Artykuły w czasopismach na temat „Presence of Christ in church and world”
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Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity". Horizons 37, nr 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.
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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.
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East, Brad. "An undefensive presence: the mission and identity of the church in Kathryn Tanner and John Howard Yoder". Scottish Journal of Theology 68, nr 3 (7.07.2015): 327–44. http://dx.doi.org/10.1017/s0036930615000137.
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AbstractThis article proposes looking to Kathryn Tanner and John Howard Yoder as resources for moving beyond a stalemate in recent ecclesiology which locates competing centres of gravity in either church or world. By contrast, Tanner and Yoder locate that centre outside of both church and world: in God, who ‘was in Christ, reconciling the world to himself . . . and entrusting to us the message of reconciliation’ (2 Cor 5:19). Accordingly, they articulate a vision of the church in the world whose posture is wholly, and constitutively, undefensive: a community free of the violence – actual, rhetorical or otherwise – produced by anxiety about securing its place vis-à-vis the wider society. Tanner envisages the church as a graced community of argument founded and sustained by God's cosmos-wide generosity in Christ, unconcerned with itself as such and instead intent on the world's good. In Yoder's case, his christological pacifism undergirds a church whose politics are Jesus' own, and which therefore seeks, forsaking all coercion, to embody God's eschatological peace in and for the world. These accounts share three theological moves in common. First is a Barthian priority of divine transcendence, whereby neither God, nor the gospel, nor the world is put in jeopardy by the church's fallibility (human or sinful). Second is a non-foundationalist commitment to social-historical process, to the particularities of context which constantly form (and reform) the church as a creature in time and space. Third is the generative root of all: the incarnation of God the Word. Insofar as the church is christocentric, it is by grace turned out to the world in commissioned blessing. The result is an account of the church as at once eccentric (its life hid with Christ in God) and firmly rooted in the messy realities of the here and now – realities just as present within the church as outside of it. To be sure, Tanner and Yoder are different theologians with different methods and ends; where Tanner perhaps lacks a sufficient theology of peoplehood, Yoder's ecclesiology verges at times on the heroic or ideal. Nevertheless, brought together in this way they make for productive partners in non-alarmist ecclesiology, freeing the church to fulfil its calling to serve and bless the world, even as it leaves its borders unsecured, because its faith abides not in itself but in God.
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Potgieter, Annette. "Digitalisation and the church – A corporeal understanding of church and the influence of technology". STJ | Stellenbosch Theological Journal 5, nr 3 (21.01.2020): 561–76. http://dx.doi.org/10.17570/stj.2019.v5n3.a26.
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We live in a digital era, where connection and connectivity move away from physical presence, but find shape in online communities and forums. This trend extends from the secular world into the religious experience, as can be seen from examples such as E-kerk (E-Church). The body is a vehicle through which Paul defines the church and the medium through which Christians live a new life in Christ. Virtual communities, however, lack bodily presence and thus the tactile experience of the Lord’s Supper and the communal aspects of baptism. This raises the question whether it is possible for an individual to participate online in the body of Christ and if so, how?
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Koopman, Nico. "Vulnerable Church in a Vulnerable World? Towards an Ecclesiology of Vulnerability". Journal of Reformed Theology 2, nr 3 (2008): 240–54. http://dx.doi.org/10.1163/156973108x333731.
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AbstractThis essay argues that the faithfulness of the church in a world with so many vulnerabilities entails that she acknowledges her own vulnerability and frailty. This ecclesial vulnerability is based in the vulnerability of the triune God to whom she witnesses, as well as in the vulnerability of human beings. On the basis of this trinitarian and anthropological vulnerability, suggestions are made regarding the nature, attitude, and public calling of the church. As witnesses and disciples of Jesus Christ, the church has a threefold presence in public life; namely, to be vulnerable prophets, priests, and royals. A vulnerable church is a faithful church, and therefore, a relevant church.
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Sibori, Ireneus, Antonius Denny Firmanto i Nanik Wijiyati Aluwesia. "KAUM AWAM SEBAGAI “GARAM DAN TERANG DUNIA” DI ZAMAN TEKNOLOGI DIGITAL". Lumen Veritatis: Jurnal Filsafat dan Teologi 13, nr 1 (1.04.2022): 25–43. http://dx.doi.org/10.30822/lumenveritatis.v13i1.2000.
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The Industrial Revolution 4.0 changed the work system, mindset and face of the world. In an era that is no longer the same, digital technology is growing rapidly. This change presents a new challenge for the Catholic Church in its existence in the midst of the world. The Church recognizes this change and seeks to use technological advances as a means of proclaiming God's love. In this case, the Church tries to invite Catholic laity to rise up and answer the call of Christ. The laity are the ones who are called. Since receiving baptism they have all been called to be salt and light to their fellowmen. Yet the laity often mistake that they have the lower dignity of the priests and are not worthy to be preachers of Christ. The Catholic Church tries to make people realize that they have the same dignity as children of God. They are also called people. They are a mirror image of the face of Christ in the midst of the world. Their presence in direct contact with the world is the hope that the love of Christ will be felt by all nations. In this era of industrial revolution 4.0, common people are expected to become salt and light for others. The methodology I use in this paper is data collection by means of questionnaires and literature study of various books and articles related to the title of this research. The findings in this paper are that Catholic laypeople are still less aware of their role as salt and light especially in the era of the 4.0 industrial revolution. Therefore the Catholic Church must do more to raise up the laity in answering the call of Jesus Christ as the salt and light of the world.
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van Eijk, Ton. "Sacrament of the Kingdom of God". Exchange 37, nr 4 (2008): 508–16. http://dx.doi.org/10.1163/157254308x340431.
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AbstractThis third text issuing from the Catholic/Reformed dialogue reverts to the first, The Presence of Christ in Church and World (1977). But the focus has undoubtedly changed from Christ to the Kingdom. The present text also sheds light on the Church as the pivotal theme of the second result of this dialogue, Towards a Common Understanding of the Church (1990). By viewing the Church in the wider perspective of the Kingdom the authors of the text declare themselves able to confirm their assessment in the second text that 'sacrament of grace' and 'creation of the Word' are complementary qualifications of the church. However, the question that seems not satisfactorily answered yet is, whether and in what sense all ecclesial activities can be called sacramental.
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Parhusip, Parsaoran. "Inkarnasi: Perwujudan Kasih Allah yang Membela, Membebaskan, dan Mengangkat Martabat Manusia". MELINTAS 35, nr 3 (4.03.2021): 316–33. http://dx.doi.org/10.26593/mel.v35i3.4663.316-333.
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In Christianity, incarnation marks the culmination of the manifestation of God’s love in the world. Through the historical presence of Jesus Christ in the world, salvation is made possible. The salvation of human beings not only addresses worldly issues, but also restores their inner dignity as God’s creation. The Christian doctrine of incarnation gives hope to those who are in the situation of oppression, suffering, and injustice. The presence of Jesus Christ through the incarnation realises God’s love in defending, saving, liberating, and elevating human dignity. This article sees incarnation as an event in which God’s act of love is experienced by human beings. This event needs to be echoed by the Church today in its mission to proclaim the Kingdom of God. The event of incarnation brings the image of the Church as God’s people who are liberated while still in pilgrimage on earth.
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Tomatala, Yakob. "Gereja Yang Visioner dan Misioner di Tengah Dunia yang Berubah". Integritas: Jurnal Teologi 2, nr 2 (31.12.2020): 127–39. http://dx.doi.org/10.47628/ijt.v2i2.48.
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The topic surrounding the visionary and missionary nature of the church is an ongoing discussion, which in turn could help churches in general to articulate the importance, responsibility, and role of the church. The entire dimension of being a Church have to be understood in order to give meaning for its presence on earth. When Jesus Christ said, “they (the Church) are being in the world, …..they (the Church) are being for the world (John 17:11b; 16b), He was referring to the complete substance of the Church. This reality underlies the fact that “the church have a heavenly body, but the church is also in the world therefore it has to be down to earth. Having a comprehensive understanding of this matter is important, to where this will enable the church to position itself accordingly in its respective context. With this knowledge and perspective, the Church can prove that it has “a visionary and missionary nature” to mark its presence as an instrument of God’s grace for the world with the right attitude and self positioning within the appropriate context with today’s condition.
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Zgraja, Brunon. "Symbolika księżyca w Enarrationes in psalmos św. Augustyna". Vox Patrum 69 (16.12.2018): 735–53. http://dx.doi.org/10.31743/vp.3284.
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The present article proves that Augustine, explaining in Enarrationes in Psalmos the texts of Psalms, does not treat references occurig in them, to the moon merely as a part of the descriptions of beauty of the created world, but tries to perceive in it a hidden meaning, the disclosure of which serves the interpreation of different theological questions. For the bishop of Hippo, the moon is a metaphor of God the Creator, of Christ, of the Church and of the human being. With reference to God the Creator, the moon is to remind Christians, that God creating everything as being good and beautiful, He himself is the Good and the Beauty. Furthermore, the motive of the moon is to point to God’s self-sufficiency, his freedom and independence. The moon as metaphor of Christ, in turn, allows to perceive in Him the true God who, through the event of Incarnation, revealed to the human being the eternal plan of salvation. The ecclesiological dimension of the symbolism of the moon, however, introduces the concept of the beginnings of the Church, points out to its persecutions and to the presence of sinful people in it. What’s more, the moon-Church is the mystical Body of Christ and Christi s its Head. It is, furthermore, a Glorious Church that will be reigning with Christ for ever. Through the antropological dimension of the figure of the moon, Augustine exposes to the listeners of his sermons the truth about human fragility, corporality and mortality, moral inconstancy and a necessity for gaining more and more perfection with the suport of the Holy Spirit. The moon is salso to direct the human thinking at the truth of resurrection.
