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Journal articles on the topic 'Catholic Ecclesiology'
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1
Fahey, Michael. "Shifts in Roman Catholic, Orthodox, Anglican and Protestant Ecclesiology from 1965 to 2006." Ecclesiology 4, no. 2 (2008): 134–47. http://dx.doi.org/10.1163/174413608x308582.
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AbstractDrawing upon his thirty years experience of teaching ecclesiology, the author tries to identify some developments and paradigm shifts he recognizes as having influenced theological reflection on the Church in Roman Catholic, Orthodox, Anglican, and Protestant contexts. He contrasts the present-day situation of Catholics to the isolationist doldrums that characterized the post-Modernist and pre-Vatican II eras. The impact of the Faith and Order Commission of the World Council of Churches was already notable when Catholics belatedly began to participate in ecumenical dialogue. Various advances in ecclesiology can be identified, especially the use of 'communion' ecclesiology. Negatively, the achievements of ecumenical exchanges are little known by the faithful and rarely cited by church leaders. Canonical regulations especially affecting eucharistic hospitality do not take into consideration the doctrinal consensuses that have emerged. A select bibliography is appended.
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Karkkainen, Veli-Matti. "Church as Charismatic Fellowship: Ecclesiological Reflections from The pentecostal-Roman Catholic Dialogue." Journal of Pentecostal Theology 9, no. 1 (2001): 100–121. http://dx.doi.org/10.1163/17455251-00901006.
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Pentecostal ecclesiology, a lived charismatic experience rather than discursive theology, naturally leans toward the charismatic structure of the church and free flow of the Spirit. In dialogue with the Roman Catholic church, Pentecostal ecclesiologv has been challenged to develop a more nuanced understanding of the relationship between the Spirit, institution, and Koinonia. As charismatic fellowship, the church is a communion of participating, empowered believers.
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Stephen Nicholson, SJ. "Experiencing Uncommon Faithfulness:." Lumen et Vita 11, no. 1 (December 27, 2020): 20–28. http://dx.doi.org/10.6017/lv.v11i1.13071.
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The challenges confronting the church in the 21st century, especially that of persistent systemic racism, call for a methodological shift in ecclesiology. This paper explores the meaning and benefits of Natalia’s Imperatori-Lee’s narrative ecclesiology within the context of race in the United States Catholic Church. By turning to the story of God’s people, especially the silenced and oppressed, ecclesiology is empowered to challenge false histories and overturn theologies which justify oppression. Furthermore, the work of the Holy Spirit and the responses of the faithful are made evident in lives of “uncommon faithfulness,” such as those of Black Catholics in the US. To be guided by narrative ecclesiology today, members of the church must engage in an embodied struggle for liberation and so hear the story of God’s people anew.
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Avis, Paul. "Catholic Ecclesiology and the Conciliar Tradition." Ecclesiology 7, no. 2 (2011): 141–45. http://dx.doi.org/10.1163/174553111x559508.
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Thorsen, Jakob Egeris. "The Church as a Dynamic Field of Priestly, Prophetic and Diaconal Tension." Ecclesiology 15, no. 2 (May 3, 2019): 170–86. http://dx.doi.org/10.1163/17455316-20180001.
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On the background of sociological and theological analyses of the transformations of the religious field and of the Roman Catholic Church in Latin America, this article sketches a proposal for a practical ecclesiology. This ecclesiology understands the church as a dynamic field of tension between priestly, prophetic and diaconal expressions. These fundamental expressions of the church parallel Christ’s threefold role as King, high priest and prophet. Combining P. Bourdieu’s theory of the religious field with N. M. Healy’s call for a practical-prophetical ecclesiology, the article argues that the changes in the Roman Catholic Church in Latin America can be understood as a re-articulation of the church’s prophetic and diaconal dimensions. The apparent disorder and tension hereby created can in fact be the starting point for a constructive, practical ecclesiology, which is able to make sense of the often disharmonious character of ecclesial life.
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Klein, Aloys. "ECCLESIOLOGY AND MISSION: A ROMAN CATHOLIC PERSPECTIVE." International Review of Mission 90, no. 358 (July 2001): 260–63. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00291.x.
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Sajda, Peter. "ECCLESIOLOGY AND MISSION: A ROMAN CATHOLIC PERSPECTIVE." International Review of Mission 90, no. 359 (October 2001): 417–26. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00312.x.
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Wood, Susan. "Continuity and Development in Roman Catholic Ecclesiology." Ecclesiology 7, no. 2 (2011): 147–72. http://dx.doi.org/10.1163/174553111x559517.
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AbstractAn overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and articulation of the prior conceptualizations. The church as body of Christ develops the spiritual and Christological dimension of the church as society. The church as sacrament offers a way of differentiating between Christ and the church while at the same time retaining the close correlation between the two. The church as people of God introduces historical consciousness into the definition of the church. The church as communion synthesizes the strong sacramental and spiritual identity of the church with its organizational structure.
