Academic literature on the topic 'Catholic Church – Doctrinal and controversial'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Catholic Church – Doctrinal and controversial.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Catholic Church – Doctrinal and controversial"
1
Makarova, A. V. "V.S. Solovyov and Russian Catholics: Similarities and Differences in the Understanding of Church Unity and Infallibility." Solov’evskie issledovaniya, no. 1 (March 30, 2022): 26–39. http://dx.doi.org/10.17588/2076-9210.2022.1.026-039.
Full textAbstract:
This article considers Russian Catholicism as a system of views characterized by the need for an independent Church authority, the special role of the Catholic Church in the history of Europe, and the importance of the unity of Churches around the Pope. Given all this, the article analyzes the criteria by which V.S. Solovyov could be included within the representatives of Russian Catholicism, albeit his confessional affiliation to the Catholic Church still remains controversial. The main part of this text is devoted to V.S. Solovyov’s relationship with the key issues of Russian Catholicism, i.e. the understanding of church unity, authority, and infallibility; the hierarchy’s and laity’s participation in the preservation of doctrinal truths; and finally the truth criteria for the decisions taken by the Ecumenical Councils. While these questions have been already raised in the writings of the main ideologist of philocatholicism, P.Y. Chaadayev, this article also demonstrates the way in which they occupy a crucial place in the heritage of the Russian Catholicism’s representatives from the last half of the 19th century: i.e. I.S. Gagarin and E.G. Volkonskaya. As a conclusion of this analysis, V.S. Solovyov’s views – which he expressed in his 1880s works – on the Church authority and on the special powers of Roman pontifices seem to partially converge with those of the conservative Russian Catholics. However, it is still possible to recognize a number of discrepancies between the two positions. These discrepancies would subsequently lead Solovyov to distance himself from Catholic apologetics to pursue a different approach in the understanding of Church infallibility. In this regard, an examination of Solovyov’s triads will be the key to identify the transformation, within his ecclesiological ideas, of the functions of secular and church authorities as well as of the need for an additional link between Christ and the believers.
2
Rodda, Joshua. "Evidence of Things Seen: Univocation, Visibility and Reassurance in Post-Reformation Polemic." Perichoresis 13, no. 1 (June 1, 2015): 57–74. http://dx.doi.org/10.1515/perc-2015-0004.
Full textAbstract:
Abstract This article reaches out to the audience for controversial religious writing after the English Reformation, by examining the shared language of attainable truth, of clarity and certainty, to be found in Protestant and Catholic examples of the same. It argues that we must consider those aspects of religious controversy that lie simultaneously above and beneath its doctrinal content: the logical forms in which it was framed, and the assumptions writers made about their audiences’ needs and responses. Building on the work of Susan Schreiner and others on the notion of certainty through the early Reformation, the article asks how English polemicists exalted and opened up that notion for their readers’ benefit, through proclamations of visibility, accessibility and honest dealing. Two case studies are chosen, in order to make a comparison across confessional lines: first, Protestant (and Catholic) reactions against the Jesuit doctrine of equivocation in the late sixteenth and early seventeenth centuries, which emphasized honesty and encouraged fear of hidden meaning; and second, Catholic opposition to the notion of an invisible-or relatively invisible-church. It is argued that the language deployed in opposition to these ideas displays a shared emphasis on the clear, certain, and reliable, and that which might be attained by human means. Projecting the emphases and assertions of these writers onto their audience, and locating it within a contemporary climate, the article thus questions the emphasis historians of religion place on the intangible-on faith-in considering the production and the reception of Reformation controversy.
3
Sulkowski, Lukasz, Grzegorz Ignatowski, and Robert Seliga. "Public Relations in the Perspective of the Catholic Church in Poland." Religions 13, no. 2 (January 25, 2022): 115. http://dx.doi.org/10.3390/rel13020115.
