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Journal articles on the topic 'Christ Apostolic Church'
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1
Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (November 2003): 584–605. http://dx.doi.org/10.3366/afr.2003.73.4.584.
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AbstractThe Celestial Church of Christ, the Christ Apostolic Church, and the Church of the Lord (Aladura) are indigenous churches, which share the selective blending of Christian and Yoruba religious traditions; however, their gender practices, specifically female access to decision-making roles, vary dramatically. The Celestial Church's prohibition against the ordination of women is associated with ritual impurity. Christ Apostolic excludes women from ordination, but without an explicit ideology of impurity. The Church of the Lord (Aladura) ordains women but prohibits them from the sanctuary when they are menstruating. Do these institutionalised constraints derive from colonial or pre-colonial gender practices? What other factors might contribute to these gender patterns? This paper argues that these gender practices derive from intersecting ambiguities in Western and African gender practices, which both empower and disempower women. The paper also assesses the interplay of doctrine and institutional history on gender dynamics. Finally, it explores the interaction of cultural legacy and socio-environmental pressures on the ritualisation of the female body in this African setting.
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Gbadegesin, Enoch Olujide, and Elizabeth Ayoola Adeyemi-Adejolu. "Women and the Exclusionary Practices of the Christ Apostolic Church Prayer Mountains in Selected Yoruba Cities of Southwestern Nigeria." Religions 13, no. 12 (December 12, 2022): 1205. http://dx.doi.org/10.3390/rel13121205.
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We argue that Christ Apostolic Church leaders used doctrines and rituals to exclude women from full participation in prayer mountain experience in the Yorùbá cities of southwestern Nigeria. We examine the underlying doctrinal reasons behind this practice. We analyze how ritual performance alters the status of participants on the prayer mountain. Finally, we address the question of any antecedent in the Christ Apostolic Church’s doctrine regarding the exclusion of women on the prayer mountain rituals. The field works that form the basis of this study took place between October 2011 and January 2015. We used participant-observation and oral interview methods on selected mountains in Southwestern Nigeria. We conclude that the leadership of Christ Apostolic Church must reexamine their doctrines to eliminate practices that exclude women from full and active participation in religious experience.
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Adekunbi Labeodan, Helen. "Empowering Women through African Pentecostal Corporate Social Responsibility." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 43–61. http://dx.doi.org/10.53407/bwrc3.1.2022.100.15.
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This paper considers how women may be empowered through African Pentecostal Corporate Social Responsibility (CSR) by examining ways organizations use CSR to develop their images in society with social welfare work beyond statutory compliance. Referencing practices described in narratives of the Gospels and Acts and combining critical analysis of historical documents with key informant interviews, the project analyzes the Christ Apostolic Church, Missionary Headquarters, Ita Baale Olugbode, Ibadan, to discover and assess its regular programs of CSR. Specifically, the author uses collected data to determine answers the following questions about Christ Apostolic Church: In what programs is the church involved that address social challenges in communities they serve? How effective are these programs? Does the church have a deliberate policy to address community social issues? Is the policy evident as a guide for the church in CSR matters? How does the church’s CSR policy impact women? Key words: Empowerment, Pentecostal, CSR
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Kyiak, S. "Church-Theological Foundations of Early Ukrainian Catholicism (XI-XII centuries)." Ukrainian Religious Studies, no. 29 (March 9, 2004): 48–59. http://dx.doi.org/10.32420/2004.29.1484.
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Early Ukrainian Christianity (XI-XII centuries) was based, as we know, on the one and only faith of Christ, which taught the right (that is, the "right") to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukrainian Christianity.
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Dreyer, D. J. "‘n Kerk wat getuig, is ‘n kerk wat leef. ‘n Ekklesiologiese perspektief op die missionêre karakter van die kerk - Deel II." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 423–41. http://dx.doi.org/10.4102/ve.v25i2.279.
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In the first of these two articles we focused on the Biblical perspective of the missionary church. The focus in the second article is on the ecclesiology. It is essential to remember that the church is rooted in the kingdom of God. Jesus Christ himself and his ministry was the beginning of the kingdom of God (Mark 1:15). The church exists not for her own sake, but for the world for whom Jesus was crucified. This is the vantage point for a missionary church at the end of the Christendom paradigm. The missionary character of the church (the church as an apostolic church) and eschatology were not always in die focus of the theology of the reformed churches in the Western world. Of the four notes or marks of the church as one, holy, catholic and apostolic, apostolic is the norm for the other three. Apostolicity is a precondition and a result for the church as a missionary church. The message of a missionary church is the only real answer in the search for meaning in this world.
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Mohr, Adam. "Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941." Journal of Religion in Africa 43, no. 2 (2013): 196–221. http://dx.doi.org/10.1163/15700666-12341249.
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Abstract Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos, and the first formal branch was established in Lagos in 1920. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due to the schisms of 1925 and 1929, many Faith Tabernacle leaders, members, communicants, and entire congregations left the church to establish the first Pentecostal denominations in Nigeria, which were the Apostolic Faith (1928), the Apostolic Church (1931), the Assemblies of God (1939), and the Christ Apostolic Church (1941).
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Radujko, Milan. "The synthronon and locus inferior (αρχιερατικός θρόνος) of the metropolitan of Pozega. Liturgical furniture and wall paintings of the Orahovica Monastery." Zograf, no. 41 (2017): 189–212. http://dx.doi.org/10.2298/zog1741189r.
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The paper discusses the appearance of the synthronon, the position of the locus inferior (????????????, or ?????????? ??????, the episcopal throne in the nave, donje mesto) of the Metropolitan of Pozega at the Orahovica Monastery, fresco paintings inspired by the purpose of the throne in front of the sanctuary, and the views it incorporated. The synthronon is in fact a series of niches. The locus inferior has not survived; based on the fresco program, the author places it between the southwestern pillar and the southern wall. The fresco decoration of the locus inferior - one of the largest in Serbian art - is both centered on the topoi of the throne program and unique. Christ and the apostles from the apostolic Deisis draw on the teaching about Christ as the eternal leader of the liturgical community and the apostolic roots of the church and the office of bishop; by emphasizing the presence of St. Andronicus and St. Titus beside the seat, the program incorporates the tradition of the apostolic lineage of the church among the Slavs and in the Metropolitanate of Pozega.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.
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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Shaw-Taylor, Eva. "THE ROLE OF WOMEN IN THE CHURCH AND IN CHRIST APOSTOLIC CHURCH IN PARTICULAR." Scriptura 112 (January 22, 2014): 1. http://dx.doi.org/10.7833/112-0-85.
