examines the primary and secondary objects of episcopal magisterium, with special attention to the non-defined dogma and the “definitive doctrine” taught by the ordinary universal magisterium. Lastly it suggests ways forward in the understanding and exercise of the teaching function of the church, especially the priority of learning as the sine qua non condition for effective teaching, the shift from magisterium (in the singular) to magisteria (in the plural), and new modes of teaching appropriate for our digital age.
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Molyneux, Elizabeth. "Post-conference thoughts from Malawi". Lancet 362, nr 9401 (grudzień 2003): 2117. http://dx.doi.org/10.1016/s0140-6736(03)15116-1.

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Baraybar-Fernández, Antonio, Sandro Arrufat-Martín i Rainer Rubira-García. "Religion and Social Media: Communication Strategies by the Spanish Episcopal Conference". Religions 11, nr 5 (12.05.2020): 239. http://dx.doi.org/10.3390/rel11050239.

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Over the past few years, we have seen significant changes in religious values and practices. This article describes and analyzes communication strategies carried out by the Spanish Episcopal Conference—i.e., Conferencia Episcopal Española (CEE)—through social media. For this, we have followed up the conference’s activity on Twitter, Facebook, and YouTube for the last three years. Along with the evolution of followers, we identify and assess the messages that have received the majority of likes and the content that has generated the most controversy. At the same time, a comparison has been made between activity in the media in which the above-mentioned institution participates in Spain and the rest of the Episcopal Conferences in Latin America. Results allow us to obtain a diachronic vision of the CEE strategies on social media in order to generate a strong virtual community and on how it tries to connect with the thoughts and feelings of followers. In conclusion, it can be confirmed that social media is one of the most enthusiastic and outstanding platforms for Catholics to demonstrate their commitment to their Church, by which they form a common space to share and celebrate their vision of the world.
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Mapala, Cogitator Wilton. "A CRITICAL REFLECTION AND MALAWIAN PERSPECTIVE ON THE COMMEMORATION OF THE EDINBURGH 1910 INTERNATIONAL MISSIONARY CONFERENCE". Studia Historiae Ecclesiasticae 41, nr 3 (19.04.2016): 63–78. http://dx.doi.org/10.25159/2412-4265/478.

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This paper interrogates why the Edinburgh 1910 International Missionary Conference needs to be remembered in Malawi. In 2010 Malawian Christian churches joined the Christian community across the globe, celebrating the International Missionary Conference held in Edinburgh in 1910. Christian churches across the country wanted to conduct services of worship in major cities in memory of this conference. Often we celebrate something that has a direct impact on our lives. However, considering the fact that the conference was disproportionately represented by Western churches, the intriguing question is why it should be remembered in Malawi and in Africa. What impact does it have on the Christian churches in Malawi? While church historians have written on the impact of the Edinburgh 1910 International Missionary Conference in perspective of its ecumenical contribution to the Christendom, there is a scarcity of literature to explain whether the Christians in Malawi see the value of celebrating this historic conference held thousands of kilometres away from them. From the methodological perspective, the paper relies on archives, interviews and church records available in Malawi.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Puebla". Revista Eclesiástica Brasileira 73, nr 290 (24.10.2018): 276–302. http://dx.doi.org/10.29386/reb.v73i290.645.