Full textAbstract:
The issue of the use of marketing tools by religious organisations is a research problem because for moral reasons, churches declare that they do not use marketing communication explicitly. In religious circles, marketing tends to be associated with unethical practices, especially public relations, which in practice can be associated with propaganda. A careful analysis of the activities carried out by churches shows that many marketing communication methods and tools are used by religious organisations. To be successful, companies must identify the basic elements determining customer satisfaction and meet them more effectively than their competitors. At the same time, it is not about one-off transactions, but about building long-term relationships. This model is also slowly finding acceptance in religious circles, despite arguments that satisfying individual needs will be at the expense of church doctrine or will result in long-standing church traditions being abandoned and replaced by pop-cultural attitudes. The article discusses the specificity of building the brand image of the Catholic Church in Poland and the use of modern marketing tools in this process. It also presents the results of the authors’ research, which leads to the final conclusions verifying the research hypotheses set out in the research methodology. The article aims to initiate a wider discussion on the controversial topic of implementing commercial marketing tools into the image management processes of the Catholic Church. The conducted research results indicate the need for a change in the perception of the Catholic Church in Poland of the communication processes leading to the building and strengthening of its image. A major challenge for the Catholic Church in Poland seems to be changing the attitudes of non-believers towards the Catholic Church.
4
Dodaro, Robert, and Michael Questier. "Strategies in Jacobean Polemic: The Use and Abuse of St Augustine in English Theological Controversy." Journal of Ecclesiastical History 44, no. 3 (July 1993): 432–49. http://dx.doi.org/10.1017/s0022046900014172.
Full textAbstract:
It is well known that following the Elizabethan religious settlement of 1559 English Catholic and Protestant polemicists turned to the Church Fathers, and particularly to St Augustine, for source material with which to bolster their doctrinal arguments. Augustine's works were, of course, the basis for so many Reformation controversies, yet the theological disputes of the sixteenth and seventeenth centuries were entirely different from those of the Early Church. Further development and refinement of doctrine had created a wide gulf between the two periods. Early modern polemic was therefore relying on patristic sources which at times were patently inappropriate. It might therefore be thought that there would be little to be gained from an examination of its use of the Fathers, particularly as there was no reason for bitterly opposed polemicists to take a restrained, objective, or even particularly discerning approach to the patristic sources in order to refute the ‘errors’ of the other side. Historians of the English Reformation have indeed shown little interest in the seventeenth century's preoccupation with St Augustine, the most widely cited of the patristic writers. Hugh Trevor-Roper wrote that in this period ‘the true meaning of St Augustine was the object of as much unprofitable speculation as has ever been expended on the equally inscrutable mind of God’. Those historians who have dealt briefly with polemical technique in this period have suggested that seventeenth-century uses of patristic texts were likely to be primitive. J. C. H. Aveling argued that both Catholic and Protestant writers were afflicted by the same weaknesses: their understanding of source texts was undermined by a ‘cult of great erudition’ which was essentially shallow.
5
Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (December 1, 2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.
Full textAbstract:
Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touching the Church’s life provided patristic norms for its rightful administration. Jewel, Hooker, and Carleton each argued that the English Protestant national Church as defined by the Elizabethan Settlement exemplified a faithful recovery of patristic conciliar ecclesiastical government as an essential component in England’s overall endeavor to return to the true Church Catholic. Jewel employed these councils in order to impeach the Council of Trent’s (1545-63) status as a general council, and to justify the transfer of the authority of general councils to national and regional synods under the direction of godly princes. Hooker proposes the recovery of general councils as a means of achieving Catholic consensus within a Christendom divided along national and confessional lines while at the same time employing the pronouncements of the first four general councils to uphold the authoritative patristic and catholic warrant for institutions and practices retained by the Elizabethan Church. Finally, amid the controversy surrounding the Oath of Allegiance during the reign of James VI/1 (r. 1603-25), George Carleton devoted his extensive examination of these councils to refute papal claims to coercive authority with which to depose monarchs as an extension of excommunication. In so doing, Carleton relocates this ‘coactive jurisdiction’ in the ecclesiastical authority divinely invested in the monarch, making the ruler the source of conciliar authority, and arguably of catholic consensus itself.