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Murray, Paul D. "Ecclesia et Pontifice: On Delivering on the Ecclesiological Implications of Evangelii Gaudium." Ecclesiology 12, no. 1 (February 5, 2016): 13–33. http://dx.doi.org/10.1163/17455316-01201005.
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This article analyses the ecclesiological implications of Pope Francis’s 2013 Apostolic Exhortation Evangelii Gaudium from the perspective of critical-constructive systematic ecclesiology. The analysis proceeds in three stages. The first, expository, section identifies the key sites of ecclesiological significance in eg. The second section reflects on the broad implications of eg for the contemporary task of Roman Catholic ecclesiology – and Catholic theology more generally – concerning how these tasks should appropriately be pursued. The third section identifies something of the range of specific issues and potential ways ahead pertaining to the various sites of ecclesiological significance in eg and representing the focussed critical-constructive work now needing to be done.
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Hunter, Justus H. "Toward a Methodist Communion Ecclesiology." Ecclesiology 9, no. 1 (2013): 9–18. http://dx.doi.org/10.1163/17455316-00901003.
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The International Methodist-Catholic Dialogue Commission’s Seoul Report (2006) reflects an emerging Methodist communion ecclesiology arising from the Dialogue Commission. One benefit of such an ecclesiology to Methodism is considered: its potential for resolving tensions created by two competing ecclesiologies (Anglican and evangelical) internal to Methodism. Against Albert Outler’s proposal that the aforementioned tensions can be resolved by Methodism’s return to its original role as a movement within a church, as well as Russell Richey’s contention that contemporary Methodism holds the tensions in balance, a Methodist communion ecclesiology offers promising means to resolving the tensions by schematizing the two poles of Methodist ecclesiological tension according to communion. Critical questions are posed for developing distinctively Methodist communion ecclesiologies.
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Flynn, Gabriel. "The Church in a Pluralistic World: The Public Vision of Ressourcement." Religions 10, no. 11 (October 24, 2019): 594. http://dx.doi.org/10.3390/rel10110594.
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The dual concern of this article is to present the vision of the church articulated by the renowned generation of Catholic ressourcement thinkers in the mid-twentieth century, and to demonstrate its continued fecundity in the pluralist, multi-cultural context of contemporary western society. It seeks to contribute primarily to ecclesiology, while also providing historical and social commentary with respectful suggestions for its relevance to present-day ecclesiology. The article provides an interpretative framework for understanding ressourcement with reference to its philosophical foundations and the vision of its founders. Its aims are, first, to articulate the role of ressourcement in the modern context and, secondly, to document the genesis and emergence of that movement’s perception of the church’s mandate in the world, based on an essential return to the sources of Christianity. The paper presents the public vision of ressourcement ecclesiology in two parts, drawing principally, though not exclusively, on the work of the two leading intellectual orders of the Catholic Church at the time of its formulation, namely, the Dominicans and the Jesuits of France.
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Hill, Mark. "LEGAL THEOLOGY." Journal of Law and Religion 32, no. 1 (March 2017): 59–63. http://dx.doi.org/10.1017/jlr.2017.20.
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Ecclesiology is the study of the church which explores the origins, nature, and purposes of the church universal. Its method includes developing categories to indicate the attributes of the church, as e.g. one, holy, catholic, and apostolic; the people of God; and the fellowship of the spirit. One aim of ecclesiology is to teach and help us understand what may be authentic, required, permissible, or appropriate church structures, such as in ministry, government, discipleship, evangelism, worship, and teaching. Legal theology might be considered to be a branch of ecclesiology. Many scholars refer to church law as applied ecclesiology, and in so doing they speak of a “theology of church law” and a “theology in church law.” The former is a doctrinal and perhaps more speculative exercise; the latter is more descriptive and scientific.
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Long, David P. "Eucharistic Ecclesiology and Excommunication." Ecclesiology 10, no. 2 (May 5, 2014): 205–28. http://dx.doi.org/10.1163/17455316-01002005.
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The practice of excommunication is first described in the New Testament as the conscious decision by the faithful community to exclude one of its own from the celebration of the Eucharist. It is a decision rooted in medicinal hopefulness, where the community excludes an offender from active participation in its sacramental life while always maintaining the bonds of charity and fellowship. The understanding of excommunication now seems to be shifting away from its communitarian roots, as seen in the writings of Paul, Ignatius of Antioch, and Cyprian of Carthage, towards a post-Vatican II ecclesiology that appears to emphasize the individual’s judgment of their own worthiness to receive communion. By investigating the developments in the understanding of excommunication in three stages: the Patristic era, the Scholastic period and the contemporary Catholic Church, it can be illustrated that the concepts of internal worthiness of reception of communion and external excommunication are in fact not as disparate as originally believed.
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Flipper, Joseph J. "White Ecclesiology: The Identity of the Church in the Statements on Racism by United States Catholic Bishops." Theological Studies 82, no. 3 (September 2021): 418–39. http://dx.doi.org/10.1177/00405639211036477.
