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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.
2
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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Eom, Jae Jung. "Study on Synodal Church and the Role of the Episcopal Conference". Theological Perspective 215 (31.12.2021): 172–211. http://dx.doi.org/10.22504/tp.2021.12.215.172.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Aparecida (2007)". Revista Eclesiástica Brasileira 74, nr 293 (19.10.2018): 78–102. http://dx.doi.org/10.29386/reb.v74i293.549.
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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Quinta Conferência Episcopal Latino-americana, realizada na cidade de Aparecida – SP (Brasil), no ano de 2007. Nessa Conferência, os bispos retomaram a reflexão sobre o laicato apresentada nas Conferências de Medellín (1968), Puebla (1979) e Santo Domingo (1992), dentro de um novo contexto eclesial e social. A proposta é apresentar os vários momentos de realização da Conferência de Aparecida, focando o Documento Conclusivo no que diz respeito à temática do laicato. O ponto de partida da reflexão é que o laicato, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e limites e, ao mesmo tempo, com esperança e utopia. Essa interpretação sobre o leigo contribui para entender os impasses e anseios ainda presentes neste novo milênio, que expressa uma Igreja dinâmica e inserida na realidade social e eclesial do momento atual. O entendimento dos bispos latino-americanos sobre o laicato, expresso no Documento Conclusivo de Aparecida, reforça o reconhecimento da importância dos leigos como protagonistas na estrutura interna da Igreja e na relação com a sociedade.Abstract: This article studies the comprehension of the Ecclesiastical Magisterium about the laity in the Fifth Latin American Episcopal Conference held in the city of Aparecida, São Paulo, Brazil, in 2007. In this Conference the bishops resumed the reflexion about the laity presented in the Conferences in Medellín (1968), Puebla (1979) and Santo Domingo (1992), within a new ecclesial and social context. The proposal is to present various moments of the Conference in Aparecida, focusing on the Conclusive Document, with reference to the laity issue. The beginning of the reflexion concerns to the fact that the laity, in the conception of the latin american Ecclesiastical Magisterium, has had a historical and doctrinal development, with challenges and limits but with hope and utopia at the same time. This interpretation about the laity contributes to understand the impasses and expectations present in this new millenium, which expresses a dinamic Church embedded within the social and ecclesial reality of the current moment. The understanding of the latin american bishops about the laity, expressed in the Conclusive Document of Aparecida, reinforces the recognition of the laity importance as the protagonists in the internal structure of the Church and in the relashionship with the society.Keywords: Laity. Latin America. Ecclesiastical magisterium. V Conference. Aparecida.
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Sitarz, Mirosław. "Statement of the Polish Episcopal Conference and Polish Bishops on the Covid-19 Pandemic. An Outline". Teka Komisji Prawniczej PAN Oddział w Lublinie 15, nr 2 (31.12.2022): 287–92. http://dx.doi.org/10.32084/tkp.5172.
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Under canon law, both the Holy See, the Polish Episcopal Conference as well as individual diocesan bishops, issued many appeals, guidelines, decrees and dispensations in which they adhered to the safety rules introduced by the Polish government during the pandemic. The article discusses the statements of competent ecclesiastical authorities concerning the pandemic circumstances.
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Godeša, Bojan. "Reconciliation Instead of History". Contributions to Contemporary History 56, nr 3 (5.12.2016): 101–17. http://dx.doi.org/10.51663/pnz.56.3.07.
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The discussion focuses on the issue of reconciliation, which had become increasingly notable in the Slovenian society since the middle of the 1980s and culminated in the ceremony in the Kočevski rog forest in July 1990. Even before that solemn event, the Presidency of the Socialist Republic of Slovenia and the Slovenian Regional Episcopal Conference gave statements with regard to this issue, which, however, differed from each other significantly. The Presidency of the Socialist Republic of Slovenia emphasised that the purpose of the national and civil appeasement was especially to establish "such a situation in the political and public life of Slovenia where the past no longer represents a burden for interpersonal relations", while the statement of the Episcopal Conference underlined that "only the truth can set us free, represent the basis for reconciliation, and pave the way towards appeasement".In the last twenty-five years the different ways of understanding the question of reconciliation led to the oppositions and ideological divisions in the Slovenian society deepening even further with every reconciliatory declaration.
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Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist". Methodist History 60, nr 1 (1.06.2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.
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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a refuge for fugitive slaves. Snowden’s son, Isaac Humphrey, became one of the first three Black men to enroll in Harvard Medical School.
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Swinson, Daniel. "Restoring “Mr. Wesley’s Rule”: The General Conference of 1840 and Its Context". Methodist History 60, nr 1 (1.06.2022): 1–39. http://dx.doi.org/10.5325/methodisthist.60.1.0001.
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ABSTRACT At the General Conference of the Methodist Episcopal Church in 1840, held in Baltimore, Maryland, a majority of delegates fully expected that a step would be taken that would restore the Church to its rightful place in the front ranks of the Temperance Movement. Instead, the conference became embroiled in a constitutional battle that pitted a minority of the delegates, representing different viewpoints, against a majority of delegates, also representing different viewpoints. The maneuvering in and around this conference illustrates parliamentary processes then common to the denomination, the character of antebellum Methodism, and the importance of temperance in the life of the Church.