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Washburn, Christian D. "St. Robert Bellarmine, Conciliarism, and the Limits of Papal Power." Perichoresis 18, no. 6 (December 1, 2020): 21–40. http://dx.doi.org/10.2478/perc-2020-0033.
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AbstractThis article will examine Bellarmine’s first anti–conciliarist work, found in the Disputationes de controversiis Christianae fidei adversus huius temporis haereticos, emphasizing his theological treatment of the pope’s authority relative to the authority of a council and his repudiation of conciliarism. Bellarmine sees the conciliarists as attacking the divinely instituted Petrine structure of the Church. He does not advocate for an absolute papal monarchy in which there are no ‘constitutional’ limitations on the papacy. For Bellarmine, Christ and his Word, as found in Sacred Scripture and Apostolic Tradition, have supreme authority in the Church: one which the magisterium, whether papal or conciliar, must accept in humility and pass on unsullied. Only Christ has a true fullness of power; the pope has a fullness only relative to that of the bishops. Nevertheless, Christ immediately instituted the pope as the supreme head of the Church on earth, and as such, the pope has supreme ecclesiastical power over the whole Church on earth. Lastly, the article examines Bellarmine’s position on papal heresy.
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Potgieter, P. C. "Die karakter van die kerk in perspektief van huidige teologiese besinning." Verbum et Ecclesia 11, no. 2 (July 18, 1990): 199–208. http://dx.doi.org/10.4102/ve.v11i2.1021.
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The character of the church - a perspective on current theological thought The role of the church in society is currently much focused upon in theological thought. The author analyses various characteristics of the church with reference to views of well known theologians. As community of faith it is the body of Christ revealed very visibly in the world representing the kingdom of God. For that very reason the idea of a national church is unacceptable. The church is one, catholic and apostolic community, even particularly in its visible form. Though Scripture gives no clear guidelines on the structure of the church, there are many general biblical norms to be considered in ecclesiastical law and government.
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Persha, Jerry. "Toward Developing an Adequate and Comprehensive Understanding of Evangelization." Missiology: An International Review 14, no. 3 (July 1986): 273–85. http://dx.doi.org/10.1177/009182968601400302.
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This article seeks to explore the evangelizing mission of the church within the contemporary world. It takes as one of its major theological sources, Paul VI's Apostolic Exhortation, Evangelii Nuntiandi, and attempts to explore systematically the meaning, importance, and purpose of the ecclesial community for humanity. The perspective of this exploration is from the viewpoint of Jesus Christ as universal Savior.
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Majchrzak, Jakub. "Myśl Wincentego Granata wobec problemów współczesności." Filozofia Chrześcijańska 17 (July 30, 2021): 179–98. http://dx.doi.org/10.14746/fc.2020.17.9.
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The aim of the article is to present relevance of the personalistic Granat’s thought in the context of contemporary social challenges. In the article, I analyze the topic of Christian humanism in Granat’s thought. I point out that he saw the sources of this concept in man’s aspirations to learn the full truth about himself. Granat saw the final answer to these desires in the relation of man and the sense of his existence to the person of Christ. I also consider Granat’s opinion about the role of the Catholic church today. I would like to draw your attention to the fact that Granat clearly emphasized the deep spiritual and apostolic dimension of the Church, pointing out that the Church is above all the Mystical Body of Christ. Therefore, the fundamental task of the Church is to unite God’s children around Christ. The Church also has a duty to proclaim to man that he cannot understand himself without Christ. The Church accomplishes these goals by administering the sacraments and moderating interreligious dialogue. I consider the issue of peace in his philosophical refl ection as well. According to Granat the source of peace is God. Man drawing his strength from his closeness with God can contribute to peace through mutual respectful relationships. At the state level the key role is played by the concern of each country for the common good and international cooperation in this field. In conclusion, I formulate summarizing remarks.
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Njeru, Geoffrey Kinyua, and John Kiboi. "Sabbath Observance in the Context of COVID-19 Pandemic." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 13, 2021): 1–12. http://dx.doi.org/10.35544/jjeoshs.v4i1.37.
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The study of the nature of the church1 is very significant to the body of Christ. Often, when this subject is introduced, Christians tend to ask: which is the true church and how can it be identified? Most churches claim to be the only ‘true church’ based on their teachings and this has continued to divide the body of Christ across the centuries. The Seventh Day Adventist (SDA) church has maintained the physical observance of the Sabbath to be one of the marks2 of identifying the ‘true church,’ yet the church fathers described the church as One, Holy, Catholic and Apostolic. The SDA uses the Sabbath worship as a mark of identifying a ‘true church’ alongside the four attributes; and on the other hand, those churches that do not worship on Saturday regards the SDA’s emphasis of worshipping on Saturday as ‘worshipping the day’ rather than the almighty God. Besides this, misunderstandings have been encountered between the SDA and the so-called Sunday churches concerning the issue of what constitutes the true Sabbath. The study employs the dialogical-ecclesiological design in its bid to understand the contestations between the SDA and the ‘Sunday churches’ and in its building on the premise that dialogue is critical in our endeavor to find a new understanding and re-interpretation of the Sabbath, as one of the marks of a true church. The crucial question remains: can the observance of physical Sabbath be considered as one of the key marks of knowing the ‘true Church’?
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COVAN, Adrian D. "EPISCOPUL ȘI / SAU RECEPTAREA SOBORNICEASCĂ A KATHOLICITĂȚII (ΚΑΘΟΛΙΚΉ) BISERICII." Revista Românească de Studii Axiologice 2, no. 3 (January 24, 2021): 39–45. http://dx.doi.org/10.26520/rrsa.2021.2.3.39-45.
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In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.
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COVAN, Adrian D. "THE BISHOP AND/OR THE ECCLESIAL RECEPTION OF THE CATHOLICITY (ΚΑΘΟΛΙΚΉ) OF THE CHURCH." Icoana Credintei 7, no. 13 (January 24, 2021): 24–30. http://dx.doi.org/10.26520/icoana.2021.13.7.24-30.
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In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.
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Stasiak, Sławomir. "Uwielbiony Chrystus i życie wieczne - nadzieją Kościoła apostolskiego w świetle Listów Pasterskich." Verbum Vitae 9 (January 14, 2006): 105–20. http://dx.doi.org/10.31743/vv.1406.