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The latest United States Conference of Catholic Bishops’ document on racism, Open Wide Our Hearts, prompted numerous criticisms. This article argues that US Catholic bishops’ statements on racism from 1958 to 2018 all too often present an image of the church in which Black, Latinx, Asian, and American Indian identities are spatially and socially the exterior, thereby constructing a white ecclesiology.
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Arnold, Jonathan. "John Colet and Polydore Vergil: Catholic Humanism and Ecclesiology." Moreana 51 (Number 197-, no. 3-4 (December 2014): 138–65. http://dx.doi.org/10.3366/more.2014.51.3-4.9.
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This paper examines the relationship between two early modern Catholic humanists who both wrote extensively on the need for ecclesiastical and clerical reform. Colet, Dean of St. Paul’s (1505–19), and Vergil, Archdeacon of Wells (1508–46), were well acquainted and both members of Doctors Commons. Their written works demonstrate a considerably critical stance on clerical behaviour, notably Colet’s sermons and lectures as well as Vergil’s De Inventoribus Rerum and Adagia. Drawing upon original manuscript and primary sources, I argue that these texts demonstrate a shared desire for a highly clerical, perfected Church that could be immune from lay criticism and that they both entertained conciliarism as a possible solution to the Church’s problems, for which both men received vehement opposition. Although both were ultimately disappointed in their ambitions, I suggest that they held true to their belief that the Church could be morally and spiritually renewed without the need for a Reformation.
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Colberg, Kristin. "Ecumenical Ecclesiology in its New Contexts: Considering the Transformed Relationship between Roman Catholic Ecclesiology and Ecumenism." Religions 9, no. 10 (September 26, 2018): 291. http://dx.doi.org/10.3390/rel9100291.
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The quest for Christian unity is entering a new phase amidst the movement’s many voices, perspectives and tensions. Christians are witnessing the advent of an emerging ecumenical paradigm, which, because it is not fully realized, is still realizing its full definition. The paradigm operates in a global context rather than a Eurocentric one, and even as it is more global, it is simultaneously more local. It cultivates shared praxis while being less concerned with the comparison of dogmas. Ecclesiology is also entering a new paradigm which shares many features with its ecumenical counterpart, particularly its global perspective and interest in shared praxis ahead of dogmatic questions. Even though ecumenism and ecclesiology share common trajectories, their journeys are unfolding in largely parallel rather than cooperative and mutually-enriching ways. This raises the question: What opportunities might arise from examining the shifts in ecumenism and ecclesiology together? This article examines how new methodological and practical developments in these two fields can form and inform one another. It studies the shift to synodality in the Catholic Church and the turn towards discernment in the ecumenical sphere as manifestations of similar theological commitments and a common interest in cultivating participatory processes. The seismic changes reshaping the religious landscape are transforming the relationship between ecumenism and ecclesiology; yet a strong connection between them endures and illumines paths forward for the church in the third millennium.
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Lennan, Richard. "Beyond Scandal and Shame? Ecclesiology and the Longing for a Transformed Church." Theological Studies 80, no. 3 (August 15, 2019): 590–610. http://dx.doi.org/10.1177/0040563919856370.
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The need for reform of the Catholic Church’s structures features prominently in discussion of the clerical sexual abuse scandal. Less common has been reflection on the challenge that the crisis presents to ecclesiology, to considering the church theologically. This article addresses that challenge. It engages three tasks—facing the church’s brokenness; understanding the church in terms of grace and human freedom; and facilitating the participation of all the church’s members—that are necessary for an ecclesiology able to be both realistic and hopeful in the current circumstances.
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Rinderknecht, Jakob Karl. "Another World Is Present." Philosophy and Theology 31, no. 1 (2019): 175–97. http://dx.doi.org/10.5840/philtheol2020328118.
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Contemporary Roman Catholic considerations of church reform are often impeded by the worry that any acknowledgment of systematic or properly ecclesial failure calls Jesus’s promise of the church’s indefectibility into question. This makes honesty about such failure, and therefore true reform, impossible. At best, in this way of thinking, blame can be shifted onto a few “bad apples.” Karl Rahner’s engagement with a quite different problem—how Roman Catholics can account for the fruits of the Spirit in Protestant Ministries—can provide tools for a renewed ecclesiology capable of honestly reckoning with sin in and by the church.
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Sedgwick, Peter. "Stephen Sykes and Anglican Ecclesiology." Ecclesiology 15, no. 1 (February 6, 2019): 46–61. http://dx.doi.org/10.1163/17455316-01501007.
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The English, Anglican theologian Bishop Stephen W. Sykes (1939–2014) used German and American sociology to inform his ecclesiology. He argued that the concepts of power and authority had been insufficiently analysed with regard to their sociological as well as their ecclesiological meaning. Sykes used this dual analysis to critique ecumenical dialogue, in particular the reports of the Anglican – Roman Catholic International Commission (arcic). He was, however, sympathetic to the use of power in papal claims, so long as it was sociologically self-aware. Sykes also developed an apologia for Anglican ecclesiology because he believed that Anglicanism made the role of the ecclesial critic integral to its self-understanding. This article contrasts the earlier arcic texts, criticized by Sykes, with the 2018 publication from arcic, Walking Together in the Way, which is much more aware of the dangers inherent in the use of power.