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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Terceira Conferência Episcopal Latino-Americana, realizada em Puebla (México), no ano de 1979. Retomando os resultados da Conferência de Medellín, a Conferência de Puebla propôs uma definição do laicato a partir da sua missão e vocação na Igreja e no mundo. A proposta é oferecer uma visão diacrônica e sincrônica, tendo como referência o Documento Conclusivo da respectiva Conferência no que diz respeito à temática do laicato. Assim, o objetivo é demonstrar que o leigo, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e debilidades, próprios de sua condição histórica e social determinada, constatados nas etapas de preparação, realização e deliberação da Conferência de Puebla. A interpretação teológica e pastoral do Documento Conclusivo da Conferência contribuirá para entender o desenvolvimento da temática, desde as Conferências Episcopais latino-americanas do Rio de Janeiro (1955) e de Medellín (1968) até as Conferências Episcopais que se realizaram posteriormente em Santo Domingo (1992) e Aparecida (2007), no que diz respeito ao papel do laicato na Igreja e na sociedade. Abstract: This article studies the Ecclesiastical Magisterium understanding about the laity in the third Latin American Episcopal Conference held in Puebla (México), in 1979. Resuming the results of the Medellín Conference, the Puebla Conference proposed a definition of the laity from their mission and vocation in the Church and in the world. The proposal is to offer a diachronic and synchronic view, considering the Conclusive Document of the mentioned Conference as reference, with regard to the subject matter of the laity. So, the aim is to demonstrate that the layman, in the Latin American Ecclesiastical Magisterium conception, has had a historical and doctrinal progress, with challenges and deficiencies typical of their determined historical and social condition, verified in the preparation, accomplishment and deliberation steps of the Puebla Conference. The theological and pastoral interpretation of the Conclusive Document of the Conference will contribute to understand the development of the subject matter from the Latin American Episcopal Conferences of Rio de Janeiro (1955) and of Medellín (1969) to the Episcopal Conferences that were held later in Santo Domingo (1992) and in Aparecida (2007), regarding the role of the laity in the Church and in the society.Keywords: Latin American Bishop. Conference of Puebla. Laity.
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Volkman, Lucas P. "Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)". Journal of Law and Religion 27, nr 1 (styczeń 2012): 83–139. http://dx.doi.org/10.1017/s0748081400000539.

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In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.
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Leśniczak, Rafał. "Did Polish Bishops Support Andrzej Duda in the Presidential Campaign in 2020? Analysis of Institutional Messages of the Polish Episcopal Conference". Political Preferences, nr 27 (28.11.2020): 25–38. http://dx.doi.org/10.31261/polpre.2020.27.25-38.

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The aim of the article is to increase the cognitive value in the area of political communication of Polish bishops during the presidential campaign in Poland in 2020, in particular to answer the question whether the Polish Episcopal Conference supported President Andrzej Duda politically in his candidacy for re-election. The research applied the analysis and synthesis method supplemented with elements of hermeneutics. The Polish Episcopal Conference remained an entity not politically involved at the level of institutional communiqués and did not support any of the candidates applying for the office of President of the Republic of Poland in 2020. The issue for further political and media research remains that of complementary forms of communication of the ecclesial institution and the way of expressing one's own electoral preferences, for example through the Catholic media.
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Guild, Ivor. "Synod of the Scottish Episcopal Church". Ecclesiastical Law Journal 11, nr 1 (10.12.2008): 99–101. http://dx.doi.org/10.1017/s0956618x09001732.

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Synod discussed the question of whether, by way of Covenant, some degree of regulatory certainty could be given to the Lambeth Conference as one of the Instruments of Communion in the Anglican Communion. The Synod was being asked to give commitment to the process ‘in principle’ but not to the details, and an indication of the synodical process by which the Covenant might be adopted. It was therefore remitted to the Faith and Order Board to decide how this could be done. The Bishop of St Andrews considered that the process was a means of broadening discussion; others were concerned that, if the Church committed itself to the process, it committed itself to the outcome; yet others described the whole concept of a Covenant as very un-Anglican.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-americana de Santo Domingo". Revista Eclesiástica Brasileira 73, nr 291 (22.10.2018): 575–98. http://dx.doi.org/10.29386/reb.v73i291.609.