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Banaszak, Artur. "Evangelization Through Social Media – Opportunities and Threats to the Religious Life of an Individual and Community". Kościół i Prawo 11, nr 2 (30.12.2022): 45–62. http://dx.doi.org/10.18290/kip22112.3.
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Evangelization is a task and mission commissioned by Christ to the Church as an institution, but it is also the task of every member of the community of believers. Christ calls us to go with the good news wherever there is a person. Today’s human being lives in two worlds – the real one, but also in the digital one. Therefore, it is important that the process of evangelization takes place not only in a traditional way in the real world, but also that the Gospel is present in the digital world. The subject of this article is the issue of on-line evangelization, including the use of social media. The aim is to show that the presence of the Gospel in the digital world is necessary, but it carries many opportunities and threats.
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SPARN, WALTER. "Discovering the Presence of Christ in the World: A Response to Wolfgang Klausnitzer [1]". Ecclesiology 2, nr 2 (2006): 167–72. http://dx.doi.org/10.1163/174553206x00034.
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Abstract<title> ABSTRACT </title>WalterSparn offers aresponseto Wolfgang Klausnitzer'spaperfor the sixtieth anniversary ofDietrich Bonhoeffer's death.Sparnis ingeneral agreement withKlausnitzer's interpretation.Sparn emphasises theneedtore-understand Bonhoeffer's polemicagainst 'religion'.He isalsoinagreement withKlausnitzer insituating Bonhoefferin relationto the current paradigm shiftin BiblicalStudies. Sparn elucidatesBonhoeffer's understandingof the Church as ahermeneuticalcommunity, as well as the consequences for the churchesintermsofradicalchange. Sparniscontent to endorse theunderstandingthatBonhoeffershares withIgnatius LoyolaandMartin Luther intheheritageof devotio moderna. But he challenges Klausnitzer's appeal to Rahner's transcendental 'original experience'.
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COLLINS, PAUL M. "Discovering the Presence of Christ in the World: A Response to Wolfgang Klausnitzer [2]". Ecclesiology 2, nr 2 (2006): 173–77. http://dx.doi.org/10.1163/174553206x00043.
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Abstract<title> ABSTRACT </title>PaulCollins offers aresponsetoWolfgang Klausnitzer's paper for the sixtieth anniversaryofDietrich Bonhoeffer's death.Collins takesup his referencetoRahner'sappeal to 'Mystagogy' andreflectsonBonhoeffer'sownuseof the terminology andpracticeof ChristianInitiation inthe early Church,in hisappeal to the Arkandisziplin. These reflections are drawn together in the light of postmodern philosophy and the call to 'think otherwise'. In conclusion Bonheoffer's challenge to the theological status quo of his own day is applied to the contemporary situation.
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Echert, Michail Iulian. "The Paradox of being Christian in Globalized Society". DIALOG TEOLOGIC XXIV, nr 48 (1.12.2021): 68–77. http://dx.doi.org/10.53438/tsam7898.
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Globalization, a phenomenon that initially manifested itself on the economic level, then on the social and cultural one, contributed decisively to the formation of this consciousness by bringing states closer together and strengthening their relations. Thus, we are dealing with an increase in interdependence, of the interaction between peoples around the world (economic, financial, military, tourism, educational) which has subsequently evolved into an accentuated interdependence between people. The Church is called to watch over these problems and to help the states, through the light of the gospel, to solve the truth. Even if some forces manifest themselves against the Church’s position in the contemporary world, the values that the Church proposes can help to develop another, more humane globalization that defends human dignity and promotes the progress of people. The Church received the mandate from Christ to carry on her loving work, understanding the salvation brought by Christ as a transformation of the social, political, and economic order. Thanks to the assistance of the Holy Spirit, the Church recognizes God’s plan that encompasses the entire human race and that envisions the union of all, in the paschal mystery of Christ, in the Kingdom of God, proclaimed as the sign of Christ’s reign over the entire universe. The mission of the Church is to fulfil the mandate of proclaiming the Kingdom of God and to anticipate its presence amid the community, leading the entire creation to its fulfilment in the Kingdom of God. The Church cannot remain indifferent to the problems faced by people’s families; therefore, it cannot provide a more telling proof of its solidarity, respect and love for the whole family of people than by establishing with it is a dialogue about these various issues.
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Vukoszávlyev, Zorán. "Perception of Latin America’s church architecture in the time of II Vatican Council". Actas de Arquitectura Religiosa Contemporánea 4 (16.02.2017): 46–53. http://dx.doi.org/10.17979/aarc.2015.4.0.5118.
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Events of World War II resulted in significant social changes from 1945. This is considered to be the main motive behind the attempts for transforming the Catholic sacral space, defining the Christ-centered Church. While in most parts of the Catholic world it was a result of a natural, internal process, these changes didn’t make an effect in the Eastern European countries occupied by the Soviet Union, because religion and religiousness became persecuted under the newly established world order. The political powers professing atheist ideology and communist concepts considered the Church as the main power opponent of their own system. Not only in ideological sense, but also because of the Holy See’s organizational structure that spans state borders. The article interprets the presence of the effects of liturgic reforms, in correspondence with the Eastern politics of the Holy See.
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Wilson, Kenneth. "What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin". Ecclesiology 9, nr 1 (2013): 66–74. http://dx.doi.org/10.1163/17455316-00901006.
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Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.
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Witczyk, Henryk. "Od Ewangelii o Jezusie pełnym mocy do Ewangelii krzyża". Verbum Vitae 2 (14.12.2002): 201–22. http://dx.doi.org/10.31743/vv.1347.
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Four genres of the original Gospel kerygma present images of Christ in the New Testament, each portraying the face of Jesus in their historical-literary context. John the Baptist teaches about Gods judgement in the presence of the Saviour from Nazareth, who will baptise in the Holy Spirit and fire. Jesus preaches the Good News of conversion and forgiveness, and is the one who has come to bring Gods goodness and love, inviting men to a new life and salvation. Peter proclaims the Gospel at Pentecost as the full revelation of Gods power shown by the presence of Jesus risen from the dead. Paul is rejected by the Greek intelligentsia in Athens for teaching these same truths of Jesus death and resurrection. His Gospel message becomes the proclamation of Jesus cross, the loving death of Christ, which is the beginning of the Good News of salvation for the world. For Paul, Christs resurrection stems from his death on the cross, a loving sacrifice. All Christians must meditate on and teach of Christs cross in order to build the Church today just as the first apostles did when bringing the Good News of salvation with its full power to convert the hearts of people.
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Domaszk, Arkadiusz. "Nowe horyzonty misji „Ad gentes” – normy prawa kanonicznego". Prawo Kanoniczne 53, nr 1-2 (9.01.2010): 21–40. http://dx.doi.org/10.21697/pk.2010.53.1-2.02.
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The mission of Church directed to non- believers didn’t finish. It still lasts. The mission ad gentes is topical, because 4 million people hadn’t believed in Jesus Christ. Also series of Magisterium of the Church documents from the last decades affirm the need to continue missionary work, including traditional distinguishing countries or missionary areas. At the same time the change of the modern world significantly influence on other parallel picture of the mission ad gentes. The processes of developing large cities and agglomerations as well as migrations of people constitute new challenge to Church and its Gospel ministry. These are new horizons of the mission ad gentes. Also the world of social mass media and other cultural areopaguses of the modern world belong to those new missionary spaces. The missionary work of Church (ad gentes) is present for a long time in common law (e.g. The Code of Canon Law 1983 and numerous instructions about above mentioned) and in particular law. Whereas the issue considering new missionary horizons, pointed out in Magisterium of the Church documents, is only partly regulated by the canon law. Pastoral activities have to respond to new challenges (large cities and the migration) as well as to presence of non- Christians in traditionally Christian countries. The Church uses social mass media in evangelization. It finds it response additionally in the canon law. The idea (on a legal ground) of introducing the Gospel into the media environment or other cultural spaces is less noticeable.
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Larson-Miller, Lizette. "Reality of presence in virtually mediated sacramentality: has sacramental theology sustained us?" Anglican Theological Review 104, nr 1 (4.01.2022): 37–53. http://dx.doi.org/10.1177/00033286211060329.
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The global pandemic has impacted the liturgical life of the church by forcing worshiping communities to turn to online liturgies in lieu of gathering together as the body of Christ in one place and time. But the ongoing theological reflection has been particularly concerned with sacramental liturgy online. How can incarnate matter-filled ecclesial sacraments be celebrated without being “in-person”? This article suggests that the ritual and sacramental effects of the pandemic brought an already-existing lack of catechesis on sacramental theology to the surface by exploring two connected conversations: on the one hand, eucharistic theology and the meaning of “real presence” in a time of Internet religion, and on the other hand, the effects of the insidious inculturation of consumerism and commodification highlighted in the “liturgy on demand” world of online ritual and ritual online.
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Bilodid, Volodymyr. "THE HOLY TRINITY OF HRYGORIY SKOVORODA". Journal of V. N. Karazin Kharkiv National University, Series "Philosophy. Philosophical Peripeteias", nr 64 (30.06.2021): 24–36. http://dx.doi.org/10.26565/2226-0994-2021-64-3.
