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Journal articles on the topic 'Catechumenate'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

DOOLEY, Catherine. "Baptismal Catechumenate." Louvain Studies 23, no. 2 (1998): 114–24. http://dx.doi.org/10.2143/ls.23.2.542256.

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2

LAWLER, Michael G. "A Marital Catechumenate." INTAMS review 13, no. 2 (2007): 161–77. http://dx.doi.org/10.2143/int.13.2.2024086.

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3

Reinert, João Fernandes. "Paróquia e iniciação cristã catecumenal: uma relação urgente. A interdependência entre renovação paroquial e mistagogia catecumenal." Revista Eclesiástica Brasileira 74, no. 296 (2018): 792–825. http://dx.doi.org/10.29386/reb.v74i296.443.

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A transmissão da fé e sua consequente vivência eclesial-comunitária são dois desafios pastorais da atualidade. É um desafio iniciar na fé, quando já não é mais natural ser cristão; é exigente perseverar na vivência eclesial, quando cresce o assim chamado processo de desinstitucionalização religiosa ou a crença sem pertença. Repensar os caminhos da iniciação cristã e a reconfiguração eclesial é, portanto, uma tarefa urgente. A metodologia catecumenal, caminho antigo e sempre novo para iniciar na fé, apresenta-se como uma renovada chance evangelizadora. Contudo, ela depende de renovada configura

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4

Melloh, John Allyn. "Augustine and the Catechumenate." Augustinian Studies 28, no. 2 (1997): 177–79. http://dx.doi.org/10.5840/augstudies199728214.

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5

Jensen, Robin M. "Book Review: Augustine and the Catechumenate." Theological Studies 58, no. 1 (1997): 161–63. http://dx.doi.org/10.1177/004056399705800116.

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6

Finn, Thomas M. (Thomas Macy),. "Book Review: Augustine and the Catechumenate." Journal of Early Christian Studies 6, no. 1 (1998): 154–56. http://dx.doi.org/10.1353/earl.1998.0005.

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7

Sittser, Gerald L. "The Catechumenate and the Rise of Christianity." Journal of Spiritual Formation and Soul Care 6, no. 2 (2013): 179–203. http://dx.doi.org/10.1177/193979091300600204.

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8

Sehorn, John. "Augustine and the Catechumenate by William Harmless." Antiphon: A Journal for Liturgical Renewal 20, no. 1 (2016): 56–58. http://dx.doi.org/10.1353/atp.2016.0017.

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9

Cook, Karen S. "Conversion to Kingdom Living: Catechumenate as Confirmation Process." Liturgy 22, no. 1 (2007): 5–10. http://dx.doi.org/10.1080/04580630600993160.

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10

Kolbet, Paul R. "Augustine and the Catechumenate by William Harmless, S.J." Catholic Historical Review 102, no. 2 (2016): 376–77. http://dx.doi.org/10.1353/cat.2016.0114.

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11

Yarnold, Edward. "‘The catechumenate for adults is to be restored’: Patristic Adaptation in the Rite for the Christian Initiation of Adults." Studies in Church History 35 (1999): 478–97. http://dx.doi.org/10.1017/s0424208400014224.

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At the end of the third session of the Second Vatican Council in 1963, the bishops were able to make a beginning to their legislative work by promulgating two documents which they fondly hoped would be uncontroversial: the unremarkable Decree on Mass Media, and the much more consequential Constitution on the Liturgy. Among the principles for the revision of the Roman Catholic Church’s sacraments contained in the second of these documents, instructions are given for the revision of the rites of initiation, including the following: The catechumenate for adults is to be restored [instauretur] and

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12

Bradshaw, P. F. "The Gospel and the Catechumenate in the Third Century." Journal of Theological Studies 50, no. 1 (1999): 143–52. http://dx.doi.org/10.1093/jts/50.1.143.

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13

Andy Alexis-Baker. "Ad Quirinum Book Three and Cyprian's Catechumenate." Journal of Early Christian Studies 17, no. 3 (2009): 357–80. http://dx.doi.org/10.1353/earl.0.0264.

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14

Dickie, Matthew. "EXCLUSIONS FROM THE CATECHUMENATE: CONTINUITY OR DISCONTINUITY WITH PAGAN CULT?" Numen 48, no. 4 (2001): 417–43. http://dx.doi.org/10.1163/156852701317092887.