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Scopinho, Sávio Carlos Desan. "O laicato na primeira Conferência Episcopal Latino-Americana: Rio de Janeiro (1955)". Revista Eclesiástica Brasileira 72, nr 287 (15.02.2019): 581. http://dx.doi.org/10.29386/reb.v72i287.851.
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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na primeira Conferência Episcopal Latino-Americana, realizada no Rio de Janeiro (1955). Nessa Conferência iniciou-se uma tentativa de definir a missão do leigo na Igreja e na sociedade. A proposta é oferecer uma visão diacrônica e sincrônica, com a apresentação do documento conclusivo da referida Conferência no que diz respeito à temática do laicato, em que se definiu o leigo como um “auxiliar do clero”. Assim, o objetivo é demonstrar que o leigo na concepção do Magistério Eclesiástico teve uma evolução histórica e doutrinal, embora com desafios e deficiências que serão demonstradas no decorrer do artigo. Essa interpretação histórica e doutrinal contribuirá para entender a evolução e o resultado das Conferências Episcopais LatinoAmericanas realizadas respectivamente em Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies how the Ecclesiastic Magisterium viewed the laity in the First Latin American Episcopal Conference held in Rio de Janeiro (1955). In this Conference an attempt to define the laity’s mission in the Church and in the society was made for the first time. The proposal is to offer a diachronic and synchronic view with the presentation of the conclusive document of said Conference with regard to the thematic of the laity, in which the layman was defined as “an assistant of the clergy”. Thus the objective is to show that, in the conception of the Eccclesiastic Magisterium, the laity went through a historical and doctrinal evolution, in spite of the challenges and deficiencies that will be indicated in the article. This historical and doctrinal interpretation will contribute towards an understanding of the evolution and the results of the Latin-American Episcopal Conferences held respectively in Medellin (1968), Puebla(1979), Santo Domingo (1992) and Aparecida (2007) with regard to the laity’s role in the Church and in the society.
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Davey, Michael, i Kate Turner. "General Synod of the Church of Ireland". Ecclesiastical Law Journal 19, nr 01 (20.12.2016): 78–80. http://dx.doi.org/10.1017/s0956618x16001563.
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This year's General Synod, the second meeting of the triennium, was held in Dún Laoghaire, to the south of Dublin. It was a hotel conference venue, albeit one new to the Synod meeting. The Synod passed Bills relating to the areas of episcopal election and part-time ministry, as well as the ongoing areas of charity legislation and pensions. A Bill relating to diocesan boundaries was withdrawn.
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Janczewski, Zbigniew. ""Instrukcja Episkopatu Polski w sprawie udzielania posługi lektora i akolity świeckim mężczyznom z 2007 r." jako forma realizacji postanowień Kodeksu prawa kanonicznego z 1983 r." Prawo Kanoniczne 52, nr 1-2 (5.06.2009): 139–53. http://dx.doi.org/10.21697/pk.2009.52.1-2.05.
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Before 25 years pope John Paul II was promulgating the new Code of Canon Low. The Code gives many prerogatives to Episcopal Conferences. One of prerogative is in canon 230 paragraph 1: “lay men whose age and talents meet the requirements prescribed by decree of the Episcopal Conference, can be given the stable ministry of lector and of acolyte, through the prescribed liturgical rite”. “Episcopate of Poland Instruction about to give a lay man the ministry of lector and acolyte”, passed 2 of September 2007. This Instruction introduced in Poland stable ministry of lector and acolyte. This document defines accurately qualities of candidates to ministry. Instruction decides that they must to receive formation and enumerates tasks of lectors and acolytes during celebration of the Holy Mass and another sacraments. Diocesan bishop can forbid lector and acolyte to perform his ministry. Instruction Episcopate of Poland gives information about such examples.
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Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion". Journal of Anglican Studies 9, nr 1 (14.09.2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.
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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.
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Bulthuis, Kyle T. "Preacher Politics and People Power: Congregational Conflicts in New York City, 1810–1830". Church History 78, nr 2 (28.05.2009): 261–82. http://dx.doi.org/10.1017/s0009640709000481.
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The 1812 Methodist Episcopal Church general conference in New York City proved contentious. In his journal entry of May 17, Bishop Francis Asbury recorded that the conference participants hotly debated the power of the denomination's bishops, particularly regarding their unchecked right to appoint lesser ministers to positions of authority. While spirited, the disagreements did not deeply divide the contestants. That evening Asbury ate dinner with seventeen ministers, many of whom had fought on opposite sites. Asbury commented, “We should thank God we are not at war with each other, as are the Episcopalians, with the pen and the press as their weapons of warfare.”
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Campagnaro, Matteo. "The Puebla Conference: The Origins of Pope Francis’ Synodal Ecclesiology". Ecclesiology 20, nr 1 (4.04.2024): 36–52. http://dx.doi.org/10.1163/17455316-20010002.