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The article is devoted to the study of a problem, which has not yet been noticed for the one that deserves in-depth study that is divergences between Н. Skovoroda and the Christian Church in the sense of The Holy Trinity. To reproduce the whole context of problems in this article, some phases, paradoxes and features of formation of the relevant church dogma were traced the attention is drawn to the fact, that the doctrine of the Trinity of God contained in the Christian Scriptures (The Bible) is implicit and received a conceptual explication in patristic and in the decisions of the Ecumenical Councils. The trinary God was established in Christianity when, after the centennial discussions, the church recognized Jesus Christ as God. The opinion, that the church-Christian doctrine is based on theism and The Skovoroda's doctrine on pantheism is manifested. The former one is based on the transcendent God, and the latter one on the immanentization of transcendence, the church divides by the nature of the Creator and the Creation, but Skovoroda brings them together. This fundamental difference in metaphysical and theological positions of parties is seen as a factor that creates significant differences in theology, Christology and triadology. Skovoroda’s God is the God of mystics. According to the experience of the philosopher, He is not only outside the world and person, but also inside them, holding them together. This theological immanence determines the Christological one. Skovoroda’s universal Christ (was taken separately from the Jesus-man) is the God's presence, or God's truth of the Man in man. The church teaches about only one Son of God and Skovoroda about the potential ability to God’s adoption and the transformation of each person into Christ, and therefore about "Holy Family," whose representatives are (Moses, Elijah, etc.) realized this potential to Jesus. The author finds the keys to Skovoroda’s triadology primarily in the catechism of the philosopher (in the "Initial Door…") and his last dialogue (in "The Serpent Flood"). According to the conclusions of the study, Skovoroda’s God was not the orthodox God-Trinary God of Christians, but, obviously, “the One true God” (John 17: 3) of Jesus Christ himself. Therefore, made consistent with faith in this God Trinary God, which sometimes doubles as a semi-hidden "internal one", based on pantheism and non-canonical Christology, and the "upper one", which is terminologically similar to the triadology of Nikeo of Constantinople’s symbol of faith.
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Bublik, Olga. "Religious component of Soviet ideology as a factor influencing society". Bulletin of Luhansk Taras Shevchenko National University, nr 6 (337) (2020): 109–16. http://dx.doi.org/10.12958/2227-2844-2020-6(337)-109-116.
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The article comprehensively considers the religious component inherent in the development of the Soviet ideological model, the implementation of which began in the 20s of the twentieth century. The aim of the article is a detailed consideration of the religious component of Soviet ideology as a factor in strengthening the Bolshevik influence on the masses, especially during the formation of the Soviet state – 20's – early 30's. According to the author, establishing their own regime, the Bolsheviks tried to establish it as an alternative to the ruling before their coming to power in the USSR Christian Orthodox Church. This was the reason for the way of presenting to society the canons of Soviet ideology, which was based on the involvement of old methods of spreading the Christian religion. As a result of the study, the author concludes that Bolshevism is not just and not so much with the ideological and political movement as with religion. There is a clear substitution in Soviet ideology: just as the Church of Christ was founded on faith in Jesus Christ, so the Bolshevik Party-Church and the new people created had to be based on Lenin, even on his „immortal” body. The author notes that it is no coincidence that the tribunes of the highest ranks of the party and government were created on the mausoleum, above Lenin's body – a direct parallel to the Throne of the Orthodox Church, near which only the clergy can be chosen and which necessarily contains the relics of the saint. The main postulates of Bolshevik atheism were: belief in a bright future „kingdom of God”, belief in the evolutionary origin of man; worship of founders, teachers; the presence of a universal ideology; the idea of world revolution (missionary activity); irreconcilable hostility to other ideologies; the presence of its „clergy” - the party apparatus and the „Inquisition” – the punitive authorities.
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Stache, Kristine. "Stories that Shape an Understanding of God’s Mission in the World". Ecclesial Futures 1, nr 1 (1.06.2020): 50–68. http://dx.doi.org/10.54195/ef12052.
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Stories collected through interviews with thirty visionary leaders in the ELCA give us a glimpse at how leaders understand God at work in the communities they serve and the way they lead. Through these stories, a theological claim is heard loud and clear: God is up to something in the world and we are called to participate in God’s mission in some form as faithful, hopeful ministry leaders. These sacred stories, filled with faith and doubt, hope and fear, courage and vulnerability push and pull the leaders interviewed into a life with Christ to be a transformative presence to and with others. These voices describe a different picture of church than much of the current data showing a decline in denominational adherence. Findings from two of the themes explored in this project will be share in this article: community and leadership.
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Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku". Ius Matrimoniale 30, nr 2 (15.04.2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.
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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church.
The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man.
The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.
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Proniewski, Andrzej. "Charismatic Phenomena and Spiritual Discernment". Rocznik Teologii Katolickiej 20 (2021): 73–87. http://dx.doi.org/10.15290/rtk.2021.20.04.
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Within the Church, the living presence of the Holy Spirit fosters dynamism in the spiritual lives of believes who are entrusted with the task to remain faithful to the Gospel message as they carry out their mission in the world. The Holy Spirit awakens in those who believe enthusiasm in professing the faith as well as the courage to follow Christ, strengthens charity and leads the faithful toward greater unity within the community of the Church. In the Holy Spirit’s power, individual believers enjoy the charismatic privilege of His influence, which is manifested in their experience of His extraordinary gifts. The ability to discern these gifts is contingent on the ability to conceptualize them. This article, which discusses charismatic phenomena and spiritual dis cernment, presents how one can understand and interpret both in the spirit of the Catholic Church’s doctrine.
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van Oudtshoorn, Andre. "Prayer and Practical Theology". International Journal of Practical Theology 16, nr 2 (maj 2013): 285–303. http://dx.doi.org/10.1515/ijpt-2012-0018.
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Abstract The command to pray invites believers to critically engage with their broken reality with a view of transforming it in the light of the new reality in which they participate in Christ. Practical theology, operating in the context of the bi-polar and tense relationship between theory and praxis, should be expanded to accommodate prayer as the inner mode of its operations to embrace the existential dimension of the faith praxis, instead of simply limiting itself to a socio-scientific empirically based descriptive paradigm. This implies that practical theology has to be embedded within the church as the domain of faith. Prayer, understood within the context of practical theology, offers a critique of theological theories that do not adequately address the implications for God, the world and believers inherent in the new anthropological status that the invitation to pray confers on those who pray. Prayer also critiques the existing praxis in three ways: it is, firstly, a transformational act in itself; it, secondly, acknowledges its own inadequacy to accomplish the needed transformation and is thus able to critique its own methodologies and practices; and, thirdly, it continues to hope for the transformation of the existing praxis based on the promise of the presence of God in and through the Spirit of Christ in the church. In looking beyond the existing praxis to God, believers are called to continually work and pray for signs of the coming Kingdom to be realised within their world.
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Winardi, Daniel. "JOHN CALVIN DAN PERJAMUAN KUDUS: SEBUAH PROPOSAL BAGI PRAKTIK DI GEREJA BETHEL INDONESIA". Way Jurnal Teologi dan Kependidikan 9, nr 1 (29.04.2023): 1–17. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v9i1.105.
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This research intends to give a proposal concerning the practice of the holy communion in Gereja Bethel Indonesia (GBI) based on John Calvin’s theological thought. As one of the largest Pentecostal church in Indonesia and even further, as a Holy Spirit-centered church, GBI has not yet given a ‘room’ for Holy Spirit to unite the church with Christ through holy communion. In general, the holy communion practice is done as a memorial act upon His crucifixion that not only save the world, but also able to heal physical ailments. This study is using literature study to explore some material sources from GBI that contain the church’s doctrine, the primary source of John Calvin’s theological idea from his writings, and also secondary sources from theologians that has been exploring this issue. The researcher’s perspective and experience of being a member of GBI also cannot be dismissed to contribute in this study. I argue two things: 1) that Calvin’s theology on ‘spiritual presence’ about the union with Christ through the work of the Holy Spirit can be a beneficial contribution to the practice of the holy communion in GBI and it is not conflicting each other, considering the work of the Holy Spirit is a central doctrine in the life of Pentecostal congregation; 2) The act of faith in the GBI context might be a necessary role in believing the work of the Holy Spirit in holy communion. Researcher also give some potential challenges and solutions to consider in doing this proposal.
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KLAUSNITZER, WOLFGANG. "Discovering the Presence of Christ in the World: Dietrich Bonhoeffer's Contribution to the Discussion on the Authority of the Bible in the Church". Ecclesiology 2, nr 2 (2006): 155–66. http://dx.doi.org/10.1163/174553206x00025.
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Abstract<title> ABSTRACT </title>How should we commemorate Bonhoeffer in this anniversary year of his execution? While Bonhoeffer's legacy has been contested, especially in German theology, and his theological influence has declined, we continue to be fascinated by him as a person. Bonhoeffer's life and death is a paradigm of the right relationship between faith and practice, i.e. of discipleship. This can be linked to developments in biblical hermeneutics that stress the original context of the text and the need for a response by the reader to bring out its relevance. Bonhoeffer's ecumenical significance is evidenced by his affinity to Karl Rahner ― both affirmed the prior unacknowledged presence of Christ in the secular world - and to the Ignatian Exercises.
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Gomes, Tiago de Fraga. "cuidado pastoral da Igreja como sinal de esperança em tempos de crise". Revista Eclesiástica Brasileira 82, nr 323 (8.11.2022): 547–68. http://dx.doi.org/10.29386/reb.v82i323.4425.