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AbstractThis paper looks at the categories of person that two Christian documents, the Traditio apostolorum and Book 8 of the Constitutiones apostolorum, that belong respectively to the 3rd and later 4th centuries AD, propose be excluded from the catechumenate, apparently on the ground that the callings they follow make them morally-unfit. It asks whether that was the only reason for their exclusion and suggests that the prejudice from which such callings as performing on the stage and charioteering suffered in Roman society was also a factor. The paper then goes on to ask whether these exclus

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15

Kulbacki, Piotr. "The Symbolism of Water in the Liturgy of the Catechumenate." Roczniki Teologiczne 64, no. 8 (2017): 43–53. http://dx.doi.org/10.18290/rt.2017.64.8-4.

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16

Hołasek, Andrzej R. "Catechumens in the East in the Light of Pseudo-epigraphic Normative Church Sources from the 4th Century." Studia Ceranea 8 (December 30, 2018): 139–51. http://dx.doi.org/10.18778/2084-140x.08.08.

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The article discusses the requirements that 4th-century catechumens in the East were expected to meet. Accordingly, the pseudo-epigraphic Church regulations found in the Canons of Hippolitus and in the Apostolic Constitutions are analysed. It can be seen from these texts that their authors showed considerable concern for maintaining high standards associated with the period of the catechumenate; furthermore, they put considerable emphasis on the adherence to the Church regulations and the implementation of Christian standards of thought in daily life.

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17

Carswell, W. John. "New directions in adult baptism: Baptism in a secular culture." Theology 121, no. 6 (2018): 430–36. http://dx.doi.org/10.1177/0040571x18794142.

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In this article I argue that the rise of secular culture demands a new approach to baptism, especially the baptism of adult converts for whom the claims of Christianity may be entirely unfamiliar and who will in consequence need extensive preparation to make the sacrament sensible and the Christian life meaningful. Towards that end, I review work done on the subject in the Church of Scotland and commend the Roman Catholic Rites of Christian Initiation of Adults (RCIA) as a model for the development of a full catechumenate.

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18

Osmer, Richard Robert. "Restructuring Confirmation." Theology Today 49, no. 1 (1992): 46–67. http://dx.doi.org/10.1177/004057369204900105.

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“Revivalism's erosion of the norms traditionally associated with Reformation commitment to catechetical instruction was a gradual process. … By the end of the nineteenth century, the Sunday School had become the dominant form of Christian education. … Slowly but surely, confirmation has come to be seen as a time when individuals explore their faith and decide for themselves whether or not they will continue to participate in the church. … A new series of liturgical-teaching practices must be formulated, harking back to traditional forms of catechetical instruction for children or the adult cat

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19

Mateja, Leszek. "Inicjacyjny charakter XI rozdziału Listu do Hebrajczyków." Vox Patrum 69 (December 16, 2018): 467–79. http://dx.doi.org/10.31743/vp.3270.

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The article presents the initiatory nature of the eleventh chapter of the Epistle to Hebrews. The author of the Epistle, on the example of characters from the Old Testament, presents two patterns of faith development: individual and communal. These patterns correspond to the process of the pre-baptism initiation carried out in the ancient Church on three stages: encouragement, precatechumenate and catechumenate. The final extracts of the analysed chapter of the Epistole, interpreted with the use of initiation method, present the faith development of the baptised and their preparation to the

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20

Eguiarte B., Enrique A. "San Agustín y la iniciación cristiana." Augustinus 61, no. 240 (2016): 53–110. http://dx.doi.org/10.5840/augustinus201661240/24114.

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The article presents the traces of rituals and celebrations of Lent in the Church of Milan in 387, following the clues that we have in the texts both of St. Augustine and St. Ambrose. It deals also about the structure of the catechumenate in Hippo, St. Augustine’s Diocese, underlining those things which were common to other Churches, and those which were exclusive of Northern Africas Church. It presents briefly the ritual of the traditio symboli and the traditio orationis, and also describes St. Augustine’s sermons to the newly baptized or infants, during the in albis Week.

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21

Sultana, Carl-Mario. "A Pastoral Reading of the Directory for Catechesis." Roczniki Teologiczne 68, no. 11 (2021): 43–56. http://dx.doi.org/10.18290/rt216811-3.