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Sagovsky, Nicholas. "The Contribution of Canon Law to Anglican-Roman Catholic Ecumenism." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 4–14. http://dx.doi.org/10.1017/s0956618x1000075x.
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Amongst the subjects discussed by the theologians of ARCIC, canon law has been conspicuously absent. The ecclesiology of koinonia, which is central to the work of ARCIC, has been of the greatest importance in ‘re-imagining’ the Church and so promoting ecumenism. It has faced received canon law with new questions: to what extent can canon law facilitate those structures and practices which undergird the ecumenical initiatives promoted by koinonia ecclesiology? Already, canon law provides for shared institutions and chaplaincies to institutions. Test areas for future ecumenical convergence include the reception of a member of one tradition by the other, ethics and suitability for ministry. The proposed Anglican covenant presents a challenge to the canon law of member churches within the Anglican Communion and may present a model for future ecumenical convergence. The work of canon lawyers in developing this and other new models for ecumenism is indispensable to a deeper and more extensive koinonia amongst the churches.
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Smit, Peter-Ben. "An Old Catholic Response to 'The Local and Universal Dimensions of the Church'." Exchange 37, no. 4 (2008): 466–77. http://dx.doi.org/10.1163/157254308x340396.
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AbstractThis paper responds from an Old Catholic perspective to the report 'The Local and Universal Dimensions of the Church.' Specifically, it raises questions about the composition of the dialogue that produced the report and the potential of a Eucharistic ecclesiology for ecumenical rapprochement, and it offers further reflections on catholicity and apostolicity, as well as the episcopal ministry in a local and supra-local context from an Old Catholic point of view.
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T.N., Timothy Lim. "Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church”." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 211–29. http://dx.doi.org/10.1515/ress-2015-0016.
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Abstract This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the Spirit’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the Holy Spirit breathes upon and through the Body of Christ, reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit’s work in and among the churches together.
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Whooley, John. "THE ARMENIAN CATHOLIC CHURCH: A STUDY IN HISTORY AND ECCLESIOLOGY." Heythrop Journal 45, no. 4 (October 2004): 416–34. http://dx.doi.org/10.1111/j.1468-2265.2004.00264.x.
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Smit, Peter-Ben. "Old Catholic Theology: An Introduction." Brill Research Perspectives in Theological Traditions 1, no. 1 (October 21, 2019): 1–139. http://dx.doi.org/10.1163/25898809-12340001.
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Abstract Old Catholic theology is the theology that is characteristic of the Old Catholic Churches of the Union of Utrecht. Old Catholic Theology: An Introduction, authored by Peter-Ben Smit, an acknowledged expert in the field, outlines the main characteristics of and influences on Old Catholic theology, as well as the extant ecumenical relationships of the Old Catholic Churches. In doing so, it covers what may be called ‘mainstream’ Old Catholic theology, while paying attention to extant diversity within the Old Catholic tradition. Particular attention is given to the hermeneutical approach to theology, ecclesiology, sacramental theology and ecumenical theology. Old Catholic theology has come to be characterized by a sacramental understanding of the church. This is the result of ecumenical dialogue and the basis upon which the Old Catholic Churches engage in ecumenical rapprochement. Hermeneutics of Scripture and tradition plays an important role as well, given that Old Catholic Churches have developed their own form of a hermeneutics of communion.
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Flanagan, Brian P. "The Limits of Ecclesial Metaphors in Systematic Ecclesiology." Horizons 35, no. 1 (2008): 32–53. http://dx.doi.org/10.1017/s0360966900004965.
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ABSTRACTThis article looks at two major metaphors used in contemporary ecclesiology, the church as “the People of God” and as “the Bride of Christ,” which have functioned in some of the polarizing debates within the Catholic Church in North America. It then suggests some methodological reasons why reliance upon metaphors in ecclesiology, either through the balancing of different metaphors or the promotion of a dominant metaphor, is inadequate to the task of understanding the church systematically. It then suggests some avenues for future ecclesiological method that may help to understand the church better and so to respond better to contemporary ecclesiological debates.
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King, Rolfe. "The Body of Christ: An Aligning Union Model." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 9, 2021): 345–70. http://dx.doi.org/10.1177/10638512211013493.
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In the context of recent debate about whether “Reformed Catholics” and Protestants, more generally, should accept Augustine’s totus Christus Christological ecclesiology, I illustrate the notion of an asymmetric aligning union. This is a metaphysically real union, but not a substantial union. I suggest that Reformed catholic theology would be better served by deploying the notion of an asymmetric aligning union. It preserves the Reformation solas and is compatible with the notion of the mystical body of Christ, without the disadvantages of the totus Christus notion, if that is taken to involve a substantial union. This form of union should be of wider ecumenical interest.