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Abstract This article aims to contribute to an intelligent examination of Pope Francis’ magisterium and to the development of post-conciliar Latin American theology which acquired its maturity during the third Episcopal Conference of Latin America and the Caribbean in Puebla, Mexico in 1979. Firstly, this article examines the genesis of the Puebla Conference: how it came about, and the social and ecclesiastical environment that inspired it. In the second and third parts, the contents of the Final Document are explored. The article focuses on the birth of the Theology of the People and on the synodal ecclesiology that is derived from it, two fundamental themes that advance post-conciliar ecclesiological discourse.
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Mutharika, A. Peter. "The 1995 Democratic Constitution of Malawi". Journal of African Law 40, nr 2 (1996): 205–20. http://dx.doi.org/10.1017/s0021855300007774.
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On 17 May, 1995, the Malawi National Assembly adopted a democratic constitution. In terms of Malawi’s post-colonial history, the adoption of the constitution was an unprecedented event. For a period of 30 years, Malawi had been subjected to a one-party dictatorship led by Dr Hastings Banda. Supported over the years by the West because of its anti-communist rhetoric, the Banda regime found itself abandoned with the ending of the Cold War and the collapse of apartheid in South Africa. Pressure from internal and external groups led to a referendum on the oneparty state in June 1993 which the Banda regime lost and to the first multi-party elections in May 1994 which the regime also lost. A day before the 1994 elections, the Malawi National Assembly adopted a Provisional Constitution for a period of 12 months. Pursuant to section 212 of the Provisional Constitution, the National Constitutional Conference was held in February 1995 for the purpose of making recommendations to the National Assembly on a permanent constitution. Rather than replace or repeal the Provisional Constitution, the National Assembly decided in April 1995 to make modest amendments to it in order to address some of the more blatant deficiencies that were identified at the Constitutional Conference. During the coming years, the Law Commission will make a detailed study of the entire document, make recommendations to the Minister of Justice and, it is hoped, address some of the obvious drafting oversights.
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Lee, Peter John. "Indaba as Obedience: A Post Lambeth 2008 Assessment ‘If someone offends you, talk to him’". Journal of Anglican Studies 7, nr 2 (2.10.2009): 147–61. http://dx.doi.org/10.1017/s1740355309990167.
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AbstractThe article seeks to reflect on the Lambeth Conference of 2008 and, in particular, the use of the indaba method of engagement, in the context of the Anglican Communion’s fractured history and its need for inner reconciliation. It proposes that theological and pastoral work is required in the areas of conflict resolution and communication.The following article was prepared before the TEC (The Episcopal Church) General Convention of 2009, and does not take account of its decisions.
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Delong, Marek. "Stanowisko Konferencji Episkopatu Polski wobec wyborów parlamentarnych w 1991 roku". Politeja 15, nr 53 (30.06.2018): 257–70. http://dx.doi.org/10.12797/politeja.15.2018.53.15.
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The Position of the Polish Episcopal Conference on the Parliamentary Elections in 1991The purpose of this article is to show the position of the Conference of the Polish Episcopate on the parliamentary elections in 1991. In official pronouncements of the Conference of the Polish Episcopate on this issue, as well as in the statements of individual bishops you can find two common elements. Firstly, noticeable is the identification of the category of the Polish nation, Catholics and society. Hence the belief that the institutions of a democratic state should uphold Christian values and national. Secondly, the Conference of the Polish Episcopate harbored the misconception by unanimity Catholics in Poland in terms of political views. It quickly turned out that the majority of the population does not recognize the role of the Church as the subject of political life. Already in the early nineties, and especially after the parliamentary elections in 1991, there have been numerous discussions on clericalism and anti‑clericalism.
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Resines Llorente, Luis. "Catechism for Adults Seek the Lord". Estudio Agustiniano 59, nr 1 (10.06.2024): 155–78. http://dx.doi.org/10.53111/ea.v59i1.1143.
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Episcopal Spanish Conference publish the past year a catechism for adults titled Buscad al Señor. This analysis of the book shows its fonts, the great and excessive dependence of them and its poor originality. This catechism is a doctrinal epitome, with already well-known teachings, it makes possible to the catechumen a theorist knowledge of Christian faith; but does not include the questions of a person who want to live the Christian live, as a personal engagement. In addition, several positive proposals fro improvement are also offered.
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Anthony, Francis-Vincent. "Intercultural Lived Ecclesiology: The Asian Synodal Praxis of Communio, Partecipatio et Missio Inter Gentes". Religions 14, nr 7 (21.07.2023): 942. http://dx.doi.org/10.3390/rel14070942.
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The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning.
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Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion". Journal of Anglican Studies 9, nr 1 (14.09.2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.
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AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still reflected in attitudes to the respective roles in the Communion’s affairs of bishops and primates on the one hand and the more recent Anglican Consultative Council on the other. Differences between the two streams were noticeable at the 1867 Lambeth Conference. The efforts of Archbishops Davidson and Fisher, rooted in the work of Selwyn, to hold together what Selwyn called ‘the two branches of our beloved Church’ are praised.
