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Cook, Guillermo. "Base Ecclesial Community A Protestant Perspective." Transformation: An International Journal of Holistic Mission Studies 3, no. 3 (1986): 5–6. http://dx.doi.org/10.1177/026537888600300302.
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Oakley, Nigel. "Base Ecclesial Communities and Community Ministry: Some Freirean Points of Comparison and Difference." Political Theology 5, no. 4 (2004): 447–65. http://dx.doi.org/10.1558/poth.5.4.447.44653.
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최동규. "The Missional Church as a Community of Character: Based on the Ecclesial Ethics of Stanley Hauerwas." Korea Presbyterian Journal of Theology 48, no. 4 (2016): 311–37. http://dx.doi.org/10.15757/kpjt.2016.48.4.012.
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Reis, Sonia Maria Alves Oliveira, Carmem Lucia Eiterer, and Ana Maria de Oliveira Galvão. "PRÁTICAS COTIDIANAS DE LEITURA E DE ESCRITA DE MULHERES CAMPONESAS." Cadernos de Pesquisa 26, no. 2 (2019): 275. http://dx.doi.org/10.18764/2178-2229.v26n2p275-293.
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Este artigo analisa os modos de participação de mulheres camponesas, que atuam como lideranças comunitárias em Comunidades Eclesiais de Base (CEBs) no interior do estado da Bahia, nas culturas do escrito. Para a produção dos dados, foi realizada investigação de natureza qualitativa junto a um grupo de seis mulheres de baixa escolarização, tendo a observação-participante e as entrevistas semiestruturadas – fundamentadas nos pressupostos da história oral – como principais instrumentos. Foram, ainda, levantados, analisados e categorizados, por esfera de circulação, os acervos pessoais de cada uma delas, que continham entre 229 e 654 exemplares de materiais escritos. Do ponto de vista teórico, a pesquisa se baseou em estudos sobre oralidade, cultura escrita e letramento. O estudo mostrou que os movimentos sociais, particularmente as Comunidades Eclesiais de Base, atuam como principal lócus de produção e difusão de materiais impressos na vida dessas mulheres e que os significados atribuídos por elas ao mundo letrado se relacionam diretamente a modos de ler e de escrever coletivos, possibilitados pela participação nesses movimentos, oportunizando aos sujeitos vivências que ultrapassam o escolar e o individual.Palavras-chave: Mulheres camponesas. Cultura escrita. Movimentos sociais. Comunidades Eclesiais de Base.DAILY PRACTICES OF READING AND WRITING OF CAMPONIAN WOMEN Abstract This article analyzes the modes of participation of peasant women in the cultures of writing, focusing on those who act as community leaders in Ecclesial Base Communities (CEBs) in the interior of the state of Bahia.For the production of the data, qualitative research was carried out, together with a group of six women with low schooling, with participant observation and semi-structured interviews - based on the assumptions of oral history - as main instruments. The personal collections of each one of them, which contained between 229 and 654 copies of written materials, were also collected, analyzed and categorized by circulation. From the theoretical point of view, the research was based on studies on orality, written culture and literacy.The study showed that social movements, particularly the Ecclesial Base Communities, act as the main locus of production and diffusion of printed materials in the lives of these women and that the meanings attributed by them to the literate world are directly related to ways of reading and writing collective, made possible by participation in these movements, giving the subjects experiences that surpass the school and the individual.Keywords: Peasant women. Written culture. Social movements. Comunidades Eclesiais de Base.PRÁCTICAS COTIDIANAS DE LECTURA Y DE ESCRITURA DE MUJERES CAMPESINASResumen Este artículo analiza los modos de participación de mujeres campesinas que actúan como líderes comunitarias en Comunidades Eclesiales de Base (CEBs) en interior de estado de Bahía,. Para la producción de los datos, fue realizada una investigación de naturaleza cualitativa, junto a un grupo de seis mujeres de baja escolarización, teniendo la observación-participante y entrevistas semiestructuradas - fundamentadas en los presupuestos de la historia oral - como principales instrumentos. Aun, fueron levantados, analizados y clasificados, por esfera de circulación, los acervos personales de cada una de ellas, que contenían entre 229 y 654 ejemplares de materiales escritos. Desde el punto de vista teórico, la investigación se basó en estudios sobre oralidad, cultura escrita y letramento. El estudio mostró que los movimientos sociales, particularmente las Comunidades Eclesiales de Base, actúan como principal locus de producción y de difusión de materiales impresos en la vida de esas mujeres y que los significados atribuidos por ellas al mundo letrado se relacionan directamente a modos de leer y de escribir colectivos, posibilitados por la participación en esos movimientos, oportunizando a los sujetos vivencias que sobrepasan el escolar y el individual.Palabras clave: Mujeres campesinas. Cultura escrita. Movimientos sociales. Comunidades Eclesiales de Base.