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Orobator, Agbonkhianmeghe E. "Between Ecclesiology and Ethics: Promoting a Culture of Protection and Care in Church and Society." Theological Studies 80, no. 4 (December 2019): 897–915. http://dx.doi.org/10.1177/0040563919874521.
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The author underscores the ethical imperatives incumbent on the community called church in light of the needs and experiences of children. The immediate circumstance relates to ongoing revelation of widespread clergy sexual abuse of children and vulnerable adults and the moral duty of the community called church to care for and protect them. This approach unfolds within two overlapping and overarching contexts: first, the ecclesiology of the Roman Catholic Church and, second, African cultural beliefs and religious traditions. A particular focus is placed on the paucity of Catholic theological or ethical reflection on the dignity of the child, and remedies for this lacuna, particularly with respect to the African Catholic Church.
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Faggioli, Massimo. "The Catholic Sexual Abuse Crisis as a Theological Crisis: Emerging Issues." Theological Studies 80, no. 3 (August 15, 2019): 572–89. http://dx.doi.org/10.1177/0040563919856610.
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The sexual abuse crisis has long-term consequences: not only on the victims and survivors of abuse, but also on the theological standing and balance of the Catholic Church throughout the world. Theological rethinking in light of the abuse crisis is necessary: not only from the lens of those who have suffered, but also from the lens of the changes caused by this global crisis in the history of the whole Catholic community. The article examines the consequences of the abuse crisis on different theological disciplines, with particular attention to the history of the Catholic Church, liturgy, ecclesiology of reform, and church–state relationships.
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Marks, Darren C. "The Windsor Report: A Theological Commentary." Journal of Anglican Studies 4, no. 2 (December 2006): 157–76. http://dx.doi.org/10.1177/1740355306070677.
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ABSTRACTIt is argued that the Windsor Report is a new Anglican ecclesiology that attempts to answer problems within more classical and historically induced and offered Anglican ecclesiologies. In order to reflect this new direction, the authors borrowed ideas from several offsetting loci—including Roman Catholic receptio theology of communion and a more classic magisterial Protestant theology of Scripture—and as such has morphed the understanding of how Anglican authority, in all its forms, might look without opting for a Roman or the, as perceived by many as problematic, Protestant Liberal model. It is asked whether there is a polarity in the above theologies and which theme, if any, must assume the central role in articulating Anglican ecclesiology. I offer that it is the tacit theology of Scripture that is the true strength of the Windsor Report and which needs to be clarified in future discussions on Anglican ecclesiology.
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Hobson, Theo. "The policing of signs: Sacramentalism and authority in Rowan Williams' theology." Scottish Journal of Theology 61, no. 4 (November 2008): 381–95. http://dx.doi.org/10.1017/s0036930608004158.
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AbstractThis article reflects on Rowan Williams' postmodern approach to sacramentalism and ecclesiology, tracing it through various books and articles. Partly under the influence of the Roman Catholic reception of Wittgenstein, he expounds the centrality of the Eucharist in cultural-linguistic and semiotic terms. Through this central ritual the church signifies the Kingdom of God in a uniquely strong sense of ‘signifies’. He foregrounds a dramatic model: the worshipping community performs the new humanity, it is remade through this unique form of ‘community theatre’. Its guardianship of the ultimate form of Christian sign-making is what authorises the church, Williams teaches, and necessitates hierarchical control. The postmodern idiom therefore serves a very conservative ecclesiology. Williams balances this high ecclesiology with a recurrent apophatic theme: the church must remember that its performance of the Kingdom of God is provisional, ironic. Yet the article questions whether this is sufficient: Williams does not fully confront the danger of such an ecclesiology becoming the ideological justification of a form of social power. This danger is raised with especial pertinence by the issue of homosexuality: it shows that the ecclesial policing of sacramentalism is potentially erroneous. This issue therefore threatens to unravel his ecclesiology, or at least to expose its innate violence. The article concludes that Williams is only half-willing to confront the negative dimension to his sacramental ecclesiology: its ideological character, its potentially violent policing of all Christian culture.
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Dadosky, John. "The Church and the Other: Mediation and Friendship in Post-Vatican II Roman Catholic Ecclesiology." Pacifica: Australasian Theological Studies 18, no. 3 (October 2005): 302–22. http://dx.doi.org/10.1177/1030570x0501800303.
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This essay proposes a development in Roman Catholic ecclesiology following the paradigmatic shift in its self-understanding that occurred at the Second Vatican Council (1962–1965). The Council represented a major shift in the Roman Catholic Church's attitudes towards other religions, Christian traditions, and cultures (including secular culture) from a previous defensive stance to a more positive one. In an unprecedented manner, the Council officials acknowledged that its Church's own self-understanding is enriched by its interactions with these various faith traditions and cultures. Forty years after the Council, however, there remains a need to account for this shift theologically in terms of what was going forward in the Roman Catholic Church's self-understanding.