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Good, Kenneth. "Zambia and the Liberation of South Africa". Journal of Modern African Studies 25, nr 3 (wrzesień 1987): 505–40. http://dx.doi.org/10.1017/s0022278x00009952.
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The nine member-states of the Southern African Development Coordination Conference (S.A.D.C.C.) – Zimbabwe, Zambia, Angola, Mozambique, Botswana, Tanzania, Malawi, Lesotho, Swaziland – are notable for their collective weakness relative to South Africa, and their very wide economic and political heterogeneity.1 Only four, or at most five, have economies whose annual G.D.P. exceeds $2,000 million: two of these, Angola and Mozambique, are under more or less constant attack from South Africa or its surrogate forces, while Tanzania is actually the most remote, physically and economically. At the same time, Malawi, Swaziland, and Lesotho – who are not in the so-called ‘Frontline’, unlike the other six – have rather close political relations with Pretoria, Malawi most substantively since as early as 1966 and Swaziland since 1982.2 Botswana is more independent politically, with a modest G.D.P. and very small population.
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Bottoni, Rossella. "Challenges to the Catholic Notion of Family and the Responses of the Catholic Church in Italy". Journal of Law, Religion and State 6, nr 2-3 (18.05.2018): 274–309. http://dx.doi.org/10.1163/22124810-00602006.
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This article aims to examine the tensions between religion and the rule of law, focusing on the defense of the Catholic notion of the family in Italy, under Ruini’s and Bagnasco’s chairmanships of the Episcopal Conference of Italy (ECI). The first part offers some remarks on the institution of the conference of bishops and the development of its role in Italy, as well as on the Catholic notion of family and the challenges it has faced in the course of the Italian process of secularization. The second part examines the responses of the ECI to three state measures: Law no. 40/2004 on medically assisted reproduction; the legislation proposed in 2007 and never enacted on the rights and duties of cohabiting couples; and Law no. 76/2016 on civil unions between homosexual persons and on the legal recognition of cohabitation.
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Signorelli, Carlos Francisco. "Leigos e leigas: sujeitos eclesiais? Reflexões sobre o Caderno 107". Revista Eclesiástica Brasileira 75, nr 297 (16.08.2018): 131–52. http://dx.doi.org/10.29386/reb.v75i297.373.
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Síntese: Desde a década de 90, o Conselho Nacional do Laicato do Brasil (CNLB) buscou incluir o conceito de sujeito eclesial para os leigos e as leigas nas publicações da CNBB. Finalmente, depois de pedido do CNLB e da Comissão Episcopal para o Laicato, a Conferência Episcopal aceitou incluir o assunto num Caderno de Estudos, depois de tê-lo analisado na Assembleia Geral Ordinária de 1914. Este caderno está sendo motivo de reflexões por toda a Igreja no Brasil e deverá voltar à AGO para a possibilidade de ser transformado em documento. Neste texto, com o objetivo de contribuir para tais estudos, procuramos refletir o conceito de sujeito eclesial, na autonomia e corresponsabilidade, a partir do pensamento filosófico, procurando mostrar que os conceitos de sujeito e autonomia estão na base do pensamento que originou o paradigma civilizacional que denominamos Modernidade. Por outro lado, procuramos mostrar que a instituição eclesial, moldada a um mundo rural aristocrático-feudal, deve repensar-se para o mundo urbano, num mundo de sujeitos que primam pela sua autonomia.Palavras-chave: Leigos. Sujeito. Autonomia. Corresponsabilidade.Abstract: Since the 90s, the National Council of the Laity of Brazil (CNLB) sought to include the concept of ecclesial subject to the laic men and women in the publications of the CNBB. Finally, after solicitation of CNLB and the Episcopal Commission for the Laity, the Episcopal Conference accepted to include the subject in Study Notebook, after having it analyzed the Ordinary General Meeting de 1914. This notebook is being cause for reflection throughout the Church in Brazil and should return to the OGM for the possibility of turning it into the document. In this paper, in order to contribute to such studies, we try to reflect the concept of ecclesial subject, autonomy and responsibility, from the philosophical thought, trying to show that the concepts of subject and autonomy underlying the thinking that led to the civilizational paradigm we call modernity. On the other hand, sought to show that the ecclesial institution, molded an aristocratic-feudal countryside, must rethink to the urban world, a world of subjects that strive for autonomy.Keywords: Laity. Subject. Autonomy. Co-responsibility.
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Bullivant, Stephen, i Giovanni Radhitio Putra Sadewo. "Power, Preferment, and Patronage: An Exploratory Study of Catholic Bishops and Social Networks". Religions 13, nr 9 (13.09.2022): 851. http://dx.doi.org/10.3390/rel13090851.