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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Quarta Conferência Episcopal Latino-americana, realizada em Santo Domingo (República Dominicana), no ano de 1992. Essa Conferência propôs a continuidade da reflexão sobre o laicato, a partir de sua missão e vocação na Igreja e no mundo, focada nos documentos eclesiásticos e na prática pastoral desenvolvida pela Igreja na América Latina. Portanto, a proposta deste artigo é oferecer uma visão diacrônica e sincrônica da Conferência, tendo como referência seu Documento Conclusivo, com enfoque na temática do laicato. Assim, pretende-se demonstrar que o leigo, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e fragilidades, mas, ao mesmo tempo, com fé e esperança, próprios de sua condição eclesial e social, constatada nas etapas de preparação, realização e aplicação da Conferência. A interpretação teológica e pastoral do Documento Conclusivo contribuirá para entender o desenvolvimento da temática, retomando os resultados das Conferências Episcopais latino-americanas do Rio de Janeiro (1955), de Medellín (1968) e de Puebla (1979), e servirá como referência para a preparação da Conferência de Aparecida (2007), que também refletirá sobre a atuação do laicato na Igreja e na sociedade.Abstract: This article studies the Ecclesiastical Magisterium understanding about the laity in the Fourth Latin American Episcopal Conference held in Santo Domingo, Dominican Republic, in 1992. This Conference proposed the continuation of the reflection on the laity, from their mission and vocation in the Church and in the world, having its focus on the ecclesiastical documents and on the pastoral practice developed by the Church in the Latin America. Therefore, the proposal is to offer a diachronic and synchronic view of the Conference, considering its Conclusive Document as reference, with regard to the subject matter of the laity. This way, it’s intended to demonstrate that the layman, in the Latin American Ecclesiastical Magisterium conception, has had a historical and doctrinal progress, with challenges and fragilities, but at the same time with faith and hope, typical of its ecclesial and social condition, verified in the preparation, accomplishment and deliberation steps of the respective Conference. The theological and pastoral interpretation of the Conclusive Document will contribute to understand the development of the referred subject matter, resuming the results of the Latin American Episcopal Conferences of Rio de Janeiro (1955), Medellín (1968) and Puebla (1979), and it will be useful as reference for the preparation of the Aparecida Conference (2007), that will also reflect on the performance of the laity in the Church and in the society.Keywords: Santo Domingo Conference. Latin American Bishops. Laity. Theology of the laity. Vocation.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Medellín (1968)". Revista Eclesiástica Brasileira 73, nr 289 (25.10.2018): 150–80. http://dx.doi.org/10.29386/reb.v73i289.687.

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Este artigo estuda a interpretação do Magistério Eclesiástico da Igreja Católica sobre o laicato na Segunda Conferência Episcopal Latino-Americana, realizada em Medellín (Colômbia), no ano de 1968. Nessa Conferência ocorreu uma tentativa de sistematizar e definir o papel do laicato na Igreja e na sociedade, retomando as intuições do Concílio Vaticano II (1962-1965) e a visão do Magistério Eclesiástico latino-americano. A proposta é, portanto, oferecer uma visão sincrônica e diacrônica da temática, com foco no documento conclusivo da Conferência de Medellín, no que diz respeito à questão do laicato, considerando ainda as implicações históricas posteriores à realização da Conferência, principalmente na XIV Assembleia do CELAM, realizada em Sucre, na Bolívia, no ano de 1972. Assim, o objetivo é demonstrar, numa perspectiva crítica e sistemática, que o leigo na concepção do Magistério Eclesiástico latino-americano teve uma evolução histórica e doutrinal, sempre com muitos desafios e fragilidades, mas, ao mesmo tempo, com esperanças e possibilidades. A Igreja Católica na América Latina, desde a realização do Concílio Vaticano II, vivência um contexto histórico e doutrinal de ambiguidades e contradições, sem perder o ideal cristão, que se pauta numa sociedade justa, solidária e comprometida com a opção pelos pobres. O leigo é chamado a ter consciência dessa realidade e a assumir sua responsabilidade diante dos desafios presentes na própria estrutura da Igreja, assim como na relação com a sociedade. Nesse contexto eclesial e social, não se pode negligenciar a importância da Conferência de Medellín, devido à sua contribuição doutrinal e pastoral sobre o laicato, que será posteriormente retomada nos documentos conclusivos das Conferências Episcopais latino-americanas de Puebla (1979), Santo Domingo (1992) e Aparecida (2007). Abstract: This article studies the understanding of the Ecclesiastical Magisterium of the Catholic Church about the laity in the second Latin American Episcopal Conference held in Medellin, Colombia, in 1968. At that conference there was an attempt to systematize and define the role of the laity inside the Church and society, resuming the intuitions of the Second Vatican Council (1962-1965) and the view of the Latin American Ecclesiastical Magisterium. So, the proposal is to offer a diachronic and synchronic view about the theme, having the focus on the conclusive document of the Medellin Conference referring the laity issue. It’s also necessary to take in account the Conference subsequent historical entailments, especially at the XIV CELAM Assembly, held in Sucre, Bolivia, in 1972. Therefore, the aimis to demonstrate, in a critical and systematic perspective, that the layman has had a historical and doctrinal development in the Latin American Ecclesiastical Magisterium view, always with many challenges and fragilities, but also with hopes and possibilities at the same time. The Catholic Church in Latin America has experienced a historical and doctrinal context of ambiguities and contradictions since the Second Vatican Council, without losing the Christian ideal that is based on a fair, supportive and committed society with the option for the poor. The laity is called to have consciousness about that reality and to accept his responsibility before the challenges present in the own Church structure and in the relationship with society as well. In this ecclesial and social context, we must not neglect the importance of the Medellin Conference, since it has a doctrinal and pastoral contribution to the laity, which will be resumed later in the conclusive documents of the Episcopal Latin American Conferences in Puebla (1979), Santo Domingo (1992) and Aparecida (2007).Keyword: Latin American Bishops, Conference of Medellín, Laity
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Rozprawy doktorskie na temat "Episcopal Conference of Malawi"