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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, no. 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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Flanagan, Brian P. "Communion Ecclesiologies as Contextual Theologies." Horizons 40, no. 1 (June 2013): 53–70. http://dx.doi.org/10.1017/hor.2013.38.
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This article argues that the predominance of communion language in ecclesiology in the past fifty years frequently functions as another instance of the universalization of a theological position rooted in a particular, dominant context—the fragmented, post-traditional world of the late twentieth-century West. First, it briefly discusses the concept of a contextual theology. It then traces three of the major contexts in which communion ecclesiology developed: the ecumenical movement and its desire for a new language of Christian unity, the Roman Catholic community's desire for language pointing to the spiritual/theological reality of the Christian church, and the broader cultural context of fragmentation and real or perceived disintegration of community found in late-modern Western societies. Finally, the article looks at some examples of ecclesiological reflection occurring outside of the dominant consensus of communion ecclesiology: the work of José Comblin in Latin America, and that of Elochukwu Uzukwu and other theologians of the church in African contexts.
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Păuleț, Lucian. "The Search for a Sound Ecclesiology: The Basic Principles of Congar’s Pneumatology Applied in his Ecclesiology." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 2 (December 31, 2020): 5–21. http://dx.doi.org/10.24193/theol.cath.latina.2020.lxv.2.01.
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"Yves Congar’s pneumatology contains several basic principles. Two of them are as following: the Holy Spirit is revealed not directly in himself but through his work; and pneumatology has to be Christological. Furthermore, Congar also states that the Holy Spirit makes the Church one. Because Congar’s thought is very organic and many of its interconnections are only implicit, the first aim of this article is to make more explicit these interconnections in order to show that the unity of the Church reflects the inner unity of the Trinity as well as the unity of the economy of salvation. The second aim of this article is to show how Congar’s pneumatology contributes to the understanding of the Church as a mystery in which the Christological and pneumatological aspects have an equal importance. This equilibrium leads to harmony between institution and charisms, and between the memory of Christ and the invocation of the Holy Spirit. This Christological-pneumatological understanding of the Church is useful in ecumenical discussions between Catholic, Orthodox and Protestant Christians."
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PUTNEY, MICHAEL. "A Roman Catholic Understanding of Ecumenical Dialogue." Ecclesiology 2, no. 2 (2006): 179–93. http://dx.doi.org/10.1163/174553206x00052.
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Abstract<title> ABSTRACT </title>The Decree on Ecumenism and subsequent ecumenical documents indicate a growing commitment to ecumenical dialogue in the Catholic Church. Given the ecclesiology of communion of the Second Vatican Council and foundational ecumenical texts in St John's Gospel, it would be impossible for the Roman Catholic Church to be faithful to Christ if it were not engaged in dialogue with other Christian communions. Such dialogue is necessary for its own self-realization. Only through dialogue will it hear the call to conversion and receive the gifts that only other Christians can offer. for the Catholic Church to cease to be involved in ecumenical dialogue would be not just a moral failure, but an ecclesiological breakdown.
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Marinčák, Šimon. "Eastern Catholic Reflections on Liturgy and Ecclesiology from East-Central Europe." Downside Review 134, no. 3 (July 2016): 53–69. http://dx.doi.org/10.1177/0012580616656116.
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O’Hanlon SJ, Gerry. "A Church with Open Doors: Catholic Ecclesiology for the Third Millennium." Irish Theological Quarterly 81, no. 3 (July 8, 2016): 306–7. http://dx.doi.org/10.1177/0021140016648628.
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Mannion, Gerard. "Ecclesiology and Postmodernity: A New Paradigm for the Roman Catholic Church?" New Blackfriars 85, no. 997 (May 2004): 304–28. http://dx.doi.org/10.1111/j.1741-2005.2004.00033.x.
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Blowers, Laverne. "Ecclesiogenesis: Birth of the Church, or Birth of Utopia?" Missiology: An International Review 17, no. 4 (October 1989): 405–20. http://dx.doi.org/10.1177/009182968901700402.
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This study of Brazilian ecclesiology focuses on the basic ecclesial communities (CEBs) of Leonardo and Clodovis Boff. The historical context for the CEBs is explored and the theological content is reviewed. A central question is raised: are the CEBs a spiritual movement renewing the Brazilian Catholic Church, or are they a political movement revolutionizing Brazilian society?
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Grossi, Vittorino. "La Espiritualidad eclesial en una Iglesia en camino." Augustinus 62, no. 3 (2017): 355–74. http://dx.doi.org/10.5840/augustinus201762246/24723.
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The present article describes four ecclesiological models elaborated by Augustine of Hippo after his conversion to Christianity within the Catholic Church (Church / auctoritas, Church / communio, Church / Ciuitas Dei, Church / Cross). A brief summary of the ecclesiology of Vatican II is given and indications are given of the Augustinian elements still susceptible of development in the contemporary Church.
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Root, Michael. "Ecumenism in a Time of Transition." Horizons 44, no. 2 (November 7, 2017): 409–14. http://dx.doi.org/10.1017/hor.2017.118.