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Social Network Analysis (SNA) has shed light on cultures where the influence of patronage, preferment, and reciprocal obligations are traditionally important. We argue here that episcopal appointments, culture, and governance within the Catholic Church are ideal topics for SNA interrogation. This paper presents preliminary findings, using original network data for the Catholic Bishops’ Conference of England and Wales and the United States Conference of Catholic Bishops. These show how a network-informed approach may help with the urgent task of understanding the ecclesiastical cultures in which sexual abuse occurs, and/or is enabled, ignored, and covered up. Particular reference is made to Theodore McCarrick, the former DC Archbishop recently “dismissed from the clerical state”, and Michael Bransfield, Bishop Emeritus of Wheeling-Charleston. Commentators naturally use terms such as “protégé”, “clique”, “network”, and “kingmaker” when discussing both the McCarrick and Bransfield affairs, and church politics more generally: precisely such folk-descriptions of social and political life that SNA is designed to quantify and explain.
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Trampe, Leon. "Conference Report: Current International and Transnational Criminal Law in Africa – Practice, Challenges and Prospects". East African Journal of Law and Ethics 6, nr 1 (6.12.2023): 42–48. http://dx.doi.org/10.37284/eajle.6.1.1608.
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The African-German Research Network for Transnational Criminal Justice conducted its an-nual conference on 30th and 31st October and on 4th December 2020 online. The theme of the conference was “Current International and Transnational Criminal Law in Africa: Prac-tice, Challenges and Prospects”. The report gives a concise overview of the excellent paper abstracts and presentations of the conference, ranging from concepts of restorative justice and the implementation of international and national criminal offences to legal policy responses and prosecutions in Malawi, Nigeria, South Africa and Uganda and by the ICC. Several con-ference papers have been published in peer-reviewed law journals and a number of the pro-posals discussed have been partially implemented by national legislators
34
Ferreira, Reuberson, i Ney De Souza. "Os bispos e a Igreja do Brasil em Puebla. Memória de algumas contribuições para a III Conferência Geral do Episcopado Latino-Americano vistos há 40 anos de distância". Revista Eclesiástica Brasileira 79, nr 314 (18.12.2019): 713. http://dx.doi.org/10.29386/reb.v79i314.1910.
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O presente artigo tem por objetivo apontar a relação entre a III Conferência Geral do Episcopado Latino-Americano celebrada no final de janeiro e início de fevereiro de 1979 em Puebla de Los Angeles (México) e os Bispos do Brasil; indicar quem foram os Bispos do Brasil que de Puebla tomaram parte e em quais aspectos eles contribuíram. Tal colaboração será externada em duas vertentes. De um lado, a contribuição dos Bispos do Brasil enquanto Conferência Episcopal Nacional; de outro, a colaboração pessoal de prelados, especialmente Aloísio Lorscheider e Luciano Mendes de Almeida, que, ou por sua liderança natural no episcopado Latino-Americano ou por suas opções e testemunhos eclesiológicos, influíram profundamente em posições assumidas no Documento Final. A metodologia de pesquisa será da revisão de literatura. As fontes serão arquivos do CNBB, CELAM e publicações contemporâneas a conferência de 1979. Abstract: The purpose of this article is to point out the relationship between the Third General Conference of Latin American Episcopate held in late January and early February 1979 in Puebla de Los Angeles (Mexico) and the Bishops of Brazil; pointing out the bishops of Brazil who took part in Puebla and in what aspects they contributed. Such collaboration will be expressed in two parts. On the one hand, the contribution of the bishops of Brazil as National Episcopal Conference; On the other hand, the personal collaboration of prelates especially Aloísio Lorscheider and Luciano Mendes de Almeida who either by their natural leadership in the Latin American episcopate or by their ecclesiological options and testimonies have profoundly influenced positions assumed in the Final Document. The research methodology will be from the literature review. The sources will be archives from CNBB, CELAM and contemporary publications at the 1979 conference.Keywords: Puebla; Bishops of Brazil; Contribution; Final Document; Latin America.
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Friedland, Elaine A. "The Southern African Development Co-ordination Conference and the West: Co-operation or Conflict?" Journal of Modern African Studies 23, nr 2 (czerwiec 1985): 287–314. http://dx.doi.org/10.1017/s0022278x00000185.
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The Southern African Development Co-ordination Conference (S.A.D.C.C.) was established in 1979 to eliminate the economic dependence of Angola, Botswana, Lesotho, Malawi, Mozambique, Swaziland, Tanzania, Zambia, and Zimbabwe upon the Republic of South Africa, and to create regional self-reliance –that is, economic development and regional co-operation. To attain these goals, S.A.D.C.C. seeks financial and technical assistance from all possible public and private sources, inculding international commercial banks and industrial corporations.
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Janczewski, Zbigniew. "Sprawowanie sakramentu pokuty i pojednania w świetle prawa kanonicznego i liturgicznego z uwzględnieniem specyfiki warunków polskich". Prawo Kanoniczne 49, nr 1-2 (15.06.2006): 171–94. http://dx.doi.org/10.21697/pk.2006.49.1-2.07.
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Poland is a country where majority of inhabitants are faithful of Roman Catholic Church. That people relative frequently admit to the sacrament of penance ad reconciliation. Every day the priests be on duty in the confessionals. Particular difficult is to confess a few days before Easter and Christmas. Then near confessionals by all the days are very long queues of penitents. Under such circumstances Decision of Polish Episcopal Conference contained in the Ordo Paenitentiale recommends for example to use rite of reconciliation many penitents with individual confession and absolution. The minister can use also shortening rite of penance, apart from instruction for penitents. This elaboration shows also the situations when is necessary to refuse absolution or set aside absolution for the future.