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Tamez, Elsa. "An Ecclesial Community." Ecumenical Review 53, no. 1 (2001): 57–63. http://dx.doi.org/10.1111/j.1758-6623.2001.tb00073.x.
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van Zee, Timothy. "Christian Community in History: Ecclesial Existence." Incarnate Word 2, no. 6 (2009): 468–71. http://dx.doi.org/10.5840/tiw20092647.
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MacNabb, V. A., and M. W. Rees. "Liberation or Theology? Ecclesial Base Communities in Oaxaca, Mexico." Journal of Church and State 35, no. 4 (1993): 723–49. http://dx.doi.org/10.1093/jcs/35.4.723.
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STANKEVYCH, Vitalii. "Theology of Holistic Discipleship in the Contemporary Ecclesial Community." Theological Reflections: Euro-Asian Journal of Theology, no. 23 (October 2, 2019): 79–100. http://dx.doi.org/10.29357/2521-179x.2019.23.05.
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Medley, Mark S. "“Do This”: The Eucharist and Ecclesial Selfhood." Review & Expositor 100, no. 3 (2003): 383–401. http://dx.doi.org/10.1177/003463730310000306.
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The human vocation is to see and act rightly by participating in the triune life of God. This is inseparable from participation in Christian community and practices. Personhood is formed, transformed and cultivated through the practices of the Christian community. How does this participation enable such living? This essay argues that sacramental and liturgical practices are the central means by which “the ecclesial self” is shaped. In worship, Christians “practice who they are becoming.” This essay engages and extends David Ford's thesis that salvation comes by participating in worship and living worshipfully before God with others. Ford argues that Christians are called to live eucharistically: remembering, hoping, and loving in Jesus Christ. Through worship, habits and character, the whole of life is formed.
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Cooreman-Guittin, Talitha. "Timothy: Preparing for The Holy Eucharist within the Community when Communication is Non-verbal." International Journal of Practical Theology 24, no. 2 (2020): 273–84. http://dx.doi.org/10.1515/ijpt-2020-0008.
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AbstractPersons with intellectual disabilities are still regularly refused access to the Eucharist, as illustrated in an article in the Washington Post. Although Pope Francis and several Bishops’ Conferences and the new Directory for Catechesis (n°269–272) have made it clear that Catholics with disabilities have a right to participate in the sacraments as all other members of the ecclesial community, many church leaders still refrain from allowing persons with profound intellectual disabilities to access the Eucharist. This article investigates the experience of a pastoral team that prepared First Communion of a young boy with profound intellectual disabilities. The experience raised practical theological, pedagogical and pastoral ecclesial issues to be solved. These issues structure the article.
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Almon, Russell L. "The Postmodern Self in Theological Perspective: A Communal, Narrative, and Ecclesial Approach." Ecclesiology 13, no. 2 (2017): 179–96. http://dx.doi.org/10.1163/17455316-01302004.
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Drawing on the work of Stanley J. Grenz and Paul Ricoeur, this article proposes a communal, narrative, and ecclesial response to what Grenz calls ‘the dissipation of the self’ after modernity. Tracing briefly the rise of the self-sufficient self of modernity attention is then given to the deconstructed self of postmodernity. The article then utilizes the imago Dei as a theological resource, in conversation with Grenz and Ricoeur, for the reconstruction of the postmodern self along communal, narrative, and ecclesial lines. The final conclusion is that the postmodern self receives theological relief in the form of the ‘ecclesial self’ constituted in trinitarian community ‘in Christ’ and through the Spirit within Christ’s new humanity.