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The Pastoral Letters in a particular way undoubtedly reflect the theology resulting from the instructions concerning Church life. In the discussed texts, we can observe a two or even a three-level understanding or the concept of he elpis - hope. On the one band, the promise of God Himself (Tt 1,2) is presented as a basis for hope, as also the person of Jesus Christ (1 Tm 1,1). On the other band, it is actually Christ w ho is the subject of Christian hope (comp. 1 Tm 1,1). This hope, however, does not limit itself to indicating its basis or subject matter. It is closely related to the saving work of God. and hecomes the essence of the life of the first Christian community - the apostolic Church (comp. Tt 2,11-13; 3,1-3).
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Black, Jonathan. "Pleading the Blood." Journal of Pentecostal Theology 31, no. 2 (August 2, 2022): 242–60. http://dx.doi.org/10.1163/17455251-bja10030.
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Abstract Although Pentecostals have given much attention to the Breaking of Bread, they have not generally considered it from the perspective of eucharistic sacrifice. Yet, from the earliest days of the history of the church, and with remarkable consistency across the ancient divisions of the church, the Eucharist has been recognised as a sacrifice. This article draws on the significant British Pentecostal concept of pleading the blood, along with the proto-Pentecostal Catholic Apostolic Church, and D.P. Williams’ understanding of the heavenly priesthood of Christ, in conversation with the wider church, to work towards a Pentecostal theology of eucharistic sacrifice, which would also have wider ecumenical potential for Protestant understandings of the Lord’s Supper.
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Uberoi, Rebecca. "‘Dance Your Sorrow Away!’: Spirituality, Community and Wellbeing in Christ Apostolic Church, Dublin." Legon Journal of the Humanities 27, no. 2 (June 19, 2017): 122. http://dx.doi.org/10.4314/ljh.v27i2.8.
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Aman, Aman, Antonius Denny Firmanto, and Nanik Wijiyati Aluwesia. "Pengaruh Sejarah Gereja Dalam Perjalanan Sejarah Keuskupan Agung Pontianak Dan Perkembangannya Dewasa Ini." Jurnal Teologi (JUTEOLOG) 3, no. 1 (December 22, 2022): 47–70. http://dx.doi.org/10.52489/juteolog.v3i1.95.
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The focus of this research is to recognize and understand the history of the Pontianak Archdiocese Church in the course of Church history. Many people do not know the history of the Pontianak Archdiocese. However, the splendor of the Pontianak Archdiocese Church is well known, even abroad, especially in the Vatican Rome. In this study, the researcher used a qualitative methodology with a literature study approach regarding the Influence of Church History in the History of the Pontianak Archdiocese and current developments. Researchers used book sources, journal sources, and internet sources. History is an event and events that really happened in the past. The church is an association of people who follow Jesus Christ. Church history is a journey of the past of the Church that has occurred after the coming of Jesus Christ. Church history does not just appear but is a legacy of Church Fathers who were willing to be martyred in order to fight for and at the same time defend the truth of the faith. The church's mission is to bring people to God's salvation. The Pontifical Archdiocese Church has a long history, and has faced challenges and obstacles, both internally and externally. What started as the Apostolic Vicariate of Dutch Borneo, changed to the Archdiocese of Pontianak. Studying the history of the Pontianak Archdiocese Church is something that must be continued because that is where researchers get a very meaningful understanding. So this article aims to understand how the history of the Church and the history of the Pontifical Archdiocese has grown and developed today. The results of this study indicate that the Historical Journey of the Pontianak Archdiocese follows the journey of early Church history that was championed by the Church Fathers. Thus it can be concluded that the emergence of the history of the Archdiocese of Pontianak came from foreign missionaries.
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Connell, Francis J. "Comments on “The Crisis in Church-state Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 710–14. http://dx.doi.org/10.1017/s0034670500050592.
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The author seems to have no regard for the supernatural life and vigor of the Catholic Church. He proposes as the most necessary means of protecting the Church from grave harm in the United States something natural—the “adaptation” of a traditional Catholic doctrine to a naturalistic concept of the State. The truth is that the most effective means toward preserving the Church from harm and promoting its apostolic activity will be found in a more ardent zeal on the part of bishops and priests and in a more faithful observance of God's law by Catholics. It should not be forgotten that Christ has promised to abide with His Church and to sustain it, so that the gates of hell shall never prevail against it. The author does not take this promise into consideration.
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Stuart, Streeter S. "A New Testament Perspective on Worship." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 3 (September 6, 1996): 209–22. http://dx.doi.org/10.1163/27725472-06803003.
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‛Worship’ in the contemporary Christian setting is often applied to the specific acts or rituals of believers in a particular place of worship, usually a church building. Recent attempts to clarify the meaning of ‛worship’ as it is found in the NT suggest that the contemporary usage is in error and/or misleading. There is infrequent use of proskuneō in the NT and it is never applied to the gathering of Christians in the sense that ‛worship’ is used today. John 4 defines worship as a relationship to the Spirit and truth of Christ in the sense of Paul’s en Christō formula. proskuneō occurs six times in the Apostolic Fathers, usually in reference to pagan practices, and in this setting supports the perspective of John 4 and the NT.
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Baniak, Józef. "Eklezjalne dogmaty wiary katolickiej w świadomości dorosłych katolików polskich z przełomie wieków." Humaniora. Czasopismo Internetowe 36, no. 4 (December 15, 2021): 15–41. http://dx.doi.org/10.14746/h.2021.4.1.
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In this paper, the author discusses a number of issues referred to in the title, namely: 1) the religious dimension of the Church as a community founded by Jesus Christ; 2) the spiritual dimension of the Church as a community of believers – the Church as the Mystical Body of Christ; 3) the essential characteristics of the Church: one, holy, universal, apostolic; 4) the religious-salvific as well as the social role of the institutional Church. The analyses in this paper rely on the findings from sociological studies and social surveys conducted in the latter half of the 20th century and in the subsequent two decades of the 21st century among adult Polish Catholics concerning their attitude towards the ecclesial dogmas of the Catholic faith. An examination of those results demonstrate a direction of changes in how adult Catholics perceive and assess the features and the religious mission of the Church in both periods in question, i.e. at the turn of the century. In the current century, the proportion of adult Catholics who accept the ecclesial dogmas of the faith have been somewhat lower than it was the case in the second half of the 20th century. Similarly, the ratios of Catholics who acknowledged the religious-salvific and social role of the Church in the religiosity and life of the lay adherents were higher in the past century.
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Филимонов, С. В. "МОЛИТВА ПРАВОСЛАВНОГО ВРАЧА." Innova 16 (September 2020): 24–27. http://dx.doi.org/10.21626/innova/2019.3/04.