1

Lindenfelser, Timothy M. "The diocesan bishop and the episcopal conference". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Lon, John Servatius. "Indonesian bishops' conference and priestly formation". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Mannion, John Patrick. "A comparative study of episcopal conference statutes and by-laws". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Rutechura, Rweyemamu Pius. "Human rights and duties in the social teaching of the Tanzania Episcopal Conference (TEC), 1953-1995". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0011/NQ38797.pdf.

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Grays, Eddie Lee. "An investigation of the phenomenon of alienation from religion among church related youth aged 12-17 who attend Christian Methodist Episcopal churches in the Ohio-Central Indiana Conference". Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Zossou, Julien. "La formation du clergé du Dahomey/Bénin de 1914 à nos jours". Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040092.

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Pour la mission au Dahomey, il a été demandé à Mgr de Marion-Brésillac de fonder la Société des Missions Africaines. Aussi n’a-t-il pas été aisé pour les missionnaires de la SMA arrivés au Dahomey de préparer la relève en fondant le clergé local, même si cela était contraire à la doctrine de leur fondateur sur le clergé indigène. C’est finalement par l’insistance du Saint-Siège et par la détermination de Mgr Steinmetz, deuxième Vicaire apostolique du Dahomey que le clergé local a été institué. Mais contrairement à leurs aînés, les jeunes générations réclament l’amélioration de la qualité de leur formation. Les Supérieurs finissent par réagir favorablement aux requêtes des séminaristes. La Compagnie de Saint-Sulpice sollicitée pour la cause, passe la direction du Séminaire au clergé diocésain conformément aux termes du contrat avec les évêques tout en continuant à collaborer à la formation des séminaristes. La hiérarchie ecclésiastique étant totalement revenue au clergé local, elle est responsable de l’orientation de la formation des futurs prêtres en accord avec la Congrégation pour l’Évangélisation des Peuples. Les professeurs de Séminaires désormais pourvus des grades académiques canoniques, travaillent à l’harmonie et à la qualité de la formation des séminaristes béninois conformément à la Ratio fundamentalis de l’Église, dans un esprit d’inculturation. L’évangélisation s’étend et imprègne progressivement la culture béninoise de valeurs évangéliques. Des prêtres béninois ont marqué l’histoire nationale. Et le dynamisme tant des fidèles que du clergé du Bénin se remarque aussi au niveau de l’Église universelle
For the mission in Dahomey, it was asked of Bishop Marion-Brésillac to found the Society of African Missions. So had it not been easy for the missionaries who arrived in the SMA Dahomey to prepare future generations by forming the local clergy, even if this was contrary to the doctrine of their founder on the native clergy. It was finally by the insistence of the Holy See and by the determination of Mgr Steinmetz, second Apostolic Vicar of Dahomey that the local clergy was established. But unlike the elders the younger generations call for better quality of their training. Superiors eventually responded positively to the requests of seminarians. Compagnie de Saint-Sulpice solicited for this cause, handed over going the direction of the seminary to the diocesan clergy in conformity with the terms of the contract with the bishops while continuing to contribute to the formation of seminarians.The hierarchy is fully returned to the local clergy, she is responsible for guiding the formation of future priests in agreement with the Congregation for the Evangelization of Peoples. Seminary for lecturers now furnished with the canonical academic degrees, work to the harmony and quality of training of Benin seminarians according to the Fundamentalis ratio of the Church in an inculturation spirit. Evangelism gradually extends and permeates the culture of Benin Gospel values. Benin priests marked the nation's history. And the dynamism of both the faithful and clergy of Benin is also evident at the Universal Church
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Zossou, Julien. "La formation du clergé du Dahomey/Bénin de 1914 à nos jours". Electronic Thesis or Diss., Paris 4, 2011. http://www.theses.fr/2011PA040092.