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Uma Igreja centrada em Cristo, toma consciência do mistério que a fundamenta, colocando-se diante da sociedade como servidora da vida através da prática do cuidado pastoral. O mundo atual, com seus desafios, requer da Igreja uma postura de abertura e atualização constante para que ela possa corresponder aos anseios e às necessidades do ser humano em crise. A Igreja só será um sinal de esperança na medida em que buscar resplandecer a luz de Cristo. O presente artigo trabalha o tema do cuidado pastoral da Igreja como expressão do próprio cuidado de Deus pela humanidade, expresso na economia da salvação, que ganha, na Igreja, um instrumento eficaz, capaz de ser sinal de esperança para a humanidade, especialmente, em tempos de crise.
Palavras-chave: Cuidado Pastoral; Igreja; Esperança; Crise.
Abstract: A Church centered on Christ, aware of the mystery that is fundamental, placing itself before society as a servant of life through the practice of pastoral care. The current world, with its challenges, requires an attitude of openness and constant updating from the Church so that it can respond to the desires and needs of the human being in crisis. The Church will only be a sign of hope as it seeks to shine in the light of Christ. This article deals with the theme of the pastoral care of the Church as an expression of God’s own care for humanity expressed in the economy of salvation, which gains in the Church an effective instrument, capable of being a sign of hope for humanity, especially in times of crisis.
Keywords: Pastoral Care; Church; Hope; Crisis.
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Parish, Helen L. "‘By this mark you shall know him’: clerical celibacy and Antichrist in English Reformation polemic". Studies in Church History 33 (1997): 253–66. http://dx.doi.org/10.1017/s0424208400013280.
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‘Antichrist’, wrote William Tyndale in 1528, ‘is not an outward thyng, that is to say a man that should sode[n]ly appeare with wonders as our fathers talked of him. No, verely, for Antichrist is a spirituall thing. And this is as much to say as agaynst Christ, ye one that preacheth against Christ.’ Such a definition of Antichrist marked a departure from the traditional medieval legend, which was based upon the prophecy of a single future figure of evil. This new image of Antichrist as a permanent and spiritual presence in the world is a central feature of English Protestant polemic, informing interpretations of both biblical prophecies, and the history of the Church. It was not history which engendered right understanding of Scripture, but Scripture that offered the means of interpreting the past. The Bible offered paradigms for the understanding of history because it was the embodiment of divine truth, which was irreproachable and immutable. In the words of John Bale, ‘yet is the text a light to the chronicles, and not the chronicles to the text’.
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Niemandt, Nelus. "The Missio Dei as Flourishing Life". Ecclesial Futures 1, nr 1 (1.06.2020): 11–30. http://dx.doi.org/10.54195/ef12050.
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The idea of flourishing life has become one of the most important concepts in theological discourse, understanding human flourishing as at the heart of the Christian gospel. This literature and document-based research links the concept of flourishing life with the missio Dei and presents it as a contextually relevant theological interpretation of the missio Dei. The Church’s participation in God’s mission includes contributing towards flourishing life, and it concludes that such participation is of particular importance to ecclesiology. Missional ecclesiology is interested in everyday life and in faithful presence in everyday communities. The research follows an incarnational approach and argues for a Christian lifestyle focussed on the rhythms of everyday life in a way that appreciates the importance of the material life. It proposes attending to created life, sustained life and consummated life. The connection between flourishing life and the missio Dei underscores the important role of the Church in earthkeeping and affirms the Church’s calling to take responsibility for creation. The Church participates in sustaining life through four principles: conservancy, safeguarding, fruitfulness and Sabbath rest. In terms of consummation, the expectation of the end influences the here and now and how the church acts in everyday life.The research demonstrates that the connection between the missio Dei and flourishing life does have important implications for the Church’s public theology and the challenge to articulate a positive vision of life. It proposes a pluralistic social vision focussed on diversity, unconditional love, Jesus Christ as the light of the world, the moral equality of all human beings, and freedom of religion. The research concludes by attending to faithful presence as a way to translate the missio Dei into church praxis. Ecclesial life is located within the mutual concerns of the neighborhood. Faithful presence includes practices such as listening to the narrative of your place; enacting God’s peace in neigbourhoods; serving justice and reconciliation, allowing truth to flourish; and faithful reciprocal relationships with the created world.
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Zaluchu, Julianus, i Nita Ulansari. "Karakter Majelis Sebagai Pemimpin Jemaat Menurut 1 Timotius 3:8-10 Di Gereja GPPIK Maranatha Antan Pontianak Kalimantan Barat". Journal KERUSSO 5, nr 2 (3.09.2020): 94–103. http://dx.doi.org/10.33856/kerusso.v5i2.150.
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A key word that is very important and often used in the sphere of Church life is the word 'ministry'. This word has a very deep meaning, not only because the word 'ministry' has its roots in and is rooted in Jesus Christ, whose whole life fully qualifies the meaning of service. But also by realizing that by and through the word 'ministry', the Church has emerged as a unique, unique and specific institution, which cannot be found in common with any other institution that has come together in the middle of history. In other words, the terminology of ministry has a close affinity for the church, although in recent developments the term ministry itself has been widely used in the life of non-ecclesiastical institutions. The presence of the churches in Indonesia is not a passive and meaningless presence. The presence of the church in Indonesia is a dynamic, active presence that moves, a presence that is directed to others, a presence that serves. The church will lose its meaning if its presence in the world becomes a passive, static, non-serving presence.
Abstrak Indonesia
Sebuah kata kunci yang sangat penting dan acapkali dipergunakan dalam ruang lingkup kehidupan Gereja adalah kata ‘pelayanan’. Kata ini mengandung makna yang sangat dalam, bukan saja oleh karena kata ‘pelayanan’ bersumber serta berakar pada Yesus Kristus, yang keseluruhan hidup-Nya mengkualisasikan secara prima arti pelayanan. Tetapi juga dengan menyadari bahwa oleh dan melalui kata ‘pelayanan’ itu, Gereja telah tampil sebagai sebuah intitusi yang khas, unik dan spesifik, yang tak bisa dicari kesamaannya dengan intitusi lain yang bersama-sama hadir di tengah-tengah sejarah. Dengan kata lain, terminologi pelayanan memiliki ketertarikan erat dengan gereja,walaupun dalam perkembangan terakhir istilah pelayanan itu sendiri, telah banyak dipergunakan dalam kehidupan lembaga-lembaga non gerejawi. Kehadiran gereja-gereja di Indonesisa bukanlah kehadiran yang pasif dan tanpa makna. Kehadiran gereja di bumi Indonesia justru merupakan sebuah kehadiran yang aktif dinamik, yang bergerak, kehadiran yang terarah bagi orang lain, kehadiran yang melayani. Gereja akan kehilangan maknanya jika kehadiraanya di tengah dunia menjadi kehadiran pasif, yang statis, yang tidak melayani.
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Bucki, Łukasz. "Kaznodzieja jako vir orationis". Poznańskie Studia Teologiczne, nr 34 (28.08.2020): 199–212. http://dx.doi.org/10.14746/pst.2019.34.12.
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The word is a mighty ruler capable of performing miracles. Proclamation of God’s Word was and still is one of the most important tasks of the Church. The Word of God awakens and deepens faith. The preacher undertakes a responsible task collaborating with God himself. This responsibility goes beyond the limits of worldliness. Reading and studying the Bible is not sufficient. It is essen- tial to join talent and knowledge together with prayer. Therefore, prayer should be the foundation of priest’s spiritual life. Proper preparation and fruitful preaching is closely related to the spiritual life of the preacher of God’s Word. Immersed in prayer preacher is a credible witness of Christ and a living sign of God’s presence in the modern world. The preacher must be convinced of what he teaches. There is no shortage in the Church of those who are a model of preaching based on their prayer. The word of God they had proclaimed was a masterpiece. The Word that matured in prayer was like gold received from God to pass on to man.
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Catto, J. I. "John Wyclif and the Cult of the Eucharist". Studies in Church History. Subsidia 4 (1985): 269–86. http://dx.doi.org/10.1017/s0143045900003677.
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The storm centre of John Wyclif’s quarrel with the Church was his doctrine of the Eucharist. The critic of clerical dominion over secular things and of the authority of the pope had passed through ecclesiastical censure almost unscathed; but the proponent of a revisionist theology of the eucharistic sacrament would at once lose the countenance of academic colleagues and public opinion alike, and would suffer the consequences. The crisis of Wyclif’s career came with striking rapidity after he broadcast, in his Confessio or public statement in the Oxford schools on 10 May 1381, his opinion that the presence of the Body of Christ in the Eucharist was figurative, ‘sacramental’, or in some sense, to anyone not acquainted with the terms of his own mental world, less than real.
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Bender, Kimlyn J. "The Sola behind the Solas: Martin Luther and The Unity and Future of the Five Solas of the Reformation". Evangelical Quarterly 90, nr 2 (26.04.2019): 109–31. http://dx.doi.org/10.1163/27725472-09002002.