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Panara, Carlo. "In the Name of God: State and Religion in Contemporary Italy". Religion & Human Rights 6, nr 1 (2011): 75–104. http://dx.doi.org/10.1163/187103211x543653.
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AbstractDuring the last few years the influence of the Catholic Church on law-making and government policies in Italy has dramatically increased. The Italian Episcopal Conference established a solid alliance with the Centre-Right led by the media tycoon Silvio Berlusconi. This political situation favoured the introduction of a number of hyper-conservative policies on ethical matters, from artificial insemination to abortion. In contrast, the influence of the Church was not significant in other key areas such as immigration policy. This article argues that the Church-inspired hyper-conservatism has led to the introduction of considerable restrictions to individual rights and freedoms. This situation is undermining the secular character of the Italian State and the original liberal-democratic inspiration of the Constitution.
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Hehir, J. Bryan. "There's No Deterring the Catholic Bishops". Ethics & International Affairs 3 (marzec 1989): 277–96. http://dx.doi.org/10.1111/j.1747-7093.1989.tb00223.x.
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This article uses two episcopal texts published by the National Conference of Catholic Bishops during the 1980s as a case study of the role of ethics in the foreign policy process. No longer a topic for theologians, philosophers, and lawyers alone, as in past decades, the morality of foreign affairs is now a matter of public discourse and political strategy. The size and social diversity of the Catholic church, the convergence of its stands on anti-communism and anti-nuclear weaponry, and the cosmic nature of the nuclear threat allowed the bishops to make transnational references reaching into all corners of the globe. The church-state exchange introduced the ethics of consequences and promoted moral debate about strategic foreign policy and deterrence.
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Miranda, Mário De França. "O desafio de Aparecida. Uma configuração eclesial para a América Latina". Revista Eclesiástica Brasileira 69, nr 273 (15.03.2019): 77. http://dx.doi.org/10.29386/reb.v69i273.1372.
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O documento de Aparecida representa um desafio para a Igreja. Pede uma mudança de mentalidade (conversão pastoral) por parte de todos. Contudo, o ardor missionário requerido só será uma realidade, se encontrar estruturas adequadas para sua realização. O texto parte de uma configuração eclesial histórica que ainda permanece na imaginação de muitos católicos, mesmo com toda novidade do Concílio Vaticano II. Distingue, em seguida, identidade teológica de configuração institucional da Igreja, mostra a importância da Igreja local para uma fé realmente vivida, e aborda o desafio posto pela Conferência Episcopal de Aparecida. Numa parte final são apresentadas três características de uma Igreja missionária: uma Igreja de místicos, de cristãos missionários e dos pobres.Abstract: The Aparecida Document represents a challenge for the Church. It asks for a change in mentality (a pastoral conversion) on everyone’s part. However, the required missionary ardour will only become true if it finds appropriate structures for its realization. The text starts off in the context of a historical ecclesial configuration that still remains in the imagination of many Catholics despite all the novelties of the Vatican II Council. Next, it distinguishes theological identity from the institutional configuration of the Church; it shows the significance of the local church for a truly experienced faith; and it confronts the challenge set by the Episcopal Conference in Aparecida. In a final section it presents three characteristics of a missionary Church: a Church of mystics, one of missionary Christians and one of the poor.
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Goncharov, Victor I., C. R. D. Halisi i Yevgeny Tarabrin. "Recommendations: Southern African Development Coordination Conference and African Security". Issue: A Journal of Opinion 17, nr 1 (1988): 37. http://dx.doi.org/10.1017/s0047160700500870.
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The overwhelmingly dominant regional power of southern Africa, South Africa, attempts to contain the political, economic, and military interdependence of neighboring states, irrespective of ideological preference. The Southern African Development Coordination Conference (SADCC) founded in 1980, is the response of the other states in the region to South Africa’s ambitions to maintain regional hegemony. Its nine member state are Angola, Botswana, Lesotho, Malawi, Mozambique, Swaziland, Tanzania, Zambia, and Zimbabwe, and an independent Namibia is expected to join. The specific objectives of SADCC, as stated in the 1980 Lusaka Declaration, are the reduction of economic dependence in general (not only on South Africa); the forging of links to create a genuinely meaningful and equitable system of regional integration; the mobilization of resources to support national, interstate, and regional policies; and concerted action to secure international cooperation for the purpose of economic liberation.
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Brighenti, Agenor. "POR UMA EVANGELIZAÇÃO REALMENTE NOVA". Perspectiva Teológica 45, nr 125 (24.10.2014): 83. http://dx.doi.org/10.20911/21768757v45n125p83/2013.