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The recently published Directory for Catechesis by the Pontifical Council for Promoting the New Evangelisation is the handbook for all those who are involved in the catechetical ministry, ranging from Bishops and Bishops’ Conferences to pastors, priests and lay catechists. This article seeks to take a pastoral glance at the Directory which offers a vision for catechesis which is founded on the theology of Evangelii Gaudium, with an openness to a more kerygmatic catechesis. Moreover, the Directory seeks to situate catechesis within the contemporary digital culture, whilst not neglecting traditi

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22

Lindia, Philip. "The Fear of God as Pedagogy: Augustine’s Theological Framework for Eschatological Cataplexis as a Catechetical Tool." Augustinian Studies 53, no. 1 (2022): 69–90. http://dx.doi.org/10.5840/augstudies202221470.

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This article demonstrates the intersection of Augustine’s pedagogy and theology through a case study of his threats of divine judgment (eschatological cataplexis) in catechesis. Augustine’s use of this rhetorical device resists recent scholarship that has sought to ameliorate Augustine’s vision of hell. Augustine’s cataplexis in the catechumenate elucidates the practical side of his mature theological reflections on hellfire and eternal damnation: why catechists should utilize fear as an act of love, how fear cannot cause salvation in and of itself, and how in the faithful, general fear is ref

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23

Murphy, Edwina. "“As Far as My Poor Memory Suggested”: Cyprian’s Compilation of Ad Quirinum." Vigiliae Christianae 68, no. 5 (2014): 533–50. http://dx.doi.org/10.1163/15700720-12341183.

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The question of who compiled Ad Quirinum remains unresolved. The previous consensus that it was indeed Cyprian, based largely on Koch’s work, was challenged by Bobertz over twenty years ago. Since then, the issue has received little attention. Here I refute Bobertz’s main arguments for believing that the collection existed prior to Cyprian’s conversion. I argue that textual variations between Ad Quirinum and Cyprian’s letters and treatises do not rule out Cyprian being the compiler, as similar variations also occur in Cyprian’s uncontested works. I examine the role of tradition and memory in s

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24

Rees, Wilhelm. "Pastoral Care for Migrants. Canonical and Religious Related Legal Requirements on Asylum and on the Change of Religion." Ecumeny and Law 9, no. 2 (2021): 41–69. http://dx.doi.org/10.31261/eal.2021.09.2.02.

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Refugees and migrants have always been of particular concern to the Roman Catholic Church and its pastoral care. Even if the large influx of refugees happening in 2015 and 2016 is no longer the case, flight and migration are still relevant topics in Austria. The contribution deals with the historical development of canonical regulations, the situation of refugees and migrants in Austria, the legal basis, the implementation of asylum procedures and numbers, the statements of the Austrian Bishop’s Conference, the access to a Church or religious community and converting from one to another, the q

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25

Kalleres, Dayna S. "Cultivating True Sight at the Center of the World: Cyril of Jerusalem and the Lenten Catechumenate." Church History 74, no. 3 (2005): 431–59. http://dx.doi.org/10.1017/s0009640700110777.

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In 351 c.e., Cyril of Jerusalem prepared catechumens for baptism at what he identified as the very center of the world. From Golgotha Christ once stretched his hands to embrace the ends of the earth, and Cyril's catechumens would soon receive a distinctive baptism predicated on their proximity to Golgotha first and Christ's tomb second. For this bishop location was truly everything, in his own words: “For others only hear but we both see and handle.” Cyril's Lenten Catechumenate consisted of an eight-week course of prebaptismal preparation culminating in an Easter baptism. Within this institut

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26

McCullagh, John J. "Book Review: Conversion and the Catechumenate. Ed. Robert D. Duggan, Paulist Press, Ramsey, N.J. 1984. $7.96." Irish Theological Quarterly 51, no. 2 (1985): 159–60. http://dx.doi.org/10.1177/002114008505100215.

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27

Young, Robin Darling. "Journeybread for the Shadowlands: The Readings for the Rites of the Catechumenate, RCIA by Pamela E. Jackson." Thomist: A Speculative Quarterly Review 60, no. 2 (1996): 329–32. http://dx.doi.org/10.1353/tho.1996.0030.

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28

Lawler, Michael G., and Todd A. Salzman. "Amoris Laetitia a Turning Point: Cohabitation Revisited." Irish Theological Quarterly 84, no. 3 (2019): 268–86. http://dx.doi.org/10.1177/0021140019849413.