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Mannion, Gerard. "Book Review: Christian Community in History: Vol. 3: Ecclesial Existence." Theological Studies 70, no. 1 (2009): 226–27. http://dx.doi.org/10.1177/004056390907000132.
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FITZPATRICK, JOSEPH. "ECCLESIAL EXISTENCE: CHRISTIAN COMMUNITY IN HISTORY by Roger Haight SJ." New Blackfriars 90, no. 1030 (2009): 745–47. http://dx.doi.org/10.1111/j.1741-2005.2009.01326_5.x.
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Ideström, Jonas. "Mediators of Tradition – Embodiments of Doctrine in Rural Swedish Parish Life." Ecclesial Practices 3, no. 1 (2016): 53–69. http://dx.doi.org/10.1163/22144471-00301004.
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The aim of this article is to analyse how doctrines are embodied in local church life and how they mediate tradition in a local church and community. The article draws on a larger research project focusing on questions concerning ecclesial identity in rural areas of northern Sweden. The ecclesiological analysis and approach is inspired by Actor-Network Theory. The material embodiments of theological doctrines in the Eucharistic liturgy are interpreted as mediators of tradition within the thick fabric of the liturgy and the ecclesial context. The analysis results in a picture of the thick ecclesial fabric in which doctrines are mediated and given meaning in parish life. The article also shows how doctrines can be mediated and translated on a personal level in relation to the liturgy.
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Holden, William. "Post Modern Public Administration in the Land of Promise: The Basic Ecclesial Community Movement of Mindanao." Worldviews: Global Religions, Culture, and Ecology 13, no. 2 (2009): 180–218. http://dx.doi.org/10.1163/156853509x438599.
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AbstractRecent discussions of sustainable development have come to see the dominant neoliberal development paradigm receive criticism for creating environmental degradation coupled with increased inequality of wealth and power. In the developing world, sustainable development has increasingly come to be sought by postmodern public administration, which consists of efforts undertaken by the poor themselves to improve their conditions in life without changing power relations in society. This paper discuss the efforts undertaken by the Roman Catholic Church's Basic Ecclesial Communities, on the island of Mindanao, in the Philippines, to improve the conditions of the poor without changing power relations in society. The paper discusses the emergence of the Basic Ecclesial Communities, the programs they provide for their members, the successes, and failures of these programs in providing participatory sustainable development, and the outlook for the future.
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Nieman, James. "Ecclesial Existence: Christian Community in History, vol 3 - By Roger Haight." Reviews in Religion & Theology 16, no. 3 (2009): 372–75. http://dx.doi.org/10.1111/j.1467-9418.2009.00430_4.x.
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Maclean, Iain S. "Participatory Democracy the Case of the Brazilian Ecclesial Base Communities: 1981-1991." Religion and Theology 5, no. 1 (1998): 78–100. http://dx.doi.org/10.1163/157430198x00129.
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AbstractIn the early stages of Brazil's democratisation, ecclesial base communities (CEBs) were regarded by liberation theologians as models for a participatory democracy. However, as democratisation advanced, this model became increasingly difficult to uphold. Reasons for this included differences among liberation theologians on how to approach the fact of political options presented by political parties, the increasing polarisation in the institutional Catholic Church which had previously supported the CEBs, and weaknesses within the CEBs themselves which effectively limited national political participation.
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Tavo, Felise. "The Ecclesial Notions of the Apocalypse in Recent Studies." Currents in Biblical Research 1, no. 1 (2002): 112–36. http://dx.doi.org/10.1177/1476993x0200100106.