6
Byford, Jovan. "Distinguishing "anti-Judaism" from "anti-Semitism": Recent championing of Serbian Bishop Nikolaj Velimirovic." Sociologija 48, no. 2 (2006): 163–92. http://dx.doi.org/10.2298/soc0602163b.
Full textAbstract:
After the fall of the Berlin Wall, the continuity in the ideology of the Eastern European far right has been apparent in the extent to which the restoration of right-wing ideas was accompanied with widespread rewriting of history and the rehabilitation of contentious historical figures, many of whom, 40 years earlier, had attained notoriety for their antisemitism and fascist and pro-Nazi leanings. This article examines a specific example of postcommunist revisionism in Serbian society. The principal aim of the article is to explore the rhetoric of Bishop Nikolaj Velimirovic (1880 - 1956), a controversial Serbian Orthodox Christian philosopher whose writing includes overtly antisemitic passages, and elucidate the strategies that his supporters have been deploying to promote him and maintain his popularity while countering objections of antisemitism. The paper focuses on the way in which the controversy surrounding Velimirovic?s antisemitism was managed around the time of his formal canonisation in May 2003. The author argues that unlike the Roman Catholic and Protestant Christian denominations, eastern churches, including the Serbian Orthodox Church, have as yet not formally addressed from a doctrinal or ecclesiological perspective the problem of Christian antisemitism. Due to the unwavering traditionalism justifications and denials of antisemitism must be constructed in such a way that they present the bishop?s views as consistent with the prevailing secular norms of ethnic tolerance.
7
BERGERON, Sylvain. "Arianism and Pelagianism: Two Great Heresies of the Fourth and Fifth Centuries." JOURNAL OF HISTORY AND FUTURE 8, no. 4 (December 22, 2022): 1172–78. http://dx.doi.org/10.21551/jhf.1178210.
Full textAbstract:
At a time in Western civilization when differing religious theologies were at odds with each another, opposing schools of thought attempted to reformulate and rationalize some of the most fundamental teachings at the heart of early Christianity. As the founders of these schools were branded as radicals and heretics for defying the orthodoxy and authority of the Roman Empire and at the same time, of the Roman Catholic Church, these teachers were soon ostracized and harshly punished for their flawed and erroneous beliefs. Focusing on the fourth and fifth centuries of the Common Era specifically, this paper will introduce two great heresies that belonged to those historical periods namely, Arianism and Pelagianism, and the highly influential, yet controversial thinkers behind them. Formulated by the Cyrenaic (modern-day Libya) presbyter, Arius (256-336 CE) and the British monk and theologian, Pelagius (390-418 CE), these two religious figures whose nonconformist theological positions are still being debated today, dared in their own defiant ways to challenge the firmly established rules and doctrines of Crown and Church.
8
O’Sullivan, Wayne M. "Acton, Oxenham, and the Temporal Power." Recusant History 22, no. 1 (May 1994): 102–11. http://dx.doi.org/10.1017/s0034193200001801.
Full textAbstract:
In his inaugural lecture on the study of history, delivered at Cambridge in 1895, Lord Acton exhorted his students to ‘try others by the final maxim that governs your own lives, and to suffer no man and no cause to escape the undying penalty which history has the power to inflict on wrong … If we lower our standard in history, we cannot uphold it in Church and State.’This was Acton in his seventh decade, some seven years before his death. As a young man in his mid twenties, writing for The Rambler, which at that time Acton and his circle of liberal catholics hoped to use as the vehicle for educating their co-religionists into harmonizing their ancient faith with contemporary science and scholarship, he struck a very different note. This was the Acton who distinguished between Catholic and Protestant intolerance, excusing the former as the product of ‘external circumstances,’ while condemning the latter as an ‘imperative precept and a part of its doctrine.’ Acton was not, at any point in his life, a conventional thinker, and just as his later view of the historian as moral judge was, and remains, controversial, so his earlier reading of ecclesiastical history was disputed by friend and foe.