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Pour la mission au Dahomey, il a été demandé à Mgr de Marion-Brésillac de fonder la Société des Missions Africaines. Aussi n’a-t-il pas été aisé pour les missionnaires de la SMA arrivés au Dahomey de préparer la relève en fondant le clergé local, même si cela était contraire à la doctrine de leur fondateur sur le clergé indigène. C’est finalement par l’insistance du Saint-Siège et par la détermination de Mgr Steinmetz, deuxième Vicaire apostolique du Dahomey que le clergé local a été institué. Mais contrairement à leurs aînés, les jeunes générations réclament l’amélioration de la qualité de leur formation. Les Supérieurs finissent par réagir favorablement aux requêtes des séminaristes. La Compagnie de Saint-Sulpice sollicitée pour la cause, passe la direction du Séminaire au clergé diocésain conformément aux termes du contrat avec les évêques tout en continuant à collaborer à la formation des séminaristes. La hiérarchie ecclésiastique étant totalement revenue au clergé local, elle est responsable de l’orientation de la formation des futurs prêtres en accord avec la Congrégation pour l’Évangélisation des Peuples. Les professeurs de Séminaires désormais pourvus des grades académiques canoniques, travaillent à l’harmonie et à la qualité de la formation des séminaristes béninois conformément à la Ratio fundamentalis de l’Église, dans un esprit d’inculturation. L’évangélisation s’étend et imprègne progressivement la culture béninoise de valeurs évangéliques. Des prêtres béninois ont marqué l’histoire nationale. Et le dynamisme tant des fidèles que du clergé du Bénin se remarque aussi au niveau de l’Église universelle
For the mission in Dahomey, it was asked of Bishop Marion-Brésillac to found the Society of African Missions. So had it not been easy for the missionaries who arrived in the SMA Dahomey to prepare future generations by forming the local clergy, even if this was contrary to the doctrine of their founder on the native clergy. It was finally by the insistence of the Holy See and by the determination of Mgr Steinmetz, second Apostolic Vicar of Dahomey that the local clergy was established. But unlike the elders the younger generations call for better quality of their training. Superiors eventually responded positively to the requests of seminarians. Compagnie de Saint-Sulpice solicited for this cause, handed over going the direction of the seminary to the diocesan clergy in conformity with the terms of the contract with the bishops while continuing to contribute to the formation of seminarians.The hierarchy is fully returned to the local clergy, she is responsible for guiding the formation of future priests in agreement with the Congregation for the Evangelization of Peoples. Seminary for lecturers now furnished with the canonical academic degrees, work to the harmony and quality of training of Benin seminarians according to the Fundamentalis ratio of the Church in an inculturation spirit. Evangelism gradually extends and permeates the culture of Benin Gospel values. Benin priests marked the nation's history. And the dynamism of both the faithful and clergy of Benin is also evident at the Universal Church
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Hai, Peter Nguyen Van. "Lay people in the Asian church: A critical study of the role of the laity in the contextual theology of the Federation of Asian Bishops' Conferences (1970-2001) with special reference to John Paul II's Apostolic Exhortations Christifideles Laici (1989) and Ecclesia in Asia (1999) and the pastoral letters of the Vietnamese Episcopal Conference". Thesis, Australian Catholic University, 2009. https://acuresearchbank.acu.edu.au/download/64b26042cbb99bf3e0d2af98628c23f25b305982d31a08ee7eabe19f086405da/2795903/64898_downloaded_stream_123.pdf.