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Images of the church are found scattered throughout the Apocalypse. These have thus been the focus of recent studies in the ecclesial notions of the seer of Patmos. But as this article illustrates, these studies vary to some extent in their principal focus while the methods of approach have been remarkably 'selective' in their treatment of the many church images of the book. As a way of bringing together these disparate methods and focus, this article discusses seven key thematic emphases in the recent studies of the seer's ecclesial notions since the 1950s, which could perhaps serve as 'rallying points' for further development of a more comprehensive portrait of the church in the Apocalypse: the 'cross-event' as underpinning; the eschatologi cal people of God; a community of equality; corporate in nature; non-addi tive in character; a community seeking repentance; and a trans-historical view of reality.
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Reinert, João Fernandes. "Paróquia: casa da iniciação e comunidade de sujeitos eclesiais." Revista Eclesiástica Brasileira 79, no. 313 (2019): 264. http://dx.doi.org/10.29386/reb.v79i313.1874.
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O presente artigo pretende aproximar três temas eclesiológico-pastorais, frutos das reflexões das Assembleias dos bispos do Brasil: paróquia comunidade de comunidades, sujeitos eclesiais, e iniciação à vida cristã. Não se trata de uma análise de tais documentos, mas sim, de uma reflexão ampliada sobre cada um dos três temas, no intuito de captar o que se pretende de cada uma das realidades indicadas e, sobretudo, de perceber o que há de comum entre elas. Relacionalidade e comunhão são o DNA e o fio condutor da nova paróquia, chamada “comunidade de comunidades”, composta de “sujeitos eclesiais” e casa de “iniciação à vida cristã de inspiração catecumenal”.Abstract: The present article intends to bring together three ecclesiological-pastoral themes, fruit of the reflections in the Assemblies of Brazilian bishops: the Parish as a community of communities, ecclesial subjects and initiation to the Christian life. We are not dealing with an analysis of such documents, but rather with a deeper reflection about each of the three themes, hoping to capture what is the intention behind each of the realities indicated and, above all, what they have in common. Relationality and communion are the DNA and the driving force behind the new Parish, called “community of the communities” made up of “ecclesial subjects” and the home for the “initiation to the Christian life of catechumenal inspiration”.Keywords: Parish; Community of communities; Ecclesial subject; Initiation to the Christian life; Relationship; Communion.
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Pickard, Stephen. "Church of the In-Between God: Recovering an Ecclesial Sense of Place Down-under." Journal of Anglican Studies 7, no. 1 (2009): 35–54. http://dx.doi.org/10.1017/s1740355309000047.
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AbstractThis article examines the significance of ‘place’ as a theme in ecclesiology in the interests of developing an ecclesial sense of place within my own context of Australian Anglicanism. To talk about ecclesiology is to talk about place, about God’s place, about our placement in the world, about how and why our social life operates as it does, about what engenders optimal life enhancing community. From this perspective, place can be a critical concept through which theology, ecclesiology, mission and ministry can be organized and better understood. The primary discipline that has deployed the concept of place is geography. Accordingly, in this article, I consider the theme of place as it is discussed in professional geography and briefly examine some implications for being church and the Anglican Church in particular. This provides the framework for consideration of place within an Australian cultural and ecclesial context. In doing so, I examine the motif of verandah as a depiction of ecclesial place down-under. The key concept of the ‘in-between place’ to depict a post-colonial way of being church is deployed in order to recover an ecclesial sense of place down-under. Underpinning such an approach is the theological concept of the in-between God.
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Lee, Sang Mok. "The Ecclesial Discord and the Household Setting of the Corinthian Christian Community." Pierson Journal of Theology 7, no. 2 (2018): 52–70. http://dx.doi.org/10.18813/pjt.2018.08.7.2.52.
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Carias, Celso Pinto. "De volta às Comunidades Eclesiais de Base – Uma alternativa para a evangelização atual." Revista Eclesiástica Brasileira 64, no. 256 (2019): 802. http://dx.doi.org/10.29386/reb.v64i256.1694.