9
Marshall, Peter. "The Rood of Boxley, the Blood of Hailes and the Defence of the Henrician Church." Journal of Ecclesiastical History 46, no. 4 (October 1995): 689–96. http://dx.doi.org/10.1017/s0022046900080490.
Full textAbstract:
Recent research has rendered untenable the glib characterisation of the Henrician Reformation as ‘Catholicism without the Pope’, but the essential nature of the motives and achievements of Henry vra and his ministers in the 1530s and 1540s remains a controversial issue. To J. K. McConica, the polity created in the 1530s was an ‘Erasmian’ one, with the views of the great humanist on such matters as vernacular Scripture, superstitious pilgrimage and religious instruction providing a consensual nexus to bind together all but the most extreme shades of religious opinion. More recently, Glyn Redworth has similarly argued that the Henrician Reform was from the first ‘an intellectually coherent and satisfying movement’, and that it had positive and distinctive religious aspirations, seeking to use the techniques of ‘Protestant’ evangelism to transmit a purged but none the less essentially Catholic doctrine. G. W. Bernard has, by contrast, characterised the direction of religious policy after the break with Rome as ‘deliberately ambiguous’, and sees Henry as a ruler who held together an unwieldy coalition of interests by employing the rhetoric of continental Protestantism while inhibiting the implementation of any fundamental change.
10
GORDON-SEIFERT, CATHERINE. "From Impurity to Piety: Mid 17th-Century French Devotional Airs and the Spiritual Conversion of Women." Journal of Musicology 22, no. 2 (2005): 268–91. http://dx.doi.org/10.1525/jm.2005.22.2.268.
Full textAbstract:
ABSTRACT With his three books of airs de déévotion (1656, 1658, 1662), Father Franççois Berthod offered singers the best of two worlds: newly-written sacred texts set to preexisting love songs by prominent French composers. In his dedications, he indicates that his parodies were written for women, enabling them to sing passionate melodies while maintaining their ““modesty, piety, and virtue.”” Inspired by the adopted musical settings, Berthod retained the provocative language of the original texts but directed expressions of concupiscent love toward Jesus in lieu of mortal man. Drawing on church documents, devotional treatises, and introductions to sources of sacred music, it can be shown how Berthod's devotional airs——a repertory virtually ignored by scholars——were part of a Catholic campaign to convert female aristocrats from a life of frivolity and immorality to one of religious devotion. This study examines Berthod's choice of airs, his organization of topics, and his parodic procedures as representations of religious ““conversions.”” Also addressed is the debate surrounding his textual transformations, for some questioned whether women could enter into the spirit of the devotional text without thinking about its ““sinful”” version. The airs, in fact, embody a central, yet controversial, interpretation of post-Tridentine doctrine: In order to know what is good one must know what is not. Ultimately this study reveals that Church leaders believed that by singing airs de déévotion, a woman, even if married with children, would transcend worldly desire, fantasize amorous conversations with Jesus, and express her love for him ““as her true husband.””
Dissertations / Theses on the topic "Catholic Church – Doctrinal and controversial"
1
Warneck, Richard Herman. "Avery Dulles's advocacy of reformulation of dogma and doctrinal development." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full text
2
Vithayathil, Hormis John. "Contracts between diocesan bishops and missionary institutes analysis of canon 790.1, n.2 in a historical and doctrinal context /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full text
3
Huang, Daniel Patrick L. "Two contemporary interpretations of John Henry Newman's An essay on the development of Christian doctrine." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Full text
4
Berthe, Pierre-Marie. "Les dissensions ecclésiales, un défi pour l'Église catholique : histoire et actualité." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK001.