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The five Solas of the Reformation have a complex history and remain sources not only of doctrinal coalition but conflict. This essay examines the traditional five Solas – sola fide, sola gratia, sola scriptura, solus Christus, and soli Deo gloria – as present in nascent form in the writings of Martin Luther. While the technical terms themselves and their grouping are a later development, the incipient form of each sola is nevertheless evidenced in Luther’s corpus of writing. Having surveyed their presence and inter-relationship in Luther’s thought, the essay argues for the unity of the Solas and their continuing and valuable ability to express and articulate facets of the one revelatory and salvific economy of God, particularly when their function is seen not only as serving polemical ends of rejection and negation, but also and more beneficially outlining positive and properly ordered relations between faith and works, grace and gratitude, Scripture and tradition, Christ and the church, and God and the world. The essay concludes that if one of the Solas serves as the first among equals and the interpretive key to the others, it is that of Christ alone, and thus argues for a Christological interpretation of them all.
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Suhartono, Suhartono. "Pemberdayaan Jemaat dan Pertumbuhan Gereja". EUANGGELION: Jurnal Teologi dan Pendidikan Kristen 4, nr 2 (25.01.2024): 149–56. http://dx.doi.org/10.61390/euanggelion.v4i2.73.
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Abstract: A healthy church is a church that experiences full growth both in quantity (quantity and distribution) and quality (spirituality that reflects the example of Christ). In a world that is currently facing various problems, especially related to the Covid-19 Pandemic, The Church cannot be silent or passive. Although the Church cannot solve every problem, at least the church can be part of the solution of some problems faced by the congregation and the surrounding community. A healthy church presence and its mission to empower communities are needed as solutions to today's global problems. This article uses a qualitative descriptive approach with a literature study approach to answer questions related to healthy churches and church empowerment tasks. From the study of various literature sources, it was found that there are at least 4 aspects that describe the characteristics of a healthy church: the increase in the number of congregations, the mission of evangelizing/pioneering new churches, spiritual growth, and church involvement in serving. This is to be viewed as part of a spiritual formation that shows Christlikeness and a longing to bring souls to Christ. This can be seen in the task of church empowerment which includes all church Citizen Service movements in the midst of churches and communities that are mutually constructive. Church empowerment includes elements of enabling, empowering, and charity. The empowerment of the congregation is comprehensive and included in the three tasks of the church, namely: koinonia, marturia, and diakonia. In conclusion, a healthy church is a church that grows in quantity and quality and leads movements that empower the church as a guide to life for the glory of Christ.Abstrak: Gereja yang sehat adalah gereja yang mengalami pertumbuhan yang utuh baik secara kuantitas (kuantitas dan sebaran) maupun kualitas (spiritualitas yang mencerminkan keteladanan Kristus). Di dunia yang saat ini menghadapi berbagai permasalahan, terutama terkait pandemi Covid-19, Gereja tidak bisa diam atau pasif. Meskipun Gereja tidak bisa menyelesaikan setiap permasalahan, setidaknya Gereja dapat menjadi bagian dari solusi beberapa permasalahan yang dihadapi jemaat dan masyarakat sekitar. Kehadiran Gereja yang sehat dan misinya untuk memberdayakan masyarakat diperlukan sebagai solusi terhadap permasalahan global saat ini. Artikel ini menggunakan pendekatan deskriptif kualitatif dengan pendekatan studi pustaka untuk menjawab pertanyaan terkait gereja sehat dan tugas pemberdayaan gereja. Dari kajian berbagai sumber pustaka, ditemukan minimal ada 4 aspek yang menggambarkan ciri-ciri gereja yang sehat: pertambahan jumlah jemaat, misi pengabaran Injil/perintisan gereja baru, pertumbuhan spiritual, dan keterlibatan jemaat dalam melayani. Hal ini harus dipandang sebagai bagian dari formasi spiritual yang menunjukkan keserupaan dengan Kristus dan kerinduan membawa jiwa kepada Kristus. Hal ini tampak dalam tugas pemberdayaan jemaat yang mencakup seluruh gerak pelayanan warga gereja di tengah-tengah jemaat dan masyarakat yang bersifat saling membangun. Pemberdayaan jemaat mencakup unsur enabling, empowering, dan charity. Pemberdayaan jemaat tersebut bersifat menyeluruh dan termasuk dalam tiga tugas gereja, yaitu: koinonia, marturia, dan diakonia. Kesimpulannya, gereja yang sehat adalah gereja yang bertumbuh secara kuantitas dan kualitas serta memimpin gerakan-gerakan yang memberdayakan gereja sebagai pedoman hidup untuk kemuliaan Kristus.
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HOŁUBOWICZ, RAFAŁ. "The Eucharist as a sacrament of unity. The legal consequences of Church Magisterium in accordance to regulations included in Codex Canonum Ecclesiarum Orientalium". Prawo Kanoniczne 57, nr 1 (8.03.2014): 79–102. http://dx.doi.org/10.21697/pk.2014.57.1.05.
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In the first words of his last encyclical Ecclesia de Eucharistia, blessed John Paul II reminded what have been determining the foundation of Church teaching, from the very beginning: «The Church lives thanks to Eucharist. That truth not only expresses the everyday faith experience but also contains the essence of Church mystery. The Church feels with great joy and in immense variety of ways, that the promise: “And now I am with You, through all these days, until the world ends” (Mt 28, 20) is continually coming true. Thanks to Sacred Eucharist, during which wine and water are being transformed to Holy Blood and Body of Jesus Christ, the Church rejoices in this presence in a unique way. In this meaning, The Eucharist, that is always in the center of Christian’s life, becomes for whole community of believers, in particular way, the sacrament of unity. The last Council reminded this fact, telling that the sacrament of Eucharist, constituted by Jesus Christ during the Last Supper, which not only reminds but also embodies in a real way the Sacrifice of the Cross is, first of all, the sacrament of God’s mercy, sign of unity, love tie and paschal feast. It is necessary to underline the fact that according to council’s teaching, Eucharist is not only the sign of whole Church community, but also the sacrament, which really builds and strengthens the unity of all Christians. The teaching of council fathers determines the base of present canonical legislation within whole Catholic Church, both Latin and East. Though canon number 698 reads: «In God’s liturgy, through the service of the Christ impersonated by the priest, celebrated over the Church gifts, by the power of Holy Spirit, continuously there is performed exactly the same what Jesus himself made during the Last Supper, when he gave to his Apostles his body sacrificed on the cross for our redemption and also his blood, shed for our sins, constituting the real and mystic sacrifice in which sacrifice of the cross is being recalled with thanksgiving, presented, and in which the Church takes part through the contribution and communion for expressing and improving the unity of God’s People, to build his own Body, which means the Church». Consequences of this canon, with strong theological sound, occur in next canons concerning the sacrament of Eucharist. There is possible to find inside them norms regarding to active participation of worshippers in celebration of the Eucharist, which causes that the internal unity of God’s People gathered around Christ’s Altar, becomes expressed also in external form as well as the norm regarding to an individual celebration of God’s Liturgy or concelebration made by many priests. The problem of concelebrating is extremely important due to the fact, that just in this form of celebrating the God’s Liturgy, there is visible its uniting function. The base to define which form (individual or concelebrated one) is advisable in particular situation, is pastoral criterion. Priestly favors allow even to concelebrate the Eucharist by bishops and priests belonging to different Churches sui iuris, every time when justified reason exists, and there is no danger of liturgical syncretism; rules of liturgical books that belong to main celebrant are kept and colours of canonicals are used according to own Church rules. These and other norms enclosed in Codex Canonum Ecclesiarum Orientalium, pointing out in a perfect way the Eucharist as a sacrament of unity for everyone who have been baptized, constitute canonical translation of the theological teaching that have been given by Second Vatican Council and regulate presently all of the liturgical life of east Catholics.
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Andalas, Mutiara. "Irupsi Generasi Beriman Digital Z dan Disrupsi Katekese Kebangsaan". DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, nr 1 (12.04.2022): 70–93. http://dx.doi.org/10.36383/diskursus.v18i1.296.
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This paper discusses the irruption of the digital faithful generation of Z in the Indonesian Catholic church and its disruption to citizenship catechesis. The discussion of citizenship catechesis will fall short if we still fixate on the classic definitions of catechesis, the method of catechesis, and the profile of catechists in the apostolic exhortation Cateceshi Tradendae (1979). The predigital world conditions ideas about them. An in-depth discourse on citizenship catechesis needs to depart from the digital faithful generation of Z irrupting in the Indonesian Catholic Church. 'Irruption', according to the liberation theologian Gustavo Gutiérrez, refers to the presence of people who previously lived at the underside of history. Previously being absented, they transform into the subject of history. Irruption is also an ecclesial process. The generation of Z has emerged in the history of the Indonesian Catholic church as homo religiosus digitalis. They bring the disruptive spirit of the digital era to the body of the Catholic church. As digital integrators, they are open to incorporating faith in their lives. Based on their autobiography, homo religiosus digitalis Z lives a connective pedagogy with distinctive characteristics from predigital believers. Their irruption shakes the identity of the catechist and their vocation to "teach the lesson of the faith" to today's disciples of Christ. The irruption of Z's digital faithful generation encourages the further exploration of new methods for citizenship catechesis in the contemporary Indonesian context.
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Cardoso, Maria Teresa de Freitas, i André Luiz Bordignon Meira. "Pastoral kenótica:". Fronteiras - Revista de Teologia da Unicap 6, nr 2 (29.12.2023): 297–313. http://dx.doi.org/10.25247/2595-3788.2023.v6n2.p297-313.