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A necessidade de uma "nova" evangelização se impõe diante do desafio de manter sempre viva e atual a novidade do Evangelho. Para remeter à origem da expressão, comumente refere-se a um discurso de João Paulo I I em uma Assembléia do Conselho Episcopal Latino-Americano, realizada no Haiti, em 1983. No entanto, "nova evangelização" é uma categoria que aparece já na Conferência de Medellín (1968), para expressar a exigência de levar adiante a renovação do Concilio Vaticano II (1962-1965), através de um novo modelo de pastoral: passar de uma "pastoral de conservação", com ênfase na sacramentalização (de cristandade), para uma pastoral transformadora, com ênfase na evangelização (de pós-cristandade). No entanto, a tradução mais fiel da exigência evangélica de que - para novos tempos, uma nova evangelização - , é a expressão "conversão pastoral", formulada pela Conferência de Santo Domingo (1992) e retomada na Conferência de Aparecida (2007). Ela acena para a superação de modelos de pastoral ultrapassados pela renovação do Concilio Vaticano I I e pela tradição latino-americana e que configuram, hoje, modelos de uma evangelização caduca no tempo e no espaço. ABSTRACT: The necessity for a "new" evangelization appears before the challenge of keeping alive and always current the novelty of the Gospel. To remember the origin of the expression, one commonly refers to a speech by John Paul I I in a Meeting of the Latin American Episcopal Council, held in Haiti, in 1983. However, "the new evangelization" is a category which already appears i n the Conference of Medellin (1968), to express the requirement to carry forward the renewal of the Second Vatican Council (1962-1965), through a new pastoral model: to pass from a "pastoral" of conservation, w i t h an emphasis on sacramentalization (of Christianity), to a pastoral of transformation, w i t h an emphasis on pastoral evangelization (post-Christianity). However, the most accurate translation of the evangelical requirement that - f o r new times, a new evangelization-, is the expression "pastoral conversion", formulated by the Santo Domingo Conference (1992) and incorporated in the Conference of Aparecida (2007). It beckons for overcoming of outdated pastoral models by the renewal of the Second Vatican Council and by the Latin American tradition and that configure, today, models of an evangelization lost in time and space.
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Fernández, José Ignacio. "Synodality in the Reception of the Second Vatican Council and Development of the Pastoral Orientations of the Chilean Bishops’ Conference, 1965–1985". Religions 14, nr 11 (31.10.2023): 1374. http://dx.doi.org/10.3390/rel14111374.
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After the Second Vatican Council, the Chilean bishops met in a plenary assembly during May 1968. As a result, the Episcopal Conference of Chile developed its first Pastoral Orientations (POs). Between 1968 and 1985, the Chilean Bishops produced eight different iterations of the POs. The ongoing development of the POs during this period reflected an emerging consensus across the various dioceses of the county. Five aspects of the POs in particular helped develop a synodal culture: (1) to reform the Church, (2) to establish the Church as an evangelizer and servant of humanity, (3) to opt for the base ecclesial communities as the local realization of the People of God, (4), to carry out the liturgical reform and diocesan synods, and (5) to develop intermediate forms of collegiality among the bishops.
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Kantor, Robert. "Administration of Ecclesiastical Temporal Goods in the Light of the Instructions of the Polish Episcopal Conference of 2015". Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 7, nr 1 (1.05.2017): 209. http://dx.doi.org/10.15633/pch.1989.
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Green, Thomas J. "CDF Circular Letter on Episcopal Conference Guidelines for Cases of Clerical Sexual Abuse of Minors: Some Initial Observations". Jurist: Studies in Church Law and Ministry 73, nr 1 (2013): 151–79. http://dx.doi.org/10.1353/jur.2013.0010.
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Scopinho, Sávio Carlos Desan. "Existe um catolicismo de base leiga? História do Laicato na América Latina e no Caribe (1498-1955)". Revista Eclesiástica Brasileira 70, nr 279 (25.02.2019): 602. http://dx.doi.org/10.29386/reb.v70i279.1137.
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Este artigo estuda a presença do laicato no catolicismo latino-americano, desde o início da colonização (1498) até a primeira metade do século XX. Nesse período, a Igreja Católica se estruturou de forma hierárquica, fazendo do leigo um “auxiliar do clero”, como declarou a I Conferência do Episcopado latino-americano (Rio de Janeiro – 1955). Portanto, o objetivo deste artigo é demonstrar que o leigo teve uma pseudo-autonomia no período colonial e foi colaborador da hierarquia, por meio da Ação Católica geral e especializada, no período de formação dos estados nacionais. Essa visão histórica contribui para entender as conclusões das Conferências Episcopais latino-americanas de Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies the presence of the laity in the Latin American Catholicism, from the beginning of colonization (1948) to the first half of the XX century. In this period, the Catholic Church has been structured in a hierarchic form, making the laity a “clergy auxiliary”, as stated by the First Latin American Episcopal Conference (Rio de Janeiro – 1955). Therefore, the objective of this article is to demonstrate that the laity had pseudo-autonomy in the colonial period and also, was a collaborator of hierarchy, through the General and Specialized Catholic Action, in the period of formation of the national states. This historical view helps to understand the conclusions of the Latin American Episcopal Conferences in Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), regarding the role of laity inside the Church and the society.
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Kołodziej, Marcin. "Adaptations in the Polish Rites of the Sacrament of Marriage". Teologia i Człowiek 61, nr 1 (30.06.2023): 101–15. http://dx.doi.org/10.12775/ticz.2023.006.