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A caminho do 11º Encontro Intereclesial de Comunidades de Base (2005), muitos agentes de pastoral procuram reencontrar o ardor missionário que levou a experiência das CEBs a ser um forte sinal de esperança para os novos tempos de nossa história. No entanto, alguns percalços ao longo da caminhada conduziram a um processo de avaliação que deve ser experimentado como benção de Deus, pois permitiu que se vislumbrassem perspectivas mais abrangentes e integradoras. É nesta linha que este artigo se coloca. Chegou a hora de retomar o caminho e relançar, de maneira renovada, esta proposta evangélica de conduzir o trabalho pastoral no interior da Igreja.Abstract: As we approach the 11th Inter-ecclesial Meeting of Basic Communities (2005), many pastoral agents have been trying to find, once again, that missionary fervour that made of the Ecclesial Communities’experience a strong symbol of hope for the new times of our history. However, some obstacles on our path led to a process of evaluation that must be considered a blessing from God, since it gave us the opportunity to glimpse at some more encompassing and integrative perspectives. The present article is part of this line of thought. The time has come for us to take that path again in order to reintroduce, in a novel form, this evangelical proposal to conduct the pastoral work within the Church.
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Mallon, Colleen Mary. "Tradition and Continuity: Rethinking the Practice of Christian Remembering." Horizons 36, no. 1 (2009): 50–77. http://dx.doi.org/10.1017/s0360966900005971.
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ABSTRACTA significant point of contention in contemporary construals of continuity and discontinuity centers on the veiled logics of power/interest at work in human constructions of knowledge. In this paper I explore how the insights of anthropologist Mary Douglas might contribute towards a rethinking of memory and tradition within the ecclesial community. I argue that Douglas' perspective on the covert processes that create the social goods of both community and knowledge offer an important heuristic guide towards a more transparent analysis of tradition and how it functions in a globalized world. If continuity is both a claim and a practice that peoples make from shared histories for shared futures, the ecclesial claim and practice of continuity must enact a gospel reflexivity that is both critical and counter-intuitive in its hermeneutical retrieval of the memoria Christi. I conclude this paper with a detailed exploration of two dimensions such a critical, counter-intuitive hermeneutic might include.
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Cadorette, Curt. "The Deconstruction of Peru: Social Chaos as Ecclesial Kairos." Missiology: An International Review 22, no. 2 (1994): 177–86. http://dx.doi.org/10.1177/009182969402200203.
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Since the early 1980s, the people of Peru have experienced severe social, economic, and political turmoil. Extreme poverty and political violence have claimed thousands of lives in the last decade. This article tries to analyze the origins of Peru's social problems. It then attempts to examine the implications of the current crisis for the Christian community which is confronted with dehumanizing poverty and is a target of political extremists. An assumption of this article is that such a situation will become increasingly common in many developing countries, with profound ecclesiological and missiological implications.
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SCHUMACHER, MICHELE M. "ECCLESIAL EXISTENCE: PERSON AND COMMUNITY IN THE TRINITARIAN ANTHROPOLOGY OF ADRIENNE VON SPEYR." Modern Theology 24, no. 3 (2008): 359–85. http://dx.doi.org/10.1111/j.1468-0025.2008.00463.x.
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Siniy, Valentin. "Eclesiological Communitarism of Miroslav Volf." Ukrainian Religious Studies, no. 91 (September 11, 2020): 127–50. http://dx.doi.org/10.32420/2020.91.2147.
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Abstract: The article analyzes the features of the doctrine of the church of the outstandingProtestant theologian of the early XXI century Miroslav Volf. Volf's understanding of the church as a reality that preceded the emergence of the individual as a Christian means a radical break with liberal Protestant ideas of the church community as created by the voluntary decision of individuals. But Volf does not share the collectivist idea of the church as an organism in which the individual is completely subjugated to the whole. It is established that Volf creates a communitarian model of the church, in which the church community is understood as the unity of diversity. Unity itself has the character of interpersonal relations. Individuals with different charisms in the community interact with each other like the fellowship of the Three in God. Communitarianism in Volf's ecclesiology as a "middle way" between liberal individualism and total collectivism has all the hallmarks of postliberal theological theory. It is proved that Volf's communitarianism became a creative development of Christian personalism of the XX century with its emphasis on the existential freedom of the individual and the importance of interpersonal relations.