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An Orthodox Christian with a higher medical education, living according to the commandments of God, a full-fledged church life, regularly (at least 1-2 times a month) partaking of the Holy Mysteries of Christ, professing the Orthodox faith in accordance with the Holy Gospel, apostolic rules, rules of the Ecumenical Councils and the Holy Fathers of the Church, by decisions of the Local Church Councils, recognizing the hierarchy (the Most Holy Patriarch, Synod, ruling bishops), attending church on Sundays and holidays, praying in the morning and evening, having or looking for a confessor, being in a married marriage or striving for such, praying for his patients, studying spiritual literature or studying at catechism or theological courses, taking care of both medical and spiritual education, regularly purifying his soul in the Sacrament of Repentance, repenting, among others, of medical sins.
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Hellqvist, Elina. "‘Satis est — Necesse est’." Exchange 44, no. 3 (September 11, 2015): 270–83. http://dx.doi.org/10.1163/1572543x-12341368.
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The task of the current paper is to compare two important, ecclesiological documents to each other, namely, the document The Church of Jesus Christ (cjc, 1994) of the Leuenberg Church Fellowship to the Faith and Order document The Church: Towards a Common Vision (ctcv, 2012). The first one, cjc, outlines an ecclesiology of one, specific confessional church family and church fellowship, in a geographical area. ctcv, on the other hand, reflects the global situation, and seeks to express convergence between churches living in very different societies and cultural spheres. By comparing the two documents, this paper explores themes such as church as a community of Saints, the Leuenberg methodology of unity, legitimate diversity, apostolic succession and requirements for unity. The paper argues that the Leuenberg model of ‘reconciled diversity’ could be understood as a step and a practical tool on the way to the full, visible unity, which, according to ctcv, is the ultimate goal of the ecumenical movement.
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Szewczyk, Przemysław. "Presbyteroi w czasach Ojców Apostolskich." Vox Patrum 56 (December 15, 2011): 261–70. http://dx.doi.org/10.31743/vp.4220.
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The ecclesiastical hierarchy, being a reality founded by Christ, is also subjected to historical evolution. The article discusses the history of pastoral service in the Church by analyzing the meaning of the word presbyteros in the writingsof the Apostolic Fathers. It is obvious that the term which is derived from the Greek language indicates a person who exercises a pastoral ministry in the church community emphasizing his seniority, but not necessarily old age. Only for Papias „presbuteros” is a real old man who, because of his age, is a living witness to the time of the Apostles. The authority of the witness made him a guardian of the faith, that is to say „episcopos”, the bishop. The writings of Ignatius of Antioch and Clement of Rome suggest that in their community „the elders” should not be really old, they form a group which has a different role from that of the bishop. It seems that with the end time of the bishops/old-men in the Church two realities were formed: the episcopacy and the colleges of the presbyter. The establishment of relations and the division of powers between the „presbuteroi” and the man appointed bishop of his church community was therefore one of the most important questions of Christianity in the time of the Apostolic Fathers.
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Drączkowski, Franciszek. "Ideał kapłaństwa w pismach Klemensa Aleksandryjskiego." Verbum Vitae 12 (December 14, 2007): 141–46. http://dx.doi.org/10.31743/vv.1444.
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In analyzing the writings of Clement of Alexandria, the author of the article states that the priestly ideal is in them in essence close to the ideal of holiness and perfection, typical of Christians called Gnostics. That is why in the formation and priestly work, Cłement treats with priority the perfect knowledge of Sacred Scripture and Apostolic and Church Tradition, life in accord with the Gospel and the teaching ministry in the Church of Christ - typical traits for the Christian-Gnostic. Taking into consideration the w hole ecclesiology of the Alexandrian, one can say that he distinguished two parallel hierarchies in the Church: the hierarchy of perfection and the hierarchy of office. The scope of both these hierarchies could, but did not have to link together. In the Church, Clement gave a greater place to the hierarchy of perfection (related with Gnosticism) because its scope was much broader thail the other. From the group of Gnostics, only some received offices for service in the Church.
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Sławiński, Henryk. "Głoszenie ewangelii nadziei w świetle adhortacji „Ecclesia in Europa”." Ruch Biblijny i Liturgiczny 57, no. 4 (December 31, 2004): 289. http://dx.doi.org/10.21906/rbl.525.
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The article deals with the preaching of hope, taking into consideration the apostolic exhortation of John Paul II, Ecclesia in Europa. The main reasons of the spiritual crisis in Europe and the loss of hope among it’s inhabitants might be seen in: living as if God does not exist, hedonism and consumerism. In consequence a man more fears the future then desires it. In this situation the Church is being urged to fulfil her joyful duty of preaching the gospel of hope, i.e. Jesus Christ the Lord. He is the hope for the whole world. He allows the discovery of the truth and gives the ultimate reason for life worth living. The church gives witness of its hope in Jesus Christ. The preaching of the Church is to be understood not only as the deliverance of some religious information, but as the power of God, because Christ is present in his word and in the Church’s preaching. From a pastoral perspective, preaching is to be considered the primary action of the church, whereas from the perspective of intentionality, the primary element of the church’s activity must be the celebration of the sacraments. The weakness of our preaching lays not in the lack of the orthodoxy, but in too weak an emphasis of the positive aspects of the proclamation of the gospel. The most extensive danger for preaching is the concentration on evil in the world and the fruitless abomination. Only the preaching born with hope may set the preacher and his listeners on fire. Preaching of hope has in itself something from the Holy Spirit, it is dynamic and shows that Jesus is present in his Church and in the history of human beings, although it may seem otherwise, that He is not present or asleep, leaving the boat of the Church to the power of the wrath of the waves.
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Ensor, Peter. "Penal substitutionary atonement in the later ante-Nicene period." Evangelical Quarterly 87, no. 4 (April 26, 2015): 331–46. http://dx.doi.org/10.1163/27725472-08704003.
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This article surveys passages from the writings of Hippolytus, Cyprian, Methodius, Lactantius and Alexander of Alexandria with a view to elucidating their implied understanding of the significance of the death of Christ on the cross. It is argued that the authors whose works are reviewed held the belief that Christ died in our place, bearing the punishment for sin we deserved, with the result that those who trust in him might receive forgiveness, eternal life, and all the other blessings of salvation. The evidence adduced in this article, together with that adduced in the previous articles on Justin Martyr, Clement of Alexandria and Tertullian, combine to show that the doctrine of penal substitution was not an invention of the Protestant Reformation, as has recently been alleged, but was present already in the thinking of the Church during the post-apostolic period.