Full textAbstract:
Depuis l’origine du christianisme, l’unité de l’Église fondée sur la foi, le culte et la communion hiérarchique avec le successeur de Pierre est confrontée à des dissensions doctrinales ou disciplinaires qui entraînent parfois des ruptures institutionnelles. Aujourd’hui, les catholiques peinent à parler d’une seule voix sur des thèmes essentiels, tandis que le dialogue œcuménique tarde à restaurer l’unité parfaite entre chrétiens. Ces deux problématiques sont abordées à la lumière de l’histoire. A travers un long parcours chronologique qui mène le lecteur de l’Antiquité à l’époque contemporaine, cette étude évoque les solutions doctrinales, canoniques et pastorales mises en œuvre au fil des siècles pour résoudre les crises qui ont surgi dans l’Église, puis répond à trois questions en lien avec l’actualité. Que faire pour éviter de nouvelles ruptures dans l’Église ? Comment réagir face aux situations conflictuelles ? Quel chemin emprunter pour réconcilier les chrétiens ? Si la promotion de l’unité réclame audace et courage, elle ne saurait être envisagée en dehors de la vérité révélée par le Christ et de la traditionEver since the inception of Christianity, the Church’s unity based on faith, worship and hierarchical communion with Peter’s successor has been faced with doctrinal or disciplinary dissents which entail institutional severances at times. Today, Catholics have difficulty speaking with one voice about essential questions, while at the same time the ecumenical dialogue is late inrestoring perfect unity between Christians. Those two sets of problems are tackled here in the light of history. Leading the reader on a long chronological path from Antiquity to modern times, this study examines the doctrinal, canonical and pastoral solutions applied along the centuries in order to deal with the crises arising inside the Church ; then it answers three questions in connection with present circumstances : What should be done to avoid new severances within the Church? How to react in front of conflictual situations? What way should be followed to reconcile Christians? While it takes courage and boldness to promote unity, the latter cannot be contemplated outside the truth revealed by Christ and tradition
5
Malonga, Diawara-Doré Charlemagne Didace. "Canonicité de la Conférence des évêques." Thesis, Paris 11, 2012. http://www.theses.fr/2012PA111006.
Full textAbstract:
Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?
6
Martinez, Gaspar. "Catholic postrahnerian theology : encountering the mystery of God in history and society /." 1997. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9800623.
Full text
7
Mendy, Gabriel. "Augustine's analogy between the Spirit in the Church and the soul in the body and it's implications for communion ecclesiology." 2009. http://digital.library.duq.edu/u?/etd,116694.
Full text
8
Zeid, Nadim Abou. "The mystery of death-life in the Maronite Catholic Church." Diss., 2002. http://hdl.handle.net/10500/862.
Full textAbstract:
This study reflects the belief systems of a nation living their lives as though in exile. It is
also an 'echo' of their spiritual journey, stretching from the dawn of humanity until the
time of Jesus Christ. It is the testimony of the people who lived in Phoenicia, Antioch,
and the holy mountains and valleys of Lebanon.
From the time of early Christianity they structured their beliefs according to the general
admonition and teaching of the Scripture, and looked forward to the imminent 'return' of
Christ. They lived in an atmosphere of preparation for the ready welcome of the
'heavenly Bridegroom'.
The background to and the reasoning supporting this study and exposition, is that of
understanding the history, spirituality, and the ritual deriving from the beliefs and thought
systems of the Christians of the Maronite Catholic Church, and their understanding of the
hereafter. It is an attempt to relate the many factors which comprise the 'life' and ritual,
the biblical foundation, and the theological and eschatological views of the Maronite
Church and its members.Christin Spirituality, Church History and Missiology
M. Th. (with specialisation in Christian Spirituality)
9
Lehmkuhl, Carl Wilhelm. "Suggestie as faktor in die christelike erediens met besondere verwysing na die gereformeerde-, pentekostalistiese- en neo- pentekostalistiese tradisies." Thesis, 1990. http://hdl.handle.net/10413/7514.