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To assess the present state and future possibilities of personal and ecclesial ecumenism between Protestant and Catholic Christians is a difficult task. On the one hand, the diversity among Protestants is so great few generalities hold for all of them. The challenges involved in Catholic relations with the Church of England are quite different than those involved in relations with the Southern Baptist Convention, and different in yet other ways from those involved in relations with a Pentecostal church in South Africa. In a broad sense, one can think of a spectrum of Protestant churches, some with whom Catholic relations might be close, and then a series of churches at a greater distance from Catholicism with whom relations would be more limited. That picture is only partially true, however. On many social issues, Catholics can work more closely with Evangelicals, with whom there are deep differences over sacraments and ecclesiology, than they can with more socially liberal representatives of, say, the Lutheran or Anglican traditions. In this brief reflection, I will be concerned with the Protestant communities with whom the greatest possibilities of a wide spectrum of closer relations seem to exist, such as the Anglican, Lutheran, and Reformed churches.
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Arnold, Jonathan. "John Colet, preaching and reform at St. Paul's cathedral, 1505–19*." Historical Research 76, no. 194 (October 22, 2003): 450–68. http://dx.doi.org/10.1111/1468-2281.00185.
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Abstract As a Christian humanist, Colet attempted clerical reform partly by means of preaching. Evidence from Colet's ecclesiastical life as dean of St. Paul's suggests that his success was limited by the inappropriate expression of his idealistic ecclesiology, which demanded perfection. Although Colet's passion for preaching was shared and admired by humanist colleagues, his sermons received negative reactions from his cathedral clergy, the bishop of London and Henry VIII. The intellectual basis for Colet's ecclesiology was a combination of Pauline theology and Dionysian spirituality, which created a vision of Church perfection by means of purification and illumination. However, Colet sought a spiritual and moral revival, not a fundamental change to the structure of the Catholic Church. Colet's humanist success was achieved mainly outside the ecclesiastical world.
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Wood, James R. "Christ’s Body Is One." Journal of Reformed Theology 14, no. 1-2 (March 27, 2020): 73–99. http://dx.doi.org/10.1163/15697312-bja10004.
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Abstract This essay argues that the ecclesiology of John W. Nevin furnishes American Presbyterians, both evangelical and mainline, with significant resources for the pursuit of Reformed catholicity. Nevin believed that the church must exhibit contemporary unity and historical continuity as a result of its mystical union with the incarnate Christ. He opposed the forces prevalent in American Protestantism that undermined visible, catholic unity. In Nevin’s assessment, the foundational factor in these ecclesiological errors was a defective, truncated Christology. Nevin sought to renew Reformed theology through retrieving an orthodox ecclesiology rooted in a robust understanding of the incarnation. The concluding section will argue that both streams of American Presbyterianism fall short in terms of catholicity and would benefit by attending to Nevin’s ecclesial vision.
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Rossi, Valfredo Maria. "Carlo Passaglia’s De Ecclesia Christi: A Trinitarian Ecclesiology at the Heart of the 19th Century." Irish Theological Quarterly 83, no. 4 (August 29, 2018): 329–46. http://dx.doi.org/10.1177/0021140018795750.
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The purpose of this article is to explore an aspect of the Catholic theology of the 19th century which is relatively unknown: namely the Roman School and Carlo Passaglia’s position within it. This contribution is focused on presenting the main theological treatise of Carlo Passaglia (1812–87), De Ecclesia Christi (1853–56), an unprecedented work in the context of 19th-century theology, from which a Trinitarian ecclesiology, rooted in the economy of salvation, emerges. The article will be divided into three parts: the first will provide a brief outline of the Roman School, which played a significant role in the theology of the 19th century; the second will offer a biography of Passaglia; finally, the third will focus on the De Ecclesia and will present a basic survey of the whole monograph in order to highlight the most significant aspects of Passaglia’s ecclesiology. Moreover, this contribution will seek to emphasize that several aspects of Passaglia’s Trinitarian ecclesiology went on to be developed by the Second Vatican Council, particularly in Lumen Gentium.
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Stayne, John. "The Contribution of Francis A. Sullivan, SJ to a Deeper Understanding of Charisms in the Church." Theological Studies 81, no. 4 (December 2020): 810–27. http://dx.doi.org/10.1177/0040563920985248.
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Francis A. Sullivan, SJ made a number of significant contributions to the Catholic theology of charism. Through an accepted emendation, he helped write Lumen Gentium 12; he investigated the new movement of “Catholic Pentecostals” for the Congregation for the Doctrine of the Faith; he later produced a number of related academic works exploring the nature of the charisms and their role in ecclesiology. This article argues that Sullivan’s reading of the division in Lumen Gentium 4 between charismatic and hierarchical gifts, and how he uses this division to argue that sacramental ordained ministry should presume prior charismatic gifts, has the capacity to support a re-conceptualization of ecclesial ministry.
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Kvik, Andrii. "Practexological dimension of ecumenism and its main dialogue form." Grani 24, no. 2 (February 28, 2021): 65–73. http://dx.doi.org/10.15421/172115.