 Volf succeeded in building ecclesiological communitarianism not so much because of his many specific speculations about the organization of church communities, but because of his vision of personalism. Namely, as we noted above, Volf combines the idea of personality as dependent on its relations with other personalities (here he develops Ratzinger's theory) with the vision of personality as an apophatic secret that is higher than all its properties and charisma (here he creatively interprets the theory Zizioulas). Accordingly, a personality that exists in absolute openness to the influences of other personalities on the one hand, and is absolutely unique on the other, makes possible the existence of a communitarian church community. Volf emphasizes that the catholicity (completeness and completeness) of the individual Christian personality is as necessary as the catholicity of the whole church community. The characterization of the individual as a conciliar presupposes not only the traditional ideal of the integrity of all faculties and the charisma of the individual in his intention to communicate with God, but also the vision of the legitimacy of the inner diversity of the individual. The possible complexity of the identity of the individual is almost infinite, and the willingness to accept it in the community - the main feature of Volf's communitarianism. Similarly, every ecclesial community must be ready to accept as Christian all other ecclesial communities, whatever the peculiarities of their identity. It is clear that such an understanding of catholicity is possible only in Protestantism. As Volf rightly points out, Catholicism presupposes that the ecclesial community must be the local embodiment of the common ecclesial identity of the whole structure, and Orthodoxy emphasizes that a separate community is necessarily identical in identity to the common identity of the church through the Eucharist. Volf's communitarianism allows us to describe church communities and their associations as network structures in which all individuals are active actors whose abilities and charisms are important for the constitution of communities.
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Gulyamov, Bogdan. "SOCIAL DOCTRINE OF THE ECUMENICAL PATRIARCHATE ABOUT THE FAMILY." Skhid 1, no. 1 (2021): 55–60. http://dx.doi.org/10.21847/1728-9343.2021.1(1).225561.
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The theory of family is at the heart of classic Christian social doctrine, since family exemplifies every sociality such as an ecclesial community, a work collective, a local community, a nation, humanity. Modern family crisis leads to the transformation of the social teaching when interpersonal relations become an example. In particular, relations between a husband and a wife in a family, relations between a person and God, relations within a monastic community, relations within an ecclesial Eucharistic community become a general ideal proposed for the secular sociality. In the ethics of family life, the social teaching of Constantinopolitan Patriarchate places special emphasis on the absolute dignity of the individual from the moment of conception to natural death. Large attention is paid to the protection of children from various menaces in the society, effective measures are suggested in order to avoid the crimes against children. The apology of all aspects of sexual life of a family is also provided, various biases with regard to women and marriage are condemned. Generally, the social teaching of Constantinopolitan Patriarchate on a family is the expression of ethics of Christian realism where the recognition of the absoluteness of certain values is joined with the readiness to understand and forgive human errors. In the doctrine of the family, social doctrine from the standpoint of communitarianism passes to the adoption of the principles of Christian personalism.
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Cox, Kathryn Lilla. "Toward a Theology of Infertility and the Role of Donum Vitae." Horizons 40, no. 1 (2013): 28–52. http://dx.doi.org/10.1017/hor.2013.2.
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A theology of infertility is needed to help couples and the broader ecclesial community understand the theological implications of infertility. Infertility raises questions about human freedom, finitude, embodiment, childlessness, and parenthood. In this article, dominant cultural assumptions surrounding each of these areas when considering reproductive technologies are sketched. Official Roman Catholic teaching on reproductive technologies (Donum Vitae), while rejecting most forms of such technologies, does provide a viable response to the presupposition that reproductive technologies resolve infertility. Given the dominant cultural assumptions and insights from Roman Catholic teaching, this article advocates for several ecclesial changes when considering infertility. Finally, theological resources for developing a theology of infertility are offered. Specifically, insights from Karl Rahner's theology of concupiscence are examined with an eye toward how they provide a framework for rethinking the cultural assumptions about freedom and finitude when considering reproductive technologies.
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Persha, Jerry. "Toward Developing an Adequate and Comprehensive Understanding of Evangelization." Missiology: An International Review 14, no. 3 (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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Handl, András. "From Slave to Bishop. Callixtus’ Early Ecclesial Career and Mechanisms of Clerical Promotion." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (2021): 53–73. http://dx.doi.org/10.1515/zac-2021-0013.