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This thesis investigates the theology of the laity as proposed by the Federation of Asian Bishops' Conferences (FABC) from 1970 to 2001, and situates it in the context of post-Vatican II magisterial documents, in particular Pope John Paul II's Apostolic Exhortations Christifideles Laici (1989) and Ecclesia in Asia (1999), and the pastoral letters of the Vietnamese Episcopal Conference (VEC). The thesis suggests that the FABC's theology of the laity follows a 'see, judge, act' methodology, and is basically a faith seeking triple dialogue with the cultures, the religions, and the poor of Asia. It notes that there was both a fundamental continuity and a gradual development in this theology, which privileges the concepts of 'priesthood of life' and contextualised communion, a common matrix that is linked to the notions of integral liberation and tria munera, to explicate the vocation and mission of lay people, defined first and foremost as Asian Christians. It suggests further that the FABC's theology of the laity was formulated in tandem with its ecclesiology, one that focuses on the kingdom of God, and was marked by an increased emphasis on the Church as communion-in-mission, as dialogue and solidarity, as disciple-community, and as a community of faith, hope, and charity, realised in basic ecclesial communities.
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Malonga, Diawara-Doré Charlemagne Didace. "Canonicité de la Conférence des évêques". Thesis, Paris 11, 2012. http://www.theses.fr/2012PA111006.

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Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?
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Mahloko, Maainini Annette. "Strategies to turn around decline in local churches : a case of an African Methodist Episcopal (AME) local church / M.A. Mahloko". Thesis, 2015. http://hdl.handle.net/10394/16565.

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The purpose of this study is to reveal that local churches are in a declining state. It further proves there is a need for strategies to turn around decline in local churches, with an emphasis on a case of Second Bethel, African Methodist Episcopal local church. To address the possible causes of the decline in local church membership, this study was conducted. The participants provided data indicating the causes of local church membership decline. The participants agreed that as per chapter four report what were the cause for this decline in membership This study presented several reasons why churches are declining in membership and possible strategies to curb a decline in membership into growing churches.
MA (Biblical Studies/Theology)--North-West University, Vaal Triangle Campus, 2015.
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Książki na temat "Episcopal Conference of Malawi"

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Catholic Commission for Justice and Peace (Malawi). A documentation capturing media comments on the pastoral statement "Reading the signs fo the times-current socio-political and economic issues in Malawi". [Lilongwe, Malawi]: Catholic Commission for Justice and Peace, Documentations and Information Desk, 2011.

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Media in Malawi: Moving or Shaking? Conference (2001 Blantyre, Malawi). Media in Malawi: Moving or Shaking? Conference report. Lilongwe, Malawi: British Council Malawi, 2001.

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Society, African Crop Science, i Crop Science Conference for Eastern and Southern Africa (2nd : 1995 : University of Malawi), red. Conference abstracts: Second Crop Science Conference for Eastern and Southern Africa : University of Malawi, 19th-24th February 1995, Blantyre, Malawi. [Blantyre, Malawi?]: African Crop Science Society, 1995.

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Seminar, National Democratic Institute for International Affairs. The role of parliament in Malawi's constitutional democracy: A National Democratic Institute for International Affairs Seminar : Kwacha Conference Centre, Blantyre, Malawi, 2 & 3 December 1994. [Blantyre, Malawi]: National Democratic Institute for International Affairs, 1994.

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National, Religious Conference: Towards the 1999 Polls (1999 Lilongwe Malawi). The National Religious Conference: Towards the 1999 Polls : conference proceedings, Lilongwe Hotel, Malawi, 8-11 February 1999. [Lilongwe]: PAC, 1999.

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Malawi. National Commission for Unesco. i International Conference on Education (43rd : 1992 : Geneva, Switzerland), red. Educational development in Malawi, 1990-1992: A Malawi report to the 43rd session of the International Conference on Education. [Lilongwe]: The Commission, 1993.

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International Conference on Computing in Southern Africa (1989 University of Malawi). CISNA-89: International Conference on Computing in Southern Africa, 19-21 April, 1989, University of Malawi, the Polytechnic, Malawi. Malawi?: [s.n.], 1989.