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The article studies a proposal of pastoral action in which is highlighted the kenotic character, that is, turning oneself towards meeting and service of persons. The objective of the article is to highlight that kenotic action is part of Pope Francis’ proposal in the Apostolic Exhortation Evangelii Gaudium, and that this can be illustrated by the theology of Urs von Balthasar. The methodology relates the authors studied, starting by verifying the theme of kenosis in the theology of Urs von Balthasar and the presence of kenosis in the life of Jesus, especially highlighted in the Last Supper. The study of the theology of Urs von Balthasar refers to the trinitarian kenosis drawn out in the kenosis of Christ and in the ecclesial kenosis, among diverse traits in the realization of Church. The model of Jesus Is considered, in a life of service, and at the Supper with the washing of the feet. The article selects instructions from Pope Francis for the Church in our times, highlighting the neologism of making the Church “take the first step” and positioning itself as “a Church which goes forth”. It is implied that the mission is better developed in communities open to dialogue and to service in the world, in the line of synodality. It concludes that the kenotic character must stand out in the Church’s pastoral dimensio, valued by Urs Von Balthasar and translated in the pastoral orientations of Pope Francis.
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Paledung, Christanto Sema Rappan. "Menghasrati Sang Akhir, Mempersembahkan Diri Pada Dunia". DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 17, nr 2 (15.10.2018): 219–40. http://dx.doi.org/10.36383/diskursus.v17i2.258.
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Abstrak: Artikel ini membahas Teologi Hari Kedelapan sebagai sum- ber berteologi yang solid untuk mempercakapkan peran gereja dalam ruang publik. Teologi Hari Kedelapan menegaskan bahwa pada Hari Kedelapan yakni hari Kebangkitan Kristus adalah permulaan dunia baru. Dengan demikian, gagasan ini mencakup percakapan liturgis, es- katologis, eklesiologis, penciptaan, dan sebagainya. Percakapan dalam makalah ini juga melibatkan konsep person dan eros dari Christos Yan- naras. Yannaras menegaskan bahwa person merupakan konstitusi yang relasional. Sebab itu, kehadirannya hanya dapat diwujudkan dalam gerak yang erotik. Untuk menegaskan kehadiran gereja dalam ruang publik, saya berargumen bahwa dengan konsep person dan eros, Hari Kedelapan merupakan gerak erotik Allah kepada dunia.
Kata-kata kunci: Hari Kedelapan, eskatologi, eklesiologi, person, eros, teologi publik.
Abstract: This article discusses Theology of the Eighth Day as a sol- id theological source to promote the role of the church in the public sphere. The theology asserts that the Eighth Day as the day the Res- urrection of Christ is the beginning of a new world. Thus, this idea includes liturgy, eschatology, ecclesiology, creation, etc. Conversations in this paper also involve the concept of person and eros from Christos Yannaras. Yannaras emphasized thatperson is a relational constitution. Therefore, its presence can only realize in erotic movements. To underline the presence of the church in the public sphere, I argue that with the concepts of person and eros, The Eighth Day is God›s erotic motion to the world.
Keywords: The Eighth Day, eschatology, ecclesiology, person, eros, public theology.
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Klausnitzer, W. "Discovering the Presence of Christ in the World: Dietrich Bonhoeffer's Contribution to the Discussion on the Authority of the Bible in the Church". Ecclesiology 2, nr 2 (1.01.2006): 155–66. http://dx.doi.org/10.1177/1744136606060013.
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Fontalvo, Luis C. "Hispanic Pentecostals in a Canadian Anglo-Franco Environment". Pneuma 14, nr 1 (1992): 73–79. http://dx.doi.org/10.1163/157007492x00069.
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AbstractEDITOR'S NOTE: Luis C. Fontalvo, a Colombian, began to preach in his home-land, but several years ago he moved with his family to Canada, and there he found himself in an altogether different cultural, climatological and economic world, to which he had to adapt. Fontalvo, however, in contrast to most preachers who come from the Third to the First World, did not migrate to Canada in the company of fellow Colombian believers nor with the intention of establishing a Spanish-speaking church, but to preach in French to the people of the province of Quebec and in response to what he interpreted as a specific call. His work crystalized into what is now known as the Eglise des Apôtres de Jesus-Christ, with very different and farther-reaching results than he expected. His work and presence in Canada became an experiment that may, or may not, be repeated in another country or under different circumstances. It leaves open the question as to what will happen if and when the church he founded is totally integrated or if migration to Canada ceases in the future. Fontalvo's experience is simply one instance of the many things that are happening in countries like the United States and Canada, and even on European soil, to which Latin American Pentecostals arrive silently, learn to live many times surreptitiously or anonymously in the country of their choice, and do what is most natural to them: Share the gospel. The results may not be exactly what the preacher expected, they may be as new as a "hybrid" church, as it happened to Montalvo. These hybrid churches may well become the trend of the future in some of the First World cities. Although Montalvo does not say so, the implicit lesson is that the preacher is the key to success and has to begin by becoming a polyglot and not simply the monolingual head of the operation who thinks that one language is enough either for the preacher or for a situation as that described in this article.
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Kryuchkov, Timofey. "The Name and the Church: old testament and early christian veneration of God’s name and a. F. Losev’s philosophical onomatology". St.Tikhons' University Review 99 (28.02.2022): 76–90. http://dx.doi.org/10.15382/sturi202299.76-90.
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The article examines the question of the theological origins of the philosophy named after A. F. Losev. The analysis shows that the notions of name as energy and name as cosmos are related to Losev's turning to the Old Testament and early Christian terminological traditions of using the concept of "Name" to convey the idea of the divine presence. As a result of accepting the Greek philosophical terminology on the part of the Christian Church, the idea of the divine presence in the created world began to be conveyed through the term of divine energy. A.F. Losev believes that the identification of the name and the signified thing is a sign of pre-philosophical mythological thinking in general. It gives a clue to the mentioned Old Testament tradition of the name divinity. Philosophical secular thinking fundamentally departs from such a religious worldview element. For this reason, philosophical and archaic worldviews can be seen in the two mentioned customs, which have been reflected in the theological terminology. The theological perception of the philosophical categorical system has not resulted in the complete displacement of "name" from the Christian theological discourse. The ancient Bible tradition of conveying the idea of the divine presence in the categories of "name" and "glory" is evident in a number of the holy fathers' works (St. Justin the Philosopher, St. John Chrysostom, St. Isaac of Nineveh). "Name" as a term close to the that of "energy" is more peculiar to Liturgical texts as A.F. Losev sees it. Losev's idea of God's name as the ontological energetic foundation of the cosmos, usually seen as a borrowing from Neoplatonism, goes back, among other things, to the doctrine of the church as the Body of Christ.
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Dementyev, Leonid I. "Veneration of saints in Anglicanism". Issues of Theology 3, nr 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.
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The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.
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Zanini, Rogério L. "Os pobres como boa notícia para a vida da Igreja: as cartas do Papa Francisco para o dia mundial dos pobres | The Poor as Good News to the Life of the Church: Pope Francis’ Letters for the World Day of the Poor". Caderno Teológico da PUCPR 5, nr 1 (28.10.2020): 96. http://dx.doi.org/10.7213/2318-8065.05.01.p96-107.
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O Papa Francisco instituiu, em 2016, o Dia Mundial dos Pobres. Nos três anos seguintes, emitiu, em cada ano, uma carta-mensagem enfatizando a necessidade de a Igreja colocar os pobres, prediletos de Jesus Cristo, no centro de sua missão. Por um lado, o mundo dos pobres se apresenta com uma multiplicidade de expressões: rostos marcados pelo sofrimento, pelas injustiças sociais, pelos bolsões de pobreza próximos de mansões e sendo repelidos por muros e esquemas de alta segurança. Por outro lado, os pobres, sob o olhar da fé que brota do Deus revelado por Jesus Cristo, são para o cristianismo a presença do próprio Deus na história. Assim, os pobres não são apenas destinatários de uma boa ação, de alguns gestos improvisados de caridade, mas, ao contrário, na relação com os pobres se toca com as mãos a carne de Cristo. Este artigo reflete sobre essas questões a partir das cartas do Papa para o Dia Mundial dos Pobres, tendo como chave-interpretativa o conceito de pobreza fruto da Conferência de Medellín (1968), que se dá em uma perspectiva tríade: pobreza como carência, fruto de injustiças; a pobreza evangélica que precisa ser buscada como lembram os profetas e o próprio Jesus de Nazaré; e pobreza como realidade de solidariedade e missão intrínseca da vida da Igreja. Abstract Pope Francis established the World Day of the Poor in 2016. Since then, he wrote, each year, a letter-message emphasizing the need for the Church to place the poor, favorites of Jesus Christ, in the center of her mission. On the one hand, the world of the poor presents itself with a multiplicity of expressions: faces marked by suffering, social injustices, areas blighted by poverty living close to mansions and being repelled by walls and high security schemes. On the other hand, the poor, under the sight of faith, which springs from the God revealed by Jesus Christ, are the presence of God Himself in history. Thereby, the poor are not only recipients of a good deed, some improvised gestures of charity, but, on the contrary, in the relationship with the poor, we touch with our own hands the flesh of Christ. This article reflects on those questions, based on the papal letters for the World Day of the Poor, and taking as a hermeneutical key the concept of poverty established in the Medellín conference (1968) in a triad perspective: poverty as a lack and a fruit of injustice; the evangelical poverty that needs to be pursued as the prophets and Jesus of Nazareth remember; and poverty as a reality of solidarity and an intrinsic mission of the Church's life.
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Bakker, Nicolau João. "O desafio do socialismo religioso na pastoral (II)". Revista Eclesiástica Brasileira 72, nr 286 (15.02.2019): 396. http://dx.doi.org/10.29386/reb.v72i286.889.