Full textAbstract:
The aim of this study is to examine the communication models with which the church works and if necessary, to create an alternative model. The criticism of the worship service requires that the church rethinks her activities. The target of the study is the Christian worship service as seen in the main stream of Protestant thinking in South Africa. In particular it looks at the Reformed-, Pentecostal- and Neo-pentecostal churchgroups. Church history shows that the church often gets involved with heresy, and that God ever so often brings His church back through specific reformations. In the light of this, the church should ask the right questions now to be able to give the right answers in the twenty first century. The liturgical crisis requires that ministers should lead worship with honesty and enthusiasm. Ministers will have to be careful not to try and produce or imitate God's work, but through the interaction between the people themselves and between God and his people, to be an instrument in God's hand. Therefore this study suggests principles which governs the communication in the worship service. The importance of this study lies in the fact that it tries to understand the very complex situation of communication in the Christian worship service. These peculiar dynamics is both unique and general. Unique, in the sense that the Lord Jesus Christ is present amongst His children, that God through grace intervenes in the lives of people and by this makes the most ideal communication possible. Generally, in the sense that it is through common everyday communication skills, that the worship service is experienced. The individual who attends the service will come to a specific understanding of the situation, through the normal human communication process. This study also designed a measuring device in the form of questionnaires to identify what people experience during the worship service. It comes to the conclusion that
ministers must set up the most ideal situation for effective communication during services.Thesis (Ph.D.)-University of Durban-Westville, 1990.
10
Maples, James Hoyle. "The origin, theology, transmission, and recurrent impact of Landmarkism in the Southern Baptist Convention (1850-2012)." Thesis, 2014. http://hdl.handle.net/10500/18929.
Full textAbstract:
Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views.
After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact.
In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century.
The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history.
The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices.Christian Spirituality, Church History and Missiology
D.Th. (Church History)
Books on the topic "Catholic Church – Doctrinal and controversial"
1
Wells, H. G. Crux ansata: An indictment of the Roman Catholic Church. Austin, TX: American Atheist Press, 1989.
Find full text
2
Knox, Ronald Arbuthnott. The belief of Catholics. San Francisco: Ignatius Press, 2000.
Find full text
3
The Manual of the holy Catholic Church: Embracing, first part, The beautiful teachings of the holy Catholic Church simplified and explained in the form of questions and answers : second part, Light from the altar, or, The true Catholic in the church of Christ : to which is added a Catholic home dictionary and cyclopedia. Chicago, Ill: Catholic Art and Publication Office, 1986.
Find full text
5
The great divide: Catholic doctrine and Biblical truth : a chronological history. Maitland, FL]: Xulon Press, 2008.
Find full text
6
Saints: Visible, orderly and catholic : the congregational idea of the Church. Geneva: World Alliance of Reformed Churches, 1986.
Find full text
7
Saints: Visible, orderly, and catholic : the congregational idea of the church. Allison Park, Pa: Pickwick Publications, 1986.
Find full text
8
Thomé, Josef. Der mündige Christ: Katholische Kirche auf dem Wege der Reifung. 2nd ed. Aachen: Mainz, 1993.
Find full text
9
Möhler, Johann Adam. Symbolism: Exposition of the doctrinal differences between Catholics and Protestants as evidenced by their symbolical writings. New York: Crossroad Pub., 1997.
Find full text
10
Sheed, F. J. A map of life: A simple study of the Catholic faith. San Francisco: Ignatius Press, 1994.
Find full textBook chapters on the topic "Catholic Church – Doctrinal and controversial"
1
"Doctrinal Change in the Catholic Church." In Catholic Identity, 34–53. Cambridge University Press, 1999. http://dx.doi.org/10.1017/cbo9780511752728.002.
Full text
2
Hall, David D. "Introduction." In The Puritans, 1–13. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691151397.003.0001.