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Smith, Jonathan Kennon. Memoir abstracts, Memphis Conference, Methodist Episcopal Church, South, 1931-1965. [Jackson, Tenn.]: J.K.T. Smith, 2000.

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Smith, Jonathan Kennon. Memoir abstracts, Memphis Conference, Methodist Episcopal Church, South, 1866-1930. [Jackson, Tenn.]: J.K.T. Smith, 2000.

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Commission, Malawi National AIDS, red. Research Dissemination Conference report: 17th-19th May 2006, Malawi Institute of Management. Lilongwe: National AIDS Commission, 2006.

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Części książek na temat "Episcopal Conference of Malawi"

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Shields, Lester Orville. "A Response to the Antilles Episcopal Conference Statement on Homosexuality and Homosexual Behaviour". W Justice and Peace in a Renewed Caribbean, 95–102. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137032461_5.

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Tkacheva, Irina, Anna Neidorf, Yuriy Kokhanov i Aleksandr Pavlikov. "Research of the Possibility of Improving the Aquatic Environment with Probiotics in the Keeping of Golden Malawi Cichlid (Melanochromis Auratus)". W XV International Scientific Conference “INTERAGROMASH 2022”, 3228–38. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-21432-5_357.

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Lewis, R. Anthony. "From Dogma to Pastoral Compassion: A Response to A Statement of the Antilles Episcopal Conference on HIV-AIDS". W Justice and Peace in a Renewed Caribbean, 201–17. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137032461_13.

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Llanos, Christopher. "Caring for the Earth and Plutonium Shipment: A Response to the Ecological Thoughts of the Antilles Episcopal Conference". W Justice and Peace in a Renewed Caribbean, 219–31. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137032461_14.

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Bonongwe, Francis. "Pastoral Letter of the Catholic Bishops of the Episcopal Conference of Malawi." W Protests, Petitions and Persuasion, 93–113. Mzuni Press, 2023. http://dx.doi.org/10.2307/jj.8816116.13.

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"Blantyre Mission Native Conference 1901". W Christianity in Malawi: A Source Book, 120–26. Mzuni Press, 2020. http://dx.doi.org/10.2307/j.ctv17vf5hk.15.

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Morris, Jeremy. "Episcopal Leadership in Anglicanism, 1800 to the Present: Changing form, Function and Collegiality". W The Lambeth Conference. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9780567679413.0013.

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"Bishop H. M. Turner’s Address before the New York Conference". W The Speeches of Bishop Henry McNeal Turner, redaktor Andre E. Johnson, 160–65. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496843852.003.0028.

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This chapter covers Bishop Henry McNeal Turner's speech delivered at the New York Annual Conference of the African Methodist Episcopal (AME) Church at Brooklyn, New York on May 27, 1891. In his address before the New York Conference, Turner discussed the bishops' duties and offered insight and wisdom regarding how to handle problems that arose. It talks about Turner's reiteration that bishops should be released from all Episcopal visitation and supplied with secretaries to keep up with the correspondence demanded. The chapter explores Turner's belief that bishops should be voted through the influence that came from patient and protracted prayer and not because of personal considerations. It also mentions Turner's words that the Negro will never be anything in America while Africa is shrouded in heathen darkness.
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"Bishop Turner’s Opening Address before the Philadelphia Conference". W The Speeches of Bishop Henry McNeal Turner, redaktor Andre E. Johnson, 156–59. University Press of Mississippi, 2023. http://dx.doi.org/10.14325/mississippi/9781496843852.003.0027.

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This chapter looks at the opening address delivered by Bishop Henry McNeal Turner at the Philadelphia Conference of the African Methodist Episcopal (AME) Church at West Chester, Pennsylvania on May 13, 1891. It details how Turner defended his fellow bishops in his speech against the charge that they only celebrated pastors who raised a lot of money. It also discusses Turner's call for a more spiritual church, arguing that it would inspire donor generosity toward the church and its ministers. The chapter highlights Turner's words that the minister who is a mere financier and is no more to be compared to the soul-saving preacher, than earth is to be compared to heaven. For Turner, the church of God is older than money and it will remain when money corrodes and disappears.
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"New York Methodists on Abolitionism". W New York's Burned-over District, redaktorzy Spencer W. McBride i Jennifer Hull Dorsey, 347–49. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0055.