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Num artigo anterior, tratamos do socialismo religioso tal como se apresenta na Revelação bíblica e na Tradição da Igreja. Por falta de espaço, não analisamos como este mesmo socialismo se configurou nos tempos da Modernidade. O objetivo deste artigo é demonstrar que, na Modernidade, século após século, o socialismo religioso continua fortemente presente, tanto na Igreja quanto fora dela, ainda que dentro de uma nova cosmovisão, no caso, a antropológica. Ressaltamos também que esta busca por uma “nova” sociedade não é algo específico do cristianismo, pois se trata de um sonho inerente ao próprio ser humano. Através de uma ação pastoral adequada, com base no Reino de Deus pregado por Jesus Cristo, a Igreja não pode deixar de oferecer ao mundo sua contribuição específica. A nova cosmovisão ecológica que vem se impondo ajuda a superar uma série de dificuldades. Encerramos o artigo com algumas considerações pastorais complementares ao artigo anterior.Abstract: In a former article we dealt about religious socialism as presented in biblical Revelation and in Tradition of the Church. Due to lack of space we did not analyze how this socialism has been re-arranged in the context of Modernity. This article aims to demonstrate that, in Modernity, century by century, religious socialism was always vigorously present, in the Church as well as outside the Church, although within a new cosmovision, in this case anthropological. We emphasize too that this search for a “new” society is not something specific to Christianity, because it is a dream inherent to all people. By means of adequate pastoral action, based on the Kingdom of God preached by Jesus Christ, the Church must offer to the world her specific contribution. The new ecological cosmovision, present today with increasing emphasis, helps to overcome several difficulties. We conclude this article with some complementary pastoral considerations to the former article.
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Ghavryljuk, Tetjana. "CULTURE FORMATIVE POTENTIAL OF THE ORTHODOX ANTHROPOLOGY OF THE CONTEMPORARY GREEK THEOLOGIAN CHRYSOSTOMOS STAMOULIS". Sophia. Human and Religious Studies Bulletin 14, nr 2 (2019): 10–13. http://dx.doi.org/10.17721/sophia.2019.14.2.
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The study aims to determine the latest understanding of the place and role of culture in Christian anthropology. The author proceeds from the lack of translation of the works of Chrysostomos Stamulis and the absence among Ukrainian religious scholars and theologians of ideas about the range of transformations of the fundamental ideas of Orthodox theology in modern Greek theological thought. Scientific novelty lies in defining the place and role of culture within the transformations of contemporary Greek Orthodox anthropology. The newest approach to understanding of culture as an expression of the divine in man provides the Orthodox anthropology with new vectors of development. The study indicates that the Orthodoxy continues to play significant role in formation of the Greek nation. Within this context, the dialogue with culture initiated by Chrysostomos Stamulis becomes an important factor of this formation and search for identity. Culture, in all forms of its expression, appears not only as a form of spiritual secular being, but also as the deep essence of man, one of the aspects of the image and the likeness to the God, that encourages man to go beyond the boundaries of everyday routine, and with the ability to admire Beauty, to reach the state of Love. The theologian is trying to demonstrate that presence of Christ in man cannot be measured only by man's presence at the liturgy or involvement in the life of the church, but that extent of man's freedom is also an important factor. Man is not an angel whose mission is solely to perform the will of the God. Man is the image and the likeness of the God, man is graced with mind, freedom, creativity and love. With them, man is the creator of our world, through culture, art and science, as well as through multiple social and personal relationships. Chrysostomos Stamulis unveils significant culture formative potential of the Orthodox anthropology, in which is formed the kind of man who is able to see good, beauty, love of the world created by the God, and through herself she affirms them in the outside world boldly starting a dialogue with it. And both culture and art play important role in this dialogue.
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Ionescu, Mona-Ancuța. "The Expressive Use of Adjectives in Metropolitan Anthony Bloom’s Religious Discourse". Linguaculture 13, nr 1 (30.06.2022): 163–78. http://dx.doi.org/10.47743/lincu-2022-1-0304.
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An overwhelming personality of the 20th century, Metropolitan Anthony Bloom was the spiritual head of the Russian Orthodox Church in Great Britain (1948-2003) who really raised the British people’s awareness of what Orthodoxy meant. He provided the realm of religious discourse with a particular outlook on Christianity (mainly sprung from his own revelation of the risen Christ), which he expressed in a perfectly natural and unsophisticated manner. Interestingly enough, Anthony Bloom and C. S. Lewis can be viewed as “kindred spirits”, as not only did they embrace Christianity after being non-believers, but their writing styles are also similar in that “both have an uncanny ability to explain difficult concepts with simple and engaging language” (“Beginning to Pray (A. Bloom)” [book review]). In Metropolitan Anthony’s view, Christian life represents the personal encounter with God. His discourse is in fact a place of encounters; it is where Eastern Orthodoxy meets Western spirituality, where the sacred realm meets the secular realm and, perhaps most importantly, where the metropolitan’s inner world meaningfully interacts with his addressees’ spiritual searches. We hereby examine the ways in which adjectives contribute to creating an image of a particular world in the following books: Living Prayer (1999a), School for Prayer (1999b), Meditations on a Theme: A spiritual journey (2003). Our approach relies on the Jakobsonian model (1960/1987) of language functions, Kinneavy’s (1980) Theory of Discourse, van Eemeren’s (2002) pragma-dialectical theory of argumentation and various studies on religious discourse. The current paper reveals such discourse constants as the triadic pattern of adjectival constructions, the abundant use of the adjectives “real” and “true”, as well as the presence of adjectives in parallelism and repetition. All these expressive uses of adjectives contribute to the creation of a complex network in which the world of the Gospel, the discursive ethos (conveying the author’s attitude in its diversity) and the reader’s image intermingle in a most harmonious manner.
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Martins Filho, José Reinaldo Felipe, i Daniel Carvalho da Silva. "Como havemos de cantar nossos cantos ao senhor?" Revista Eclesiástica Brasileira 84, nr 327 (27.03.2024): 106–29. http://dx.doi.org/10.29386/reb.v84i327.5214.
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O presente estudo analisa o salmo 137(136) a partir de uma leitura litúrgica. Trilhando os passos da revisão bibliográfica, o artigo toma o próprio salmo como um rito litúrgico celebrado pelo povo judaico saudoso de seu Templo no contexto do exílio babilônico. Na sequência, consideramos, em progressão histórica, a oração do salmo feita por Cristo e pelos cristãos, com o objetivo de identificar nele possíveis norteadores para a ação litúrgica das comunidades católicas. A investigação, considerando os destaques antropológicos, teológicos e éticos identificados no texto, concluiu que cantar ao Senhor é ação de um corpo comunitário, feito como prolongamento da oração de Cristo por meio da Igreja, e que exige um comprometimento sócio-histórico capaz de preservar a memória da fidelidade divina mesmo em situações de sofrimento, a fim de que todos possam confiar-se à justiça de Deus, implorando e trabalhando para que ela se instaure no mundo. Abstract: The present study analyzes psalm 137(136) from a liturgical reading. Following the steps of the bibliographical review, the article takes the psalm itself as a liturgical rite celebrated by the Jewish people longing for their Temple in the context of the Babylonian exile. Next, we consider, in historical progression, the psalm prayer made by Christ and Christians with the aim of identifying possible guides in it for the liturgical action of Catholic communities. The investigation, considering the anthropological, theological and ethical highlights identified in the text, concluded that singing to the Lord is the action of a community body, done as an extension of Christ’s prayer through the Church, and that it requires a socio-historical commitment capable of preserving the memory of divine faithfulness even in situations of suffering, so that everyone can entrust themselves to God’s justice, begging and working for it to be established in the world. Keywords: Liturgical reading of the Bible; Psalmody; Church Prayer.
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Budiman, Stefanus Rachmad, Alfredo Lamborgini Elya i Dewi Juliati Bate'e. "Upaya Transformasi Masyarakat Indonesia Pada Era Masyarakat 5.0 Berdasarkan Ajaran Yesus tentang Kerajaan Allah". HUPERETES: Jurnal Teologi dan Pendidikan Kristen 3, nr 1 (1.01.2022): 58–69. http://dx.doi.org/10.46817/huperetes.v3i1.85.
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Terkoneksinya antara dunia fisik dengan dunia digital sebagai ciri dari Masyarakat 5.0 memicu perubahan-perubahan kultur dalam kehidupan masyarakat. Hal ini memerlukan respons Gereja yang berbeda, baik pada konteks teologi maupun praksis transformasi. Upaya transformasi terlihat cenderung bersifat parsial, di antara pengutamaan pemberitaan Injil atau tanggungjawab sosial. Hal ini terjadi karena adanya tarik menarik pengaruh teologi yang bersifat membedakan (polarization) ataupun menyamakan (equalization) diantara keduanya, sehingga dampak transformasi kurang optimal. Dibutuhkan model upaya transformasi yang bersifat integratif dan relevan. Penelitian mencoba mengkaji kehadiran Kristus dalam menyatakan Kerajaan Allah tidak sebatas berita pertobatan juga melibatkan diri-Nya dalam pergumulan sosial masyarakat. Praksis-Nya melampaui upaya ekualisasi ataupun polarisasi tetapi menekankan urgensi integrasi keduanya. Praksis ini akan ditawarkan menjadi model transformasi masyarakat di Indonesia. Penelitian dilakukan melalui metode hermeneutika dengan memberi tekanan pada analisis historis dan sosial terhadap beberapa bagian teks tertentu dalam Injil berkenaan dengan kehadiran Kerajaan Allah yang digagas Yesus.The connection between the physical world and the digital world as a characteristic of Society 5.0 has triggered cultural changes in the lives of society. These cultural changes will require a different Church response, be it in theological context as well as transformation praxis. The existing transformation efforts is often seen as partial, between prioritizing the preaching of the gospel or social responsibility. This is due to the tug-of-war effect between the two theological influences with differentiating nature (polarization) or equalizing nature (equalization), so that the transformation impact is perceived as nonoptimal. A model of transformative effort that is integrative and relevant is needed. The research tries to examine the presence of Christ in proclaiming the Kingdom of God which was not only limited to conveying the message of repentance but also involved Himself in the social struggles of society. His praxis go beyond equalization or polarization and instead emphasize the urgency of the integration of the two. This praxis will be offered as a society transformation model in Indonesia. This research is conducted by hermeneutic method with emphasize on historical and social analysis towards certain texts of the Bible regarding the presence of the Kingdom of God initiated by Jesus.