Full textAbstract:
This introductory chapter provides an overview of Puritanism. To its parent, the Puritan movement owed the ambition to become the state-endorsed version of Christianity in England and Scotland. Theological principle lay at the heart of this ambition. On both sides of the Protestant–Catholic divide, theologians and civic leaders agreed that true religion could be readily defined. All others were false—entirely false or perhaps only in part. Either way, defending true religion against its enemies was crucial. Were error to overtake truth, vast numbers of people would never receive or understand the gospel promise of unmerited grace. Almost as crucial was a second principle, that God empowered godly kings or, as was also said, the “Christian prince,” to use the powers of the civil state in behalf of true religion. In early modern Britain and subsequently in early New England, Puritans took both of these assumptions for granted. A third principle concerned the nature of the church. Its role on earth was as a means of grace for all of humankind, a role complicated by the doctrine that only the faithful few would eventually be included within the gospel promise of salvation. Because the Puritan movement took a strong stand on the Bible as “law” and insisted that the state churches in England and Scotland eliminate all aspects of Catholicism, it became intensely controversial.
3
Phan, Peter C. "Roman Catholic Theology." In The Oxford Handbook of Eschatology, 215–32. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170498.003.12.
Full textAbstract:
Abstract Although the Roman Catholic Church claims historical continuity with Jesus Christ himself and regards the subsequent Christian development as its own, it acquired distinctive features in matters of doctrine, worship, ethics, spirituality, and organization since the Reformation in opposition to the Protestant churches (and to a lesser extent also to the Orthodox church since 1054). “Roman Catholic theology” refers to the doctrinal development that has taken place in the Roman Catholic Church from the sixteenth century (commonly referred to as the Counter-Reformation) until today. Since it is characteristic of Roman Catholic theology to accord a special authority to the official teachings of the church (the magisterium), especially of ecumenical councils and bishops (in particular the bishop of Rome and his immediate collaborators), this article begins with an exposition of the magisterium's teaching on eschatology. Next, it expounds the eschatology of some of the most influential contemporary Roman Catholic theologians such as Karl Rahner, Hans Urs von Balthasar, Ladislaus Boros, Edward Schillebeeckx, and Joseph Ratzinger. It also discusses Catholic official teachings on eternal life and contemporary Catholic eschatologies.
4
D'Costa, Gavin. "Conclusions of a Tentative Post-Conciliar Theology of the Jewish People." In Catholic Doctrines on the Jewish People after Vatican II, 188–90. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198830207.003.0006.
Full textAbstract:
Chapter 6 systematically draws together all doctrinal teachings developed in this book related to Jewish cultic rituals, the land, and mission. Regarding Jewish cultic rituals it summarizes why the Catholic Church is not going against earlier magisterial teachings that apparently teach that Jewish rituals are dead and deadly. Those very documents provide a counter current which suggests the opposite reading. Regarding the land it summarizes why the Catholic Church can support a minimalist Zionism that interprets the Jewish return as biblical, while refusing to endorse the state government or its various decisions, while also affirming the rights of Palestinians to a homeland and to justice. Regarding mission, it argues that a grass roots Hebrew Catholic community can offer witness to the reality that Judaism is not eradicated and superseded were a Jewish person to accept Christ and the truth of the Catholic Church. This is a form of mission.
5
Perkins, Harrison. "The Content of the Covenant of Works." In Catholicity and the Covenant of Works, 41–84. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197514184.003.0003.
Full textAbstract:
This chapter outlines definitional issues concerning Ussher’s doctrine of the covenant of works, showing the convergence of various strands of doctrinal thinking into one complex doctrine. This chapter surveys the components of Ussher’s covenant of works and indicates why, as an integration of foundational doctrines, it could ground other doctrines. Ussher built his doctrine of the covenant of works on the foundational premises of the natural law, God’s initial eschatological purposes for creation, and the centrality of Adam’s representative role, and these premises show how deeply catholic his formulation of this doctrine was. The natural law formed the terms of the covenant of works, and if Adam had met them, he would have been rewarded with eternal life. This chapter shows how Ussher shaped his doctrinal formulation specifically to refute the claims of the Roman Catholic Church in Ireland.