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Abstract Bishop Callixtus I of Rome (217?–222?) is well known for his position as manager of the κοιμητήριον, the earliest subterranean community burial ground, today known as the Catacombs of Callixtus. Less well documented, but particularly formative is, however, Callixtus’ early ecclesial career starting with his recognition as an authentic confessor shortly after his return from the mines of Sardinia. This contribution aims to shed some light on this formative period and explores the mechanisms behind Callixtus’ promotion to paid ecclesial ministry. It argues that Callixtus’ association with the clergy was neither an honorary, that is, automatic admission, nor merely a pious act to honour his individual and spiritual achievement. It seems, it was also a powerful instrument to financially support, integrate, and if necessary, control independent spiritual authorities. Moreover, Callixtus’ installation in active ministry, as well as that of other confessors, show typical patterns of client-patron relationship.
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Lewry Op, Osmund. "Corporate Life in the University of Paris, 1249–1418, and the Ending of Schism." Journal of Ecclesiastical History 40, no. 4 (1989): 511–23. http://dx.doi.org/10.1017/s0022046900058991.
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As many had done long before, John Henry Newman, in his sermon of 1842 on ‘The Christian Church an imperial power’, drew his model of the corporate life of the Church from the state: ‘We know what is meant by a kingdom. It means a body politic, bound together by common law, ruled by one head, holding intercourse part with part, acting together’. This description, little changed, could have applied as well to the university community of Newman's Oxford, and it is not implausible that an experience of fellowship there, strained and divided as it sometimes was, could have provided an unconscious model for his understanding of the ecclesial community. Even if it did not become explicit in Newman's thought, the analogy of head and members was present to the thinking of university men at Paris with regard to their own corporate life in the thirteenth and fourteenth centuries, particularly when relations were strained and division of the body threatened. Whatever the origins of conciliarist theory, then, in the reflections of canonists and theologians, there was an experience of ecclesial community in the corporate life of medieval Paris that could have given living content to speculation about the Church in the most influential intellectual centre of Christendom. The shaping of that experience deserves some attention as a matrix for conciliarist thought.
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Setyawan, Yusak Budi. "The Church as an Ecological Community: Practising Eco-Ecclesiology in the Ecological Crisis of Indonesia." Ecclesiology 17, no. 1 (2021): 91–107. http://dx.doi.org/10.1163/17455316-bja10009.
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Abstract Given the ecological crisis in Indonesia, the churches must implement an ecclesiological reconstruction based on the church as an ecological community and on the understanding that the churches are an inseparable part of Indonesian society and cultures which emphasise respect for nature, while at the same time reconstructing their identity in the Christian faith tradition rooted in the Triune God, faith in Christ as Saviour, and an eschatological dimension. Ecclesial praxis will promote ecological awareness among church members, involvement in conservation efforts and in making public policies related to ecological issues.
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HOŁUBOWICZ, RAFAŁ. "The Eucharist as a sacrament of unity. The legal consequences of Church Magisterium in accordance to regulations included in Codex Canonum Ecclesiarum Orientalium." Prawo Kanoniczne 57, no. 1 (2014): 79–102. http://dx.doi.org/10.21697/pk.2014.57.1.05.