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Todic, Branislav. "Frescoes in the Virgin Peribleptos Church referring to the origins of the archbishopric of Ohrid". Zbornik radova Vizantoloskog instituta, nr 39 (2001): 147–63. http://dx.doi.org/10.2298/zrvi0239147t.
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In the year 1294/95, in the church of the Virgin Peribleptos in Ohrid, figures of the apostles Peter and Andrew were painted in the bottom register of wall paintings of the south wall, in front of the altar space (fig. 1), while those of St. Clement of Ohrid and St. Constantine Kabasilas appeared on the opposite, north wall (fig. 2). Their choice and placement on such a conspicuous location have already been the subject of interest of scholars who attempted to explain their iconography and unveil the reasons behind their appearance in this Ohrid church. The image of apostle Peter is related to the text of Mt. 16, 18 and this apostle is thus represented as carrying a church on his back while trampling on Hades who, at the same time, is being pierced by an angel bearing a lance. From above, Christ, shown in bust, addresses St. Peter with the gospel text written out in fresco above his image. This rare representation could be interpreted as an image referring to the founding of the church on earth by Christ. The gospel text which inspired it was one of the main arguments in the primacy doctrine of the Roman church. In Byzantium, on the other hand, the equality of all apostles was underlined, and Peter shared his place of honor with Paul and, at times, Andrew. This can explain the presence of the latter by Peter's side in the mentioned Ohrid church. On the opposite wall we find figures of saints who held in particular reverence in the Ohrid area, namely those of Clement and Constantine Kabasilas. St. Clement (whose relics were treasured in Ohrid) was a bishop in nearby Velika in the X century, and his cult developed shortly after his death. On the other hand, at the end of his lifetime Constantine Kabasilas, an archbishop of Ohrid from the middle of the XIII century, was very devoted to the emperor Michael VIII and that seems to have decisively contributed to the early development of his cult. We can basically except the opinion of those among the scholars who associated the images of the mentioned saints with Christ's founding of the church on earth and the spreading of Christianity among the Slavs. However, since the archbishopric of Ohrid had no direct apostolic origins, and since even St. Clement was actually its founder, the wall paintings of the Virgin Peribleptos should be viewed in a somewhat different light. It is well known that the Archbishopric was founded by emperor Basil II who, in the second sigillium (1020), associated it with the earlier existing Bulgarian archbishopric. However, in the XII century, if not already at an earlier date, the archbishopric of Ohrid began to be associated also with Justiniana Prima, the archbishopric founded by emperor Justinian in 535. The first to include it in his title was the archbishop of Ohrid John Komnenos, in 1157, and many of his successors followed his example. Formulas such as Bulgarian and Prima Justiniana which appear in their titles were of a legal and canonic nature and were used in defending the autocephalos rights of the Archbishopric from both the Roman and the Constantinopolitan church. This prompts us to explain the wall paintings of the eastern part of the naos of the Virgin Peribleptos as a result of intentions of the archbishops of Ohrid to underline the ties of their church with Justiniana Prima and the Bulgarian archbishopric. The image of the founding of the church upon St. Peter is not only a universal image of Christ's founding of the church on earth but also a reminder that the archbishopric of Ohrid was formed on the territory of ancient Illyricum which once belonged to Rome and was handed over as a result of an agreement between pope Vigilius and emperor Justinian for the purpose of founding the autocephalos church of Justiniana Prima. Supposedly, the independence and high rank of the archbishopric of Ohrid found justification in those facts. In his letter to patriarch Germanos II (from the 1220's), the archbishop of Ohrid Demetrios Chomatenos goes on to say that the emperor Justinian, in establishing the hierarchy of the most ancient and great patriarchal sees, called the pope of old Rome the first among priests, the patriarch of Constantinople the second and directly after him made mention of the see of the Bulgarian archbishopric, i.e. Ohrid. In the fresco decoration of the Virgin Peribleptos these references to the Roman and Constantinopolitan church were substituted by images of their founders, a common procedure in Byzantine iconography. Just as it did in Chomatenos's letter, the presence of the apostle Andrew was there to point out that the church of Ohrid belonged to the Orthodox world. The second argument upholding the ancient origins and independence of the church of Ohrid - reflected by both the title of its prelates and the wall paintings of the Peribleptos - is based on its ties with the ancient archbishopric of Bulgaria. That is why its archbishops strove to develop the cults of "Bulgarian" saints, primarily that of St. Clement. The text of his vita (XII century), ascribed to Theophylaktos of Ohrid, celebrates him as the most commendable missionary of the Bulgarian people, and in the Catalogue of Bulgarian archbishops (from the same century) he is mentioned in such a manner that one gets the impression that Clement was the first prelate of the territory of the future archbishopric of Ohrid. Such a calculated treatment of St. Clement was especially intensified in the XIII century, as attested in particular by his synaxarion vita and service, in which he is referred to as the thirteenth apostle. A similar phenomenon developed also in the decoration of the church of the Virgin Peribleptos in which Clement plays the role of the first prelate of Ohrid and the perpetuator of the activities of the apostles painted on the wall opposite his image. In order to express clearly and most thoroughly the idea of the origins and the nature of the Archbishopric, it was also necessary to include in this group an image of one archbishop of Ohrid and so the choice fell on Constantine Kabasilas, whose memory was still alive and who, moreover, was the only actually canonized archbishop of Ohrid. Finally, we should also inquire why this ideologically colored fresco decoration appeared in 1294/95 in the church of the Virgin Peribleptos. The theory of the supposed origins of the archbishopric of Ohrid greatly gained in importance in the course of the events related to the Union of Lyon. This time it was suitably used in an attempt to abolish the Serbian archbishopric and the Bulgarian (Trnovo) patriarchate, founded at a somewhat earlier date and for the most part on the one-time territory of the archbishopric of Ohrid. Such pretensions appeared openly in the charter issued by emperor Michael VIII to the archbishopric of Ohrid (1272) and in his memorandum to the pope, read at the Council of Lyon in 1274. Moreover, in 1282 the Serbian king Milutin conquered vast Byzantine territories so that certain administrative units of the archbishopric of Ohrid were not only dislocated within a different state but also became a part of a different, Serbian church. So while the Byzantine emperor attempted to recapture these territories by military force, the archbishop of Ohrid, Makarios, strove to demonstrate visually on the walls of the church of the Virgin Peribleptos the supposed origins of his archbishopric and thus also to claim its rights, through the images of the apostles Peter and Andrew and saints Clement and Constantine Kabasilas. Because of its political engagement, this painted decoration remained unique in medieval art and should thus find explanation in particular ideological and political motives.
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Makwati, Luyanduhlobo Bophelo. "The Implications of COVID-19 on Catholic Education at the Catholic University of Zimbabwe: The Case of Bulawayo Campus 2019–2023". Religions 14, nr 6 (13.06.2023): 783. http://dx.doi.org/10.3390/rel14060783.
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The main aim of this article is to unravel the implications of the COVID-19 pandemic on Catholic education at the Catholic University of Zimbabwe (CUZ), Bulawayo campus. The research, qualitative in nature, has been guided by the importance of Catholic education nationally. It has interrogated the effects of COVID-19 on that educational system. It does emerge quite prominently that Catholic education is key, and it is important in the lives of many citizens. The researcher establishes that the distinctive features of Catholic education have been part of the Bulawayo campus community. It is also shown that the implications of COVID-19 have been at two extremes. The researcher has managed to establish problems that were created by the pandemic such as the disruption in liturgy, learning and living daily life in an environment inspired by Jesus Christ. Furthermore, the history of the Catholic presence in Zimbabwe has played an important role in developing citizens, from the colonial era to the present day. The practices rooted in the principles of the church have been lived and practiced by many. Post-COVID-19 life slowly returned, and the researcher has managed to unravel factors that previously affected the lives of students and members of staff. Respondents highlighted changes and improvements in their well-being following the easing of lockdown (since March 2023) in relation to the values of Catholic education. Life in the “new normal” has brought hope as worship through Mass and other platforms of human contact have led to the cross-fertilisation of ideas amongst members of the university. The Catholic education features that were affected by the pandemic have been restored. In that regard, it can be argued that the restoration of traditional ways of doing things—the post-COVID-19 era—has brought hope to the CUZ community in Bulawayo and that it will produce men and women who will be morally upright citizens. Such citizens will use their knowledge to better the world following the principles acquired from a Catholic Education. Recipients of Catholic education have expressed optimism in the importance of being part of the Catholic community in its multi-faceted dimensions.