6
Richman, Karen. "Who Owns the Religion of Haiti?" In Who Owns Haiti? University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813062266.003.0007.
Full textAbstract:
“Who Owns the Religion of Haiti?” demonstrates how a futile religious ‘war’ has been waged in pursuit of control over elusive doctrinal boundaries and dubious doctrinal fidelity in a persistently fluid, plural religious landscape. Since 1860, the Vatican and French Catholic Church have waged crusades to conquer the cultural life of the nation and retake control of Haitian Catholicism. A century later, Protestant missionaries from the United States embarked on their own campaigns to accumulate converts in the Haitian countryside. During twentieth century ‘anti-superstition’ campaigns against vodou, and more recent post-earthquake iterations of anti-vodou campaigns, there has been a constant battle waged in Haiti over religion. Throughout, Haitians utilize diffuse, localized, and family-based features to provide a measure of immunity to the colonizing designs of religious crusaders.
7
Cristellon, Cecilia. "Choosing Information, Selecting Truth: The Roman Congregations, the Benedictine Declaration, and the Establishment of Religious Plurality." In Making Truth in Early Modern Catholicism. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463720526_ch11.
Full textAbstract:
The Benedictine declaration (1741) affirmed that, in the Low Countries, marriages between Protestants or mixed marriages contracted without the formalities prescribed by the Tametsi were valid. The content, form, and time of the Benedectina illustrate the Catholic Church”s intention to reconcile its aspirations for a monopoly on doctrinal truth and universal jurisdiction with limited enforcement capability. Without issuing a general prohibition, for about 150 years Roman congregations collected information on this flexible practice, searching for solutions on a case-by-case basis. This information became a valuable resource for the purposes of normative production.
8
"The Relation between Theology and the Teaching Authority of the Church: A Consideration of Recent Doctrinal Developments in the Catholic Church since Vatican II." In Theology between Church, University and Society, 15–35. BRILL, 2003. http://dx.doi.org/10.1163/9789004494459_004.
Full text
9
Green, Steven K. "The Formative Years." In The Third Disestablishment, 16–57. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190908140.003.0002.
Full textAbstract:
This chapter examines the cultural background for the Supreme Court’s decisions of the 1940s. It considers the ascendency and increasing unity of American Catholicism and the disunity among Protestantism. This Catholic unity was both organizational, in the creation of the National Catholic Welfare Conference which now spoke for the hierarchy nation-wide, and theological in the American church’s embrace of a more socially assertive Thomism. It examines the reaction of Protestants and liberal intellectuals to controversial political and social stances by the Catholic Church: movie and book censorship, and apparent support for fascist regimes in Italy and Spain. It concludes with a discussion of President Franklin D. Roosevelt’s decision to appoint an emissary to the Vatican at the cusp of World War II.
10
Girard, Aurélien. "Was an Eastern Scholar Necessarily a Cultural Broker in Early Modern Europe?" In Confessionalisation and Erudition in Early Modern Europe, 240–63. British Academy, 2019. http://dx.doi.org/10.5871/bacad/9780197266601.003.0007.
Full textAbstract:
The article examines the Evoplia fidei catholicae romanae historico-dogmatica (The Historical-dogmatic Armour of the Roman Catholic Faith), a book which was published in Rome in 1694 by a Maronite, Faustus Naironus (b. 1628, d. 1708–1712). This Eastern Christian wrote several books in his own name, and spent his entire career in Rome, but failed to enjoy much of a reputation as a scholar during his own lifetime. Published by the Congregation of Propaganda press, the Evoplia was a controversial anti-Protestant book, where Naironus presented the Syrian Christians’ contribution to the Catholic cause: according to him, Eastern Christians, regardless of their Church, adhered to the Roman Catholic Church’s position on the seven sacraments and the main dogmas. I chart the gestation of the book, and explore the reasons – some confessional, some scholarly – why this work elicited little response, both among Protestant and French Catholic scholars.