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One of the issues raised by the Second Vatican Council was the need to revise the liturgical books that had been used until that time. The ritual of the sacrament of marriage was the first to undergo this process. The editio typica was prepared, and, following the promulgation of the Code of Canon Law in 1983, the Holy See published the second model edition of the ritual in question. The Polish version of the rites of the sacrament of marriage was developed on the basis of the Latin book, using historical sets of liturgical books from the nation. By virtue of the authority granted by the legislator, the Polish Episcopal Conference incorporated liturgical adaptations relevant to Poland into the ritual. With adherence to the indications included in the editio typica, the formularies and ceremonies established domestically were taken into consideration.
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Zito, Carla. "Parish Churches, Patrimony of the Community or of the Diocese?" Actas de Arquitectura Religiosa Contemporánea 6 (3.04.2020): 182–93. http://dx.doi.org/10.17979/aarc.2019.6.0.6238.
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My intervention was born as a reflection on the Census of churches of Turin diocese, organized by the CEI (Italian Episcopal Conference). Through my studies, I’ve observed the case of Turin ecclesiastical heritage built in the second half of the 20th century. A great number of places of worship have changed their historical validity due to arbitrariness of choices and interventions.I’ve always supported the thesis that this religious buildings are an important patrimony for the urban history and expression of the pastoral liturgy of the diocese in Italy and that the community is fundamental to the birth and the management of a parish centre. Now I think that it is necessary to consolidate project strategies and fix best-practices to preserve the ecclesiastic heritage from everyone’s action.Generally speaking, what contemporary buildings can be part of the Church heritage? How far can priests and communities decide, independently, to intervene?
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Cohen, Samuel. "Studying Disaster in Late Antiquity". Studies in Late Antiquity 8, nr 1 (2024): 1–11. http://dx.doi.org/10.1525/sla.2024.8.1.1.
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This introduction frames a collection of four papers, originally presented at the 13th Shifting Frontiers in Late Antiquity conference, that examine late antique episcopal responses to disaster, typically military defeats caused by the barbarians. To contextualize what follows, this essay begins by introducing various ways disaster researchers define disaster, as well as the related concepts of hazard and vulnerability. The paper also examines several terminological and methodological challenges associated with the application of modern disaster studies to the ancient world. Importantly, disasters cannot be separated from their social context. Indeed, thinking of disasters as social phenomena encourages historians to look beyond the disaster events themselves, to consider why and how those in power reacted (or failed to react) and what the experience was like for the individuals who lived through them. Finally, this essay serves as an argument against the simplistic association of the period of Late Antiquity with disaster.
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Prokop, Krzysztof. "Konkordatowo-ustawowa forma konsensualnej regulacji stosunków między Rzecząpospolitą Polską a Kościołem katolickim w świetle art. 25 ust. 4 Konstytucji z 1997 r." Kościół i Prawo 13, nr 1 (26.06.2024): 103–18. http://dx.doi.org/10.18290/kip2024.7.
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The article discusses possible directions of interpretation of Article 25(4) of the Constitution of the Republic of Poland. It constitutes (together with Article 25(5)) the basis for the constitutional principle of consensual regulation of relations between the state and churches and other religious organizations. In the case of the Roman Catholic Church, the formal and legal expression of the implementation of this principle is the validity of the Concordat of 1993, i.e. an international agreement concluded with the Holy See defining relations between the Republic of Poland and the Roman Catholic Church. The provisions of the Concordat are supplemented by statutes that should be adopted following the conclusion of a treaty, or at least an agreement, with the Polish Episcopal Conference. In a similar way, the relations between the Republic of Poland and other Churches and religious organizations are determined by statutes.
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Munthali, Josephine. "The Education of Girls in Malawi: Access and Retention". Scottish Educational Review 36, nr 1 (18.03.2004): 45–57. http://dx.doi.org/10.1163/27730840-03601006.
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Governments and aid donor agencies worldwide have acknowledged the importance of female literacy as a prerequisite for development. At the Jomtien Conference (1990) the importance of universal education was delineated in the policy Education for All (EFA). Indeed, EFA is seen as a strategy for introducing children, especially girls, to conventional schooling. Whilst some progress has been made, retention of girls in schools presents a major obstacle to the fulfilment of the EFA vision, especially in Sub-Saharan Africa including Malawi. External policies such as EFA are questionable in a country such as Malawi, which is one of the poorest countries in the world. Achieving the original Jomtien vision of EFA is a particularly daunting challenge with a poor economic environment, inhibiting cultural influences and a low quality primary education system. This article is based on research, which emerged from a concern about the quality and sustainability of educational programmes for female education in Malawi. It has been apparent that whilst there have been many positive developments in the implementation of EFA policy, there still remain various obstacles to the development and implementation of Education for All (EFA) in the Malawian context attributable to inadequancies and inefficiencies in the primary education system. Furthermore, the impact of the HIV/AIDS epidemic is also affecting progress in the education sector. The move towards the achievement of EFA policy is therefore, being constrained by a number of factors explored in this article.