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This chapter focuses on the pastoral letter issued by the General Conference of the Methodist Episcopal Church in 1836 that urged their clergy and parishioners to refrain from the agitating subject of abolitionism for the sake of denominational fellowship. It looks at how the pastoral letter garnered a mixed reaction among New York Methodists. It also mentions the New York Annual Conference in 1836 that adopted its own resolutions of censure against ministers and church leaders who engaged in antislavery activism or solicited the antislavery newspaper Zion's Watchman. The chapter discusses the excerpt of the 1836 New York Annual Conference resolutions that was printed by Lucius C. Matlack in The History of American Slavery and Methodism, from 1780 to 1849. It emphasizes how Matlack identified the resolutions and other similar motions adopted by other conferences as precipitating factors in the eventual splintering of the Methodist Episcopal Church.
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Streszczenia konferencji na temat "Episcopal Conference of Malawi"

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Pal, Joyojeet, Maura Youngman, Terence O'Neill, Priyank Chandra i Cyprien Semushi. "Gender and accessibility in Rwanda and Malawi". W the Seventh International Conference. New York, New York, USA: ACM Press, 2015. http://dx.doi.org/10.1145/2737856.2738020.

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Mària i Serrano, M., i J. C. Minguell i Font. "The Master Plan of the Episcopal Palace of Barcelona. Fundamental knowledge for intervention". W REHAB 2014 - International Conference on Preservation, Maintenance and Rehabilitation of Historical Buildings and Structures. Green Lines Institute for Sustainable Development, 2014. http://dx.doi.org/10.14575/gl/rehab2014/031.

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Mwakasungura, Undule. "FIREARMS PROLIFERATION AND VIOLENT CRIME IN MALAWI". W Proceedings of the Forty-Ninth Pugwash Conference on Science and World Affairs. WORLD SCIENTIFIC, 2001. http://dx.doi.org/10.1142/9789812799647_0038.

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Paulson, M., K. Moran, M. Lengkeek, P. Jeffery, C. Scholz i A. Frazer. "Scientific Drilling and Coring in Lake Malawi, Africa". W Offshore Technology Conference. Offshore Technology Conference, 2006. http://dx.doi.org/10.4043/18117-ms.

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Kayange, Albert K. M. Y. "Investigating Factors Influencing Malawi Housing Decision-Making Process". W London International Conference on Education. Infonomics Society, 2022. http://dx.doi.org/10.20533/lice.2022.0012.

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Kayange, Albert K. M. "Impact of Malawi Housing Stakeholders on Quality Housing". W Canada International Conference on Education. Infonomics Society, 2023. http://dx.doi.org/10.20533/cice.2023.0048.

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Coley, Will, Aran Eales, Damien Frame, Stuart Galloway i Lloyd Archer. "A market assessment for modern cooking in Malawi". W 2020 IEEE Global Humanitarian Technology Conference (GHTC). IEEE, 2020. http://dx.doi.org/10.1109/ghtc46280.2020.9342930.

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Nkhata, Misheck. "34 Managing uncertainties as diabetes management in Malawi". W UCL’s Qualitative Health Research Network Conference Abstracts 2024. British Medical Journal Publishing Group, 2024. http://dx.doi.org/10.1136/bmjopen-2024-ucl-qhrn2024.34.

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Orii, Lisa, Caryl Feldacker, Jacqueline Madalitso Huwa, Agness Thawani, Evelyn Viola, Christine Kiruthu-Kamamia, Odala Sande, Hannock Tweya i Richard Anderson. "HIV Client Perspectives on Digital Health in Malawi". W CHI '24: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2024. http://dx.doi.org/10.1145/3613904.3642245.

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Cai, Tian, Hastings Chiwasa, Charles Steinfield i Susan Wyche. "Participatory video for nutrition training for farmers in Malawi". W the Seventh International Conference. New York, New York, USA: ACM Press, 2015. http://dx.doi.org/10.1145/2737856.2737878.

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