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Cohabitation is an ever-increasing phenomenon in our human experience and human experience is a long-established source of knowledge for Catholic moral reflection and judgment. In this essay, inspired by Pope Francis’s Apostolic Exhortation, Amoris Laetitia, we reflect on that phenomenon and seek to make faith-sense of it, that is, we come to the experience of cohabitation with a faith nourished in the Catholic tradition and attempt to allow that faith to enter into dialogue with the experience of cohabitation and the effect it has on the Christian lives of cohabiting couples. The essay develo

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29

Renna, Thomas. "Augustine and the Catechumenate. By William Harmless, S. J. Collegeville, Minn.: Liturgical Press, 1995. xii + 406 pp. $34.95." Church History 66, no. 2 (1997): 315–16. http://dx.doi.org/10.2307/3170669.

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30

Fischer, Balthasar. "The National Statutes for the Catechumenate approved by the Conference of Bishops of the USA on November 11, 1986*." Studia Liturgica 19, no. 2 (1989): 125–32. http://dx.doi.org/10.1177/003932078901900201.

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31

Woody, William C. "Givenness, Saturation, and the Self: A Phenomenology of Christian Initiation." Religions 12, no. 8 (2021): 642. http://dx.doi.org/10.3390/rel12080642.

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Phenomenology holds great promise yet underdeveloped potential for ritual studies and liturgical theology. As phenomenology has indeed taken a “theological turn” and the contentiousness of such an approach abates, questions remain as to what insights, concepts, and language phenomenology can offer to deepen our understanding of Christian ritual practices. Specifically with respect to rituals of initiation, does phenomenology open new avenues of appreciation for the sacrament of baptism, to enrich and to deepen the faithful’s experience of these rituals? This article considers insights afforded

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32

Kiejkowski, Paweł. "Wtajemniczenie chrześcijańskie bramą i drogą do nowego życia paschalnego. Refleksja na kanwie propozycji bpa Zbigniewa Kiernikowskiego." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 67–84. http://dx.doi.org/10.14746/pst.2017.31.04.

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Following the Second Vatican Council, the Catholic Church notices the need for the existence in particular dioceses of an institutional way of Christian initiation for adults who wish to follow the teachings of Jesus Christ. At the same time, there is a universal recognition of the need to organize in local churches and relatively big parishes special places where it would be possible for adults to gradually experience post-baptismal initiation. Zbigniew Kiernikowski, the Bishop of Legnica, offers us a comprehensive proposition of Christian initiation for adults, which can be experienced both

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33

Posternak, Andrey. "The Ministry of Deaconesses in Byzantium and Projects for Its Reconstruction at the Pre-Council Conference in Russia 1906." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (2021): 352–64. http://dx.doi.org/10.15688/jvolsu4.2021.6.26.

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Introduction. The order of deaconesses in Byzantium was formed by the time of the Council of Chalcedon in 451. The idea of the institutionalization of the women’s ministry was revived in the new conditions in Russia of the 19th – early 20th century because of the need for Church reforms. Materials and methods. A comparative analysis of the ancient order of deaconesses and the project of its reconstruction in Russia allows us to determine characteristics of the ministry and status of deaconesses that depended on the specific living conditions of the Church. The deaconesses in the Byzantine Empi

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34

Young, Robin Darling. "Early Christian Baptism and the Catechumenate: West and East Syria. By Thomas M. Finn. Message of the Fathers of the Church 5. Collegeville, Minn.: Michael Glazier and The Liturgical Press, 1992. xiv + 218 pp. $17.95." Church History 65, no. 3 (1996): 451–52. http://dx.doi.org/10.2307/3169947.

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35

Jefferson, Philip. "Comptes rendus / Reviews of books: Early Christian Baptism and the Catechumenate : Italy, North Africa, and Egypt Thomas M. Finn Message of the Fathers of the Church, 6 Collegeville, MN: The Liturgical Press, 1992. 240 p." Studies in Religion/Sciences Religieuses 23, no. 1 (1994): 89–90. http://dx.doi.org/10.1177/000842989402300112.

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36

Schellman, James. "Foundational Elements of Catechumenal Formation." Liturgy 25, no. 3 (2010): 27–33. http://dx.doi.org/10.1080/04580631003677038.

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37

Vincie, Catherine. "Lent and the Catechumenal Process." Liturgy 11, no. 4 (1994): 9–15. http://dx.doi.org/10.1080/0458063x.1994.10392232.

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38

Stewart-Sykes, A. "Histoire du catechumenat dans l'eglise ancienne. By PAUL L. GAVRILYUK." Journal of Theological Studies 59, no. 1 (2008): 367–68. http://dx.doi.org/10.1093/jts/fln031.