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The article analyzes the elements of theoretical and methodological knowledge on the successful functioning of the ecumenical paradigm and attempts to actualize them in the context of interfaith dialogue, which would be marked by concretized productivity. A short historical digression was also made in order to consider the influence of educational philosophical and ideological tendencies on the formation of the modern ecumenical paradigm.Examples of key elements that contribute to the effectiveness of the main dialogical forms of ecumenism are given. The explication of the concept of such a component of the ecumenical concept as "spiritual ecumenism" provides an opportunity to outline its significance as an integral element in the integrity of Catholic ecumenism and proves the practical benefits of this component for the ecumenical movement. It was found that the Second Vatican Council made adjustments to the Catholic understanding of ecclesiology, and the focus of the Catholic Church's teaching government on "Eucharistic ecclesiology." Also in the article, based on official documents of the Catholic Church, the attitude of modern Catholicism to the issue of restoring Eucharistic communion with the participants in the ecumenical dialogue is revealed. The main purpose of the article is to analyze the historical and cultural impact on the formation of the praxeological element of the ecumenical paradigm, the correlation of controversial views on the functionality and effectiveness of key forms of ecumenical dialogue. In the course of the research, such research tasks were achieved as the analysis of the historical formation of the main aspects of the ecumenical movement; a comparative analysis of the polar views of researchers and theologians on the ecumenical concept in general; a comparative analysis of the main vectors of ecumenism development under the influence of socio-cultural transformations; the common religious elements of Christian denominations, which are key in the process of constructing the main dialogical forms, were highlighted.
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Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church." Downside Review 135, no. 1 (January 2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.
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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.
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Colle, Ralph Del. "Mary, the Unwelcome (?) Guest in Catholic/Pentecostal Dialogue." Pneuma 29, no. 2 (2007): 214–25. http://dx.doi.org/10.1163/157007407x237926.
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AbstractCatholic Marian doctrines and practices have been a major stumbling block for Catholic/Pentecostal dialogue. In this article I utilize a pneumatological perspective to suggest that Mariology exemplifies the intersection between a Catholic theology of grace (including spirituality) and ecclesiology (embracing Vatican II's articulation of Mariology). I build on the notion that the outpouring of the Holy Spirit alerts the Pentecostal/Charismatic believer to: 1) the church's existence in the outpouring of the Holy Spirit, 2) the reception of the grace, gifts and charisms of the Holy Spirit, 3) the fraternal/sororal recognition of “anointed ones” in the midst of the Pentecostal assembly, and 4) the doxological response in which praise and veneration are appropriate in an eschatologically oriented church. In doing so I correlate each of these points with aspects of Catholic Marian doctrine and praxis and seek to elicit a Pentecostal response.
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Avis, Paul. "Polity and Polemics: The Function of Ecclesiastical Polity in Theology and Practice." Ecclesiastical Law Journal 18, no. 1 (December 10, 2015): 2–13. http://dx.doi.org/10.1017/s0956618x15000800.
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This article affirms the importance of ecclesiastical polity as a theological–juridical discipline and explores its connection to ecclesiology and church law. It argues that the Anglican Communion, though not itself a church, nevertheless has a lightly structured ecclesiastical polity of its own, mainly embodied in the Instruments of Communion. It warns against short-term, pragmatic tinkering with Church structures, while recognising the need for structural reform from time to time to bring the outward shape of the Church into closer conformity to the nature and mission of the Church of Christ. In discussing Richard Hooker's contention that the Church is a political society, as well as a mystical body, it distinguishes the societal character of Anglican churches from the traditional Roman Catholic conception of the Church as a societas perfecta. In the tradition of Hooker, the role of political philosophy in the articulation of ecclesiology and polity is affirmed as a particular outworking of the theological relationship between nature and grace. The resulting method points to an interdisciplinary project in which ecclesiology, polity and church law, informed by the insights of political philosophy, serve the graced life of the Church in its worship, service and mission.
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Adiprasetya, Joas. "The Good yet Missing Innkeeper and the Possibility of Open Ecclesiology." Ecclesiology 14, no. 2 (May 4, 2018): 185–202. http://dx.doi.org/10.1163/17455316-01402006.
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This article discusses the significant roles of the innkeeper and the inn (pandocheion) in the parable of the Good Samaritan and how contemporary Christians can use the story to construct an open ecclesiology in the midst of global fear of others. The idea of open ecclesiology requires a rethinking of the classical marks of the church as one, holy, catholic, and apostolic in the light of the new marks: diverse, vulnerable, concrete, and friendly. By tracing the root of pondok in Indonesian language back to the Arabic word funduq and the Greek word pandocheion in the Gospel of Luke, the author demonstrates rich intercultural and interreligious negotiations that encourage Indonesian Christians to reclaim their heritage from their Muslim counterparts. The article concludes with the story of GKI Yasmin as a diaclesial and open church that passes-through or crosses-over boundaries amidst violence.