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Duda, Jerzy. "Chrzest krwi jako heroiczny wyraz doskonałego świadectwa w nauczaniu Orygenesa." Verbum Vitae 27 (October 25, 2015): 209–25. http://dx.doi.org/10.31743/vv.1601.
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Announcing God’s Word in connection with witnessing is the most basic of the Church’s tasks, stemming directly from its nature. In the first centuries of the Church, Christians often faced misunderstanding and persecution. This article presents quite an original conception of Origen (died ca. AD 253) concerning the issue of witnessing in its most radical form: martyrdom. Adamantios calls that the “baptism of blood”, treating it as the perfect form of advocating for Christ (imitatio Christi). Martyrdom is a projection of Christ’s paschal mystery. The baptism of blood cooperates with the passion sacrifice of the Savior in a great soteriologic process of redemption and purification of the world, leading all people to eschatological, glorious union with God in the glory of heaven. The heroic ideal of perfection outlined by Origen aimed not only at strengthening Christians during their testing and persecution, but also at reminding them of the basic task of apostolic mission: witnessing by all Christ’sbelievers.
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Del Rossi, Andrew. "Teilhard’s Catholicity: An Evolution of Consciousness." Religions 12, no. 9 (September 6, 2021): 728. http://dx.doi.org/10.3390/rel12090728.
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Pierre Teilhard de Chardin, Jesuit mystic and scientist, was a groundbreaking thinker whose synthesis of evolution and faith challenges the faithful to see God in a more expansive perspective. Teilhard’s vision ultimately posits that the universe is evolving closer in relationship with the Divine. Through the increase in material complexity and consciousness, the spiritual power of the cosmos is revealed, identified by Teilhard as becoming personalized in the Cosmic Christ. This article uses the four marks of the Catholic Church—one, holy, universal, and apostolic—to highlight the catholicity, or universality, of Teilhard’s life and vision and its relevance for seekers who probe for God’s presence in all things.
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Of the Journal, Editorial board. "Certificate of the Holy Unity." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 26–28. http://dx.doi.org/10.32420/2017.81-82.740.
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In the name of the triune God, we are gathered at the next Cathedral in Berenshit, in the church of St.. Mykodlaya, Mitropolit, and bishops of the Greek rite, proclaim to eternal memory: Seeing that the monotony of the Church of God in the gospel and the teaching of our Lord Jesus Christ is based on one Peter, as if on a stone, so that the Church of Christ would stand firmly under the rule and leadership of his one, so that in one body there was one head, and in one house only one master and the bearer of God's favor, placed over the people of God, to care for the order and goodness of all, and because this order, which began from the Apostolic times, continued in the Divine Church continuously . Therefore, all the Eastern Patriarchs in the affairs of faith and in the reception of the spiritual authority, as well as in the episcopal courts and responses, have always been related to the successor of St. Peter, the Holy Pope, as is evident from the Ecumenical Councils and the rules of the Holy Fathers. This is satisfactorily proved by other Slavic letters, which have already been translated into Greek from ancient times, as well as by the holy Fathers of the Eastern Churches. They all recognize this holy throne of Peter, his privilege and his authority over bishops of the whole world.
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Terka, Mariusz. "Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"." Vox Patrum 57 (June 15, 2012): 677–98. http://dx.doi.org/10.31743/vp.4160.
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Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaiming the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this problem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunderstanding of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the division in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposition of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already accomplished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.
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Rolska, Irena. "Ferula świętego papieża Pawła VI – innowacja i symbol tradycji." Roczniki Humanistyczne 68, no. 4 Zeszyt specjalny (2020): 73–80. http://dx.doi.org/10.18290/rh20684-5s.
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Among the topics of the Second Vatican Council were issues related to art. Pope Paul VI wanted contemporary art to open up to a new post-Conciliar era in the history of the Church. Artistic events and the works of modern art themselves, under the patronage of the Pope, in conservative environments, provoked discussions on contemporary religious art, and even the lack of consent for artists to depart from accepted canons of art. Perhaps the greatest opposition of conservatives was caused by the papal ferula, a centuries-old sign of the pope’s religious authority given by God. Paul VI ordered a new ferule from the sculptor Lello Scorzelli. Paul’s VI ferule is an example of a work of modern art, but the symbolism contained in it refers to the old tradition. The arrangement of the tormented, elongated body of Christ refers to medieval doloristic crucifixions – painful crosses. Christ on the ferule was crucified on the Tree of Life, which symbolically gives food to life for Christians. The form of a bent, not straight cross beam was also taken from the period of medieval art. It was a symbolic break with the statement that the pope’s authority came from God. At the same time, he symbolically stated the pope’s obedience to the mystery of the cross and his apostolic mission. Ferule St. Pope Paul VI in his apostolic mission used Popes: John Paul I, and the longest St. John Paul II.
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Buzalic, Alexandru. "La beatificazione dei vescovi romeni uniti, alla luce della teologia del martirio." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (December 15, 2021): 57–74. http://dx.doi.org/10.24193/theol.cath.2021.03.
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The Beatification of the United Romanian Bishops, in the Light of the Theology of Martyrdom. The Church of Christ fulfills three functions in the history of salvation: martyria, leiturgia and diakonia. Confession of Faith, martyria, it is a fundamental mission entrusted to the Church, which is exercised by preaching the Gospel (Matt. 28:19), the Logos transmitted and explained, the life in the faith and defending it from internal enemies (schisms, polemics, etc.) or external ones (heresies and persecutions). Since the times of apostolic and ancient Christianity martyria was achieved through a testimony of faith strengthened by resistance to persecution and the radicality of the sacrifice of life, starting with St. Stephen, passing through the long line of martyrs of all times, in 1623 by the martyrdom of St. Archbishop Joshaphat for the unity of the Church, the Churches United confessing from now on, with the price of shed blood, the faith and mission entrusted by Jesus “that all may be one” (Jn 17:20). During the persecutions of the twentieth century, the United Romanian Church wrote a page in the “theology of martyrdom”, building the Church, fulfilling its crown of martyrdom, the beatification of martyrs to restore the unity of the Church opening a new stage in the history and mission of contemporary Christianity. Keywords: beatification, Church, Catholicism, Greek Catholicism, martyrdom, theology, unity.
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Ensor, Peter. "Tertullian and penal substitutionary atonement." Evangelical Quarterly 86, no. 2 (April 26, 2014): 130–42. http://dx.doi.org/10.1163/27725472-08602003.