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39

Młyńska, Elżbieta. "A Catechumenal Model of Catechesis to Prepare Children for First Holy Communion in the Archdiocese of Białystok." Rocznik Teologii Katolickiej 19 (2020): 171–85. http://dx.doi.org/10.15290/rtk.2020.19.11.

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After the Second Vatican Council, the Church in Białystok became open to the catechetical trend of kerygmatic renewal. Influenced by Her predecessors, the Church began to move away from didactic catechesis and to developing a catechesis based on initiation. Drawing on years of pastoral experience, the Archdiocese of Białystok implemented its own catechetical program that includes scripts and teaching aids based on a catechumenal model of formation to prepare children to receive the Sacraments of Reconciliation and the Eucharist.

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40

Hindman, David, and Daniel T. Benedict. "Come to the Waters: Catechumenal Ministry at the College of William & Mary." Liturgy 25, no. 3 (2010): 49–58. http://dx.doi.org/10.1080/04580631003677129.

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41

McElligott, Ann E. P. "The Catechumenal Process: The Journey of Initiation and Reaffirmation in the Paschal Season." Liturgy 11, no. 2 (1993): 84–98. http://dx.doi.org/10.1080/0458063x.1993.10392203.

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42

Domaszk, Arkadiusz. "Prawny i katechetyczny wymiar "Drogi Neokatechumenalnej"." Prawo Kanoniczne 52, no. 3-4 (2009): 69–90. http://dx.doi.org/10.21697/pk.2009.52.3-4.03.

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The catechistic instruction fulfils an important part in the mission of the Church, among other things that serves to the initiation to the Christian and stable its education into the faith. This thought of the Church undertook the Neocatechumenal Way which came to life in the sixties of the XX Century and is still present in many countries and dioceses. To the development of neocatechumenal communities accompanied the interest of the Magisterium of the Church. The meaning Neocatechumenal Way is especially important on the catechistic field. The educated model of the formation, links back to a

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43

Reinert, João Fernandes. "Paróquia: casa da iniciação e comunidade de sujeitos eclesiais." Revista Eclesiástica Brasileira 79, no. 313 (2019): 264. http://dx.doi.org/10.29386/reb.v79i313.1874.

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O presente artigo pretende aproximar três temas eclesiológico-pastorais, frutos das reflexões das Assembleias dos bispos do Brasil: paróquia comunidade de comunidades, sujeitos eclesiais, e iniciação à vida cristã. Não se trata de uma análise de tais documentos, mas sim, de uma reflexão ampliada sobre cada um dos três temas, no intuito de captar o que se pretende de cada uma das realidades indicadas e, sobretudo, de perceber o que há de comum entre elas. Relacionalidade e comunhão são o DNA e o fio condutor da nova paróquia, chamada “comunidade de comunidades”, composta de “sujeitos eclesiais”

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44

Vondey, Wolfgang. "Tony Hanna, New Ecclesial Movements: Communion and Liberation, Neo-Catechumenal Way, Charismatic Renewal. Staten Island, NY: Alba House, 2006. 282 pp. $17.95. Shawn Christopher Reeves. Embracing the Mystery of the Holy Spirit: The Son, the Sacred, and the Holy Spirit. Staten Island, NY: Alba House, 2007. 166 pp. $9.95." Pneuma 34, no. 3 (2012): 475–76. http://dx.doi.org/10.1163/15700747-12341262.

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45

De Lima, Luiz Alves, and Paulo Stippe Schmitt. "O querigma cristão." Revista Encontros Teológicos 32, no. 1 (2017). http://dx.doi.org/10.46525/ret.v32i1.535.

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Resumo: O querigma é o anúncio central da fé cristã: o mistério pascal de JesusCristo e a salvação oferecida à humanidade por Deus. Este anúncio, o primeiroem ordem e valor, deve ecoar sempre na boca de cada discípulo-missionário. Emtempos de fluidez, de modernidade líquida, será necessário descobrir metodologiasque alcancem os interlocutores atuais e façam o anúncio pascal chegar a seuscorações. O Concílio Vaticano II, no retorno às fontes, redescobriu o catecumenatoprimitivo e o propôs como caminho para a formação dos novos cristãos. O primeiropasso desse processo é o anúncio de Jesus Cristo

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46

Finn, Richard. "The Catechumenate in Late Antique Africa (4th–6th Centuries) : Augustine of Hippo, His Contemporaries and Early Reception. By Matthieu Pignot." Journal of Theological Studies, December 24, 2021. http://dx.doi.org/10.1093/jts/flab132.

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