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This article argues that the writings of Tertullian imply that Christ’s atoning death on the cross was a work of penal substitution. Having noted the importance of the cross in Tertullian’s thought, the contexts in which references to the cross are found in his writings, and the salvific effects which he attributes to the cross, the article examines some specific passages which are most naturally understood to imply a penal substitutionary understanding of the significance of the cross. The article therefore strengthens the view, already held on the grounds of similar studies of the atonement teaching of Justin Martyr and Clement of Alexandria, that the penal substitutionary understanding of the atoning work of Christ on the cross was widely held in the post-apostolic Church.
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Folarin, George O. "The theology and practice of Christ Apostolic Church on divine healing in the context of Pentecostal theology." Ilorin Journal of Religious Studies 7, no. 1 (May 28, 2018): 15. http://dx.doi.org/10.4314/ijrs.v7i1.2.
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Somavilla, Enrique. "Protocolo Y Ceremonial En La Iglesia Católica | Protocol And Ceremonial In The Catholic Church." REVISTA ESTUDIOS INSTITUCIONALES 6, no. 10 (May 31, 2019): 127. http://dx.doi.org/10.5944/eeii.vol.6.n.10.2019.24396.
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La Santa Sede es el órgano de gobierno de la Iglesia católica, que se encuentra físicamente en el diminuto territorio del Estado de la Ciudad del Vaticano; que se encuentra sujeta al Derecho Internacional con personalidad jurídica internacional. La Curia romana es el brazo ejecutivo del gobierno de la Sede Apostólica. La autoridad suprema del Santo Padre se extiende por igual a la jerarquía eclesiástica como a los fieles cristianos; tanto individual como colectivamente. En virtud de su oficio pastoral, le corresponde dirigir al Estado de la Ciudad del Vaticano, como su Jefe de Estado; de llevar adelante la misión de Pedro como su sucesor al frente de la Sede Apostólica y ejercer el servicio de Supremo Pastor de la Iglesia católica en cuanto Vicario de Cristo, como ejercicio del ministerio petrino___________________________________________The Holy See is the organism of Catholic Church’s government which is found physically in the small territory of the Vatican City State. This one is subject of International Law with international judicial personality. The Roman Curia is the executive branch of the Apostolic See government. The higher authority of the Holy Father spreads equally for ecclesiastical hierarchy and the faithful Christians, individually and collectively. The Pope, in virtue of his pastoral function, is the responsible of leading the Vatican City State as his chief of State. He also has to carry forward Peter’s mission as his successor in front of the Apostolic See and exercise the service as Supreme Shepherd of the Catholic Church as Vicar of Christ, exercising the Petrine Ministry.
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Bokedal, Tomas. "The Rule of Faith: Tracing Its Origins." Journal of Theological Interpretation 7, no. 2 (2013): 233–55. http://dx.doi.org/10.2307/26421568.
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Abstract The expression Rule of Faith was used from early on to designate the basic theology of the church—the sum content of "apostolic" teaching—as set down in Scripture, (pre)baptismal confession, and apostolic teaching patterns. Based on early Christological formularies and two- or three-limbed Christian confessions to the One God (cf. 1 Cor 8:6; Matt 28:19; 1 Clem. 46:6; Irenaeus, Epid. 6), this language emerged as a first- and second-century response to questions raised both within and outside of the Christian communities. With particular focus on Irenaeus (especially Haer. I, 10.1), but also on Tertullian and Clement of Alexandria, this article seeks to reflect on the origins of the Rule of Faith (regula fidei). The existence of the Rule is traced back to the apostolic period through close association with baptism and prebaptismal teaching patterns (use of traditional Christ-creed material, the Pauline Heis-Theos profession, and dyadic or triadic structuring of the faith). Particular attention is given to pre-Irenaean use of the term canon, Irenaeus's combination of onemembered, two-membered, and three-membered confessions, and to the close relationship between the Rule of Faith and Scripture in Irenaeus, Tertullian, and Clement. Together, these features of the regula fidei constitute a textual matrix within which proto-orthodox Christian hermeneutics by and large operated. Some structural similarities between the scribal nomina sacra practice and the Rule-of-Faith-pattern are noticed.
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Bokedal, Tomas. "The Rule of Faith: Tracing Its Origins." Journal of Theological Interpretation 7, no. 2 (2013): 233–55. http://dx.doi.org/10.2307/jtheointe.7.2.0233.
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Abstract The expression Rule of Faith was used from early on to designate the basic theology of the church—the sum content of "apostolic" teaching—as set down in Scripture, (pre)baptismal confession, and apostolic teaching patterns. Based on early Christological formularies and two- or three-limbed Christian confessions to the One God (cf. 1 Cor 8:6; Matt 28:19; 1 Clem. 46:6; Irenaeus, Epid. 6), this language emerged as a first- and second-century response to questions raised both within and outside of the Christian communities. With particular focus on Irenaeus (especially Haer. I, 10.1), but also on Tertullian and Clement of Alexandria, this article seeks to reflect on the origins of the Rule of Faith (regula fidei). The existence of the Rule is traced back to the apostolic period through close association with baptism and prebaptismal teaching patterns (use of traditional Christ-creed material, the Pauline Heis-Theos profession, and dyadic or triadic structuring of the faith). Particular attention is given to pre-Irenaean use of the term canon, Irenaeus's combination of onemembered, two-membered, and three-membered confessions, and to the close relationship between the Rule of Faith and Scripture in Irenaeus, Tertullian, and Clement. Together, these features of the regula fidei constitute a textual matrix within which proto-orthodox Christian hermeneutics by and large operated. Some structural similarities between the scribal nomina sacra practice and the Rule-of-Faith-pattern are noticed.
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Morris, Jeremy. "‘An infallible Fact-Factory Going Full Blast’: Austin Farrer, Marian Doctrine, and the Travails of Anglo-Catholicism." Studies in Church History 39 (2004): 358–67. http://dx.doi.org/10.1017/s0424208400015217.
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In 1960 the Anglican philosopher Austin Farrer preached a sermon ‘On being an Anglican’ in the chapel of Pusey House which must have amazed his hearers. It began gently enough; but halfway through, the tone changed. Human perversity had rent the unity of the Church with schisms and heresies. How could he, ‘truly and with a good conscience’, stay in the Church of God? ‘Only by remaining in the Church of England’.’ Farrer put down two markers for his Anglican identity. One was stated briefly and with restraint: ‘I dare not dissociate myself from the apostolic ministry.’ It was the other that must have startled his congregation: I dare not profess belief in the great Papal error. Christ did not found a Papacy … Its infallibilist claim is a blasphemy, and never has been accepted by the oriental part of Christendom. Its authority has been employed to establish as dogmas of faith, propositions utterly lacking in historical foundation. Nor is this an old or faded scandal - the papal fact-factory has been going full blast in our own time, manufacturing sacred history after the event.
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Pearson, Timothy G. "“I Willingly Speak to You about Her Virtues”: Catherine de Saint-Augustin and the Public Role of Female Holiness in Early New France." Church History 79, no. 2 (May 18, 2010): 305–33. http://dx.doi.org/10.1017/s0009640710000053.
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On July 11, 1666, the new cathedral in the French colonial capital at Quebec was finally consecrated by the vicar apostolic of New France, Msgr. François de Laval. Catherine de Saint-Augustin, a nursing sister who belonged to the Hôtel-Dieu de Québec, described the elaborate ceremony in her journal. The celebrants in their regalia made three trips around the church sprinkling holy water and chanting prayers before they came to the main door. After striking the door three times with a cross, “to signify the power of Jesus Christ, sovereign bishop of the Church,” they entered, and majestically processed toward the high altar. Upon the altar sat four candles, which signified “that Catholics (have) spread to the four corners of the world.” In the middle of these was a single cross, “that of Our Lord,” which symbolically linked the entire Church throughout the world to its (European) center—“au milieu du monde.” Following a number of minor rites including lessons and responses, the bishop circled the altar seven times sprinkling its base with holy water. The relics of saints were interred within it, and the church was dedicated to the holy trinity—the new seat of a new bishop in a “New” World.
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Hasibuan, Ricky Pramono, Nixcon Simanungkalit, and Nelson Situmeang. "Menyoal Keterjalinan Orang Hidup dan Mati menurut Tradisi Batak dan Ajaran Huria Kristen Batak Protestan." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 2 (January 4, 2021): 231. http://dx.doi.org/10.24114/antro.v6i2.19280.
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This research aims to discuss the teachings of the Protestant Batak Christian Church (HKBP) and the Toba Batak about the relationship between the living and the dead. Batakness believes the dead still have a relationship with the living, while HKBP denies it. To reconcile these two doctrines, we will reinterpret “the communion of saints” phrase in the Apostolic Creed, which always presents as one of the main elements in the liturgy of HKBP. We argue that the “communion of saints” is an association of all believers, not only cross-geographical (trans spatial) but also cross-age (trans temporal). The relation of the living and the dead in the association is not direct but via Christ. Therefore, the trans temporality of the communion is evidence of the connectedness of the living and the dead.
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Murray, Douglas M. "The study of the catholic tradition of the Kirk: Scoto-Catholics and the worship of the reformers." Studies in Church History 33 (1997): 517–27. http://dx.doi.org/10.1017/s0424208400013437.
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James Cooper, Professor of Ecclesiastical History at Glasgow University and a prominent High Churchman, once remarked that one of the main reasons for the Catholic revival in the Church of Scotland in the late nineteenth century was the renewed study of the history of the Scottish Church. The Catholic revival, or Scoto-Catholic movement, found expression in the formation of the Scottish Church Society in 1892. The High Churchmen who formed the Society considered that a Catholic position was no novelty in the Kirk. According to Henry J. Wotherspoon, one of the leading theologians of the movement, the Presbyterian was from the first ‘the High Catholic of Puritanism’, and it followed that the material for a catholic revival lay at hand in the traditions of the Church. In its classic form and confessional position, he said, Presbyterianism discerned the Kingship of Christ; it asserted the Church as a Divine imperium, ‘visible, universal, and divinely ordered’, independent and autonomous; it maintained Episcopate, none the less that it was Episcopate put into commission; it asserted for the Presbyterate Apostolic Succession; it held a very distinct sacramental system, cumbered only by the endeavour to combine it with a doctrine of election; it exercised a vigorous discipline; it adhered to the oecumenical creeds in every term of their definitions and on that ground claimed to be acknowledged as Catholic.
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Matikiti, Robert. "Moratorium to Preserve Cultures: A Challenge to the Apostolic Faith Mission Church in Zimbabwe?" Studia Historiae Ecclesiasticae 43, no. 1 (July 13, 2017): 138–48. http://dx.doi.org/10.25159/2412-4265/1900.
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This historical study will demonstrate that each age constructs an image of Jesus out of the cultural hopes, aspirations, biblical and doctrinal interfaces that make Christ accessible and relevant. From the earliest times, the missionaries and the church were of the opinion that Africans had no religion and culture. Any religious practice which they came across among the Africans was regarded as heathen practice which had to be eradicated. While references to other Pentecostal denominations will be made, this paper will focus on the first Pentecostal church in Zimbabwe, namely the Apostolic Faith Mission (AFM). Scholars are not agreed on the origins of Pentecostalism. However, there is a general consensus among scholars that the movement originated around 1906 and was first given national and international impetus at Azusa Street in North America. William J. Seymour’s Azusa Street revival formed the most prominent and significant centre of Pentecostalism, which was predominantly black and had its leadership rooted in the African culture of the nineteenth century. Despite this cultural link, when Pentecostalism arrived in Zimbabwe from 1915 onwards, it disregarded African culture. It must be noted that in preaching the gospel message, missionaries have not been entirely without fault. This has resulted in many charging missionaries with destroying indigenous cultures and helping to exploit native populations for the benefit of the West. The main challenge is not that missionaries are changing cultures, but that they are failing to adapt the Christocentric gospel to different cultures. Often the gospel has been transported garbed in the paraphernalia of Western culture. This paper will argue that there is a need for Pentecostal churches to embrace good cultural practices in Zimbabwe.
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Abiodun, Kayode, Babatunde Ogwunwuyi, Samson Olaiya, and Catherine Araromi. "Emotional Intelligence and Marital Satisfaction of Christian Couples in CAC, Nigeria." Applied Journal of Economics, Management and Social Sciences 3, no. 3 (July 9, 2022): 10–16. http://dx.doi.org/10.53790/ajmss.v3i3.59.
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Marriage is a union that is expected to be enjoyed by the couple but it is quite unfortunate that many Christian couples are not enjoying their marriage. Previous studies have focused on emotional intelligence and marital satisfaction among couples in different societies but few studies focused on Christian couples particularly in Christ Apostolic Church (CAC) in Nigeria. Therefore, this study investigated emotional intelligence and marital satisfaction among couples in CAC Akure, Nigeria. The study is anchored on the Dynamic Goal Theory of marital satisfaction. Descriptive research was adopted for this study and simple random sampling was used to select 180 couples. Data were collected using Wong & Long Emotional Intelligence Scale (0.81} and Marital Satisfaction scale (0.72). The data were analyzed using frequency descriptive statistics and Pearson product moment correlation. The findings showed high level of emotional intelligence and marital satisfaction among couples. There was positive relationship between emotional intelligence and marital satisfaction {r=.565, n=150(:000)< .05}. It is recommended that the Church authority and counselors should collaborate to sustain training on emotional intelligence and marital satisfaction among couples.
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Tjatur Raharso, Alphonsus Tjatur Raharso. "Sollicitudo omnium ecclesiarum: Kepedulian Dan Kerjasama Gerejawi Untuk Tanah Misi Dan Di Tanah Misi." Seri Filsafat Teologi 30, no. 29 (December 7, 2020): 408–33. http://dx.doi.org/10.35312/serifilsafat.v30i29.5.
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The concern to the situation and condition to all other members of the Church and the collaboration for the welfare of the entire Church is the expression of communio (communion) which is the character of Christ Church. The arise of Church in the mission land and its development which like the mustard seed is the fruit of the concern and collaboration of the missionaries showed by the community and Church which have been founded along the history. Considering Church resources are always limited, every form of across continents concern and collaboration should be done effectively. In the process of the evangelization in the mission land, these concern and collaboration encounter various forms of initiatives; starting from the simple, spontaneous, sporadic and individual to the consistent, coordinated organizations. These concern and collaboration often find frictions, conflicts of interest, impartialities, and injustice; especially concerning the implementation of the power of jurisdiction in the mission land and the submission to the superiority of the mission leaders. The negative excesses are seen and observed objectively and corrected to attain the more effective concerns and collaboration for the sake of the development of the mission work. The apostolic see is the central organ has explored and successfully founded an effective and sustainable missionary collaboration system, from the commissio to the mandate system. Nowadays, the missionary concern and collaboration across particular churches have not been centralized, but assigned to each local communities and particular Churches, to develop mutual collaboration according to the mutual need and projects through the written agreement to mutual minister
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Andalas, Mutiara. "Irupsi Generasi Beriman Digital Z dan Disrupsi Katekese Kebangsaan." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, no. 1 (April 12, 2022): 70–93. http://dx.doi.org/10.36383/diskursus.v18i1.296.
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This paper discusses the irruption of the digital faithful generation of Z in the Indonesian Catholic church and its disruption to citizenship catechesis. The discussion of citizenship catechesis will fall short if we still fixate on the classic definitions of catechesis, the method of catechesis, and the profile of catechists in the apostolic exhortation Cateceshi Tradendae (1979). The predigital world conditions ideas about them. An in-depth discourse on citizenship catechesis needs to depart from the digital faithful generation of Z irrupting in the Indonesian Catholic Church. 'Irruption', according to the liberation theologian Gustavo Gutiérrez, refers to the presence of people who previously lived at the underside of history. Previously being absented, they transform into the subject of history. Irruption is also an ecclesial process. The generation of Z has emerged in the history of the Indonesian Catholic church as homo religiosus digitalis. They bring the disruptive spirit of the digital era to the body of the Catholic church. As digital integrators, they are open to incorporating faith in their lives. Based on their autobiography, homo religiosus digitalis Z lives a connective pedagogy with distinctive characteristics from predigital believers. Their irruption shakes the identity of the catechist and their vocation to "teach the lesson of the faith" to today's disciples of Christ. The irruption of Z's digital faithful generation encourages the further exploration of new methods for citizenship catechesis in the contemporary Indonesian context.
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Grochowska, Irena. "Wychowanie do zrównoważonego rozwoju w kontekście katolickiej nauki społecznej." Studia Ecologiae et Bioethicae 7, no. 2 (December 31, 2009): 123–37. http://dx.doi.org/10.21697/seb.2009.7.2.11.
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One of the basic calls of the modern church is to call secular people to engage in the process of evangelization and building the new humanism. In 1947 Pius XII announced the apostolic constitution Provida mater Ecclesia giving in this way theological and legal form to such experience as secular institutions. In modern days the call is clearer, because it directs the invitation to all of us, to participate in building church unity recognizing only one’s vocation in the world. The biggest concern of the church is not an answer to moral responsibilities (what one should do or not), not about natural laws or sociological analyses, political or anthropological, or ethical and ideological confusion, which are the domain of the modern world, but the axis of the church is the concern, for the power coming from Christ’s cross being wasted. Catholic Social Science does not ignore philosophy, law, and science as such, but the basis of its science is Christ. The essence of realization of the Catholic Social Science program is to get acquainted with the science, upbringing in its spirit, and using it throughout activities in various social environments. Man today should realize how useful engagement and responsibility for the natural environment are. The modern church participates in the concern about the environment. In John Paul II's teachings, we could find a call to action in favor of it. Benedict XVI as one of the most important tasks of our times acknowledged the idea of balanced development.
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Bleiziffer, William A. "Il culto dei servi di DIO vescovi martiri romeni: fra diritto canonico e liturgia." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (December 15, 2021): 33–56. http://dx.doi.org/10.24193/theol.cath.2021.02.
Full textAbstract:
The Cult of God’s Servants Romanian Martyr Bishops: between Canon Law and Liturgy. On the last day of his apostolic trip to Romania (May 31 - June 2, 2019), the Holy Father Pope Francis in the exercise of his canonical powers beatified seven Romanian Greek Catholic bishops who died in odium fidei in communist prisons. By proclaiming the formula for recognizing the martyrdom of these bishops, they are officially recognized as martyrs of the Church of Christ, and as such, according to the canonical discipline in force, they can enjoy the celebration of a public cult of worship. Their feast finds a stable place in the liturgical calendar of the Greek Catholic Church, June 2, and public worship regulated by both common law and the particular law of the Church becomes a liturgical constant that manifests the particular character of these servants of God. Starting from this canonical and liturgical premise, the present study tries to highlight some significant elements regarding the liturgical cult of these martyrs. Thus, a series of disciplinary realities are taken into account, which starting from the historical elements of the cult of saints, then highlights some particular aspects that the current procedure of declaring the martyrdom of God’s servants requires to regulate their public worship. Keywords: divine worship, worship, Servants of God, martyrs, liturgy, liturgical texts, blessed, cause of beatification, persecution.