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In the first words of his last encyclical Ecclesia de Eucharistia, blessed John Paul II reminded what have been determining the foundation of Church teaching, from the very beginning: «The Church lives thanks to Eucharist. That truth not only expresses the everyday faith experience but also contains the essence of Church mystery. The Church feels with great joy and in immense variety of ways, that the promise: “And now I am with You, through all these days, until the world ends” (Mt 28, 20) is continually coming true. Thanks to Sacred Eucharist, during which wine and water are being transformed to Holy Blood and Body of Jesus Christ, the Church rejoices in this presence in a unique way. In this meaning, The Eucharist, that is always in the center of Christian’s life, becomes for whole community of believers, in particular way, the sacrament of unity. The last Council reminded this fact, telling that the sacrament of Eucharist, constituted by Jesus Christ during the Last Supper, which not only reminds but also embodies in a real way the Sacrifice of the Cross is, first of all, the sacrament of God’s mercy, sign of unity, love tie and paschal feast. It is necessary to underline the fact that according to council’s teaching, Eucharist is not only the sign of whole Church community, but also the sacrament, which really builds and strengthens the unity of all Christians. The teaching of council fathers determines the base of present canonical legislation within whole Catholic Church, both Latin and East. Though canon number 698 reads: «In God’s liturgy, through the service of the Christ impersonated by the priest, celebrated over the Church gifts, by the power of Holy Spirit, continuously there is performed exactly the same what Jesus himself made during the Last Supper, when he gave to his Apostles his body sacrificed on the cross for our redemption and also his blood, shed for our sins, constituting the real and mystic sacrifice in which sacrifice of the cross is being recalled with thanksgiving, presented, and in which the Church takes part through the contribution and communion for expressing and improving the unity of God’s People, to build his own Body, which means the Church». Consequences of this canon, with strong theological sound, occur in next canons concerning the sacrament of Eucharist. There is possible to find inside them norms regarding to active participation of worshippers in celebration of the Eucharist, which causes that the internal unity of God’s People gathered around Christ’s Altar, becomes expressed also in external form as well as the norm regarding to an individual celebration of God’s Liturgy or concelebration made by many priests. The problem of concelebrating is extremely important due to the fact, that just in this form of celebrating the God’s Liturgy, there is visible its uniting function. The base to define which form (individual or concelebrated one) is advisable in particular situation, is pastoral criterion. Priestly favors allow even to concelebrate the Eucharist by bishops and priests belonging to different Churches sui iuris, every time when justified reason exists, and there is no danger of liturgical syncretism; rules of liturgical books that belong to main celebrant are kept and colours of canonicals are used according to own Church rules. These and other norms enclosed in Codex Canonum Ecclesiarum Orientalium, pointing out in a perfect way the Eucharist as a sacrament of unity for everyone who have been baptized, constitute canonical translation of the theological teaching that have been given by Second Vatican Council and regulate presently all of the liturgical life of east Catholics.
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Cadorette, Curt. "Book Review: The Expectation of the Poor: Latin American Base Ecclesial Communities in Protestant Perspective." International Bulletin of Missionary Research 11, no. 1 (1987): 37. http://dx.doi.org/10.1177/239693938701100115.
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Slade, Stan. "Book Reviews: The Expectation of the Poor: Latin American Base Ecclesial Communities in Protestant Perspective." Transformation: An International Journal of Holistic Mission Studies 3, no. 3 (1986): 33. http://dx.doi.org/10.1177/026537888600300315.
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Pratt, Douglas. "Unintentional Receptive Ecumenism: From Ecclesial Margins to Ecumenical Exemplar – A New Zealand Case Study." Review of Ecumenical Studies Sibiu 8, no. 2 (2016): 219–37. http://dx.doi.org/10.1515/ress-2016-0018.
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Abstract The Community Church of St John the Evangelist, situated on a relatively remote island off the east coast of New Zealand, is a unique ecumenical venture supported by the Anglican, Catholic, Methodist and Presbyterian Churches. This paper describes and situates this venture and discusses its development and modus vivendi in light of the paradigm of receptive ecumenism. This paradigm did not feature in the thinking of those who established this ecumenical community church; nevertheless it is argued that the paradigm aptly applies, so yielding the phenomenon of an unintentional receptive ecumenism at work.
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McDonough, Graham P. "Cultivating Identities: The Catholic School as Diverse Ecclesial Space." Philosophical Inquiry in Education 23, no. 2 (2020): 160–77. http://dx.doi.org/10.7202/1070461ar.
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I argue that the crisis of identity Catholic schools are experiencing in the 21st century also presents an opportunity for a rediscovery and expanded conversation, both within and beyond the confines of the institutional Church, of what it means to exist separately from the mainstream without restricting internal diversity. I begin by presenting salient historical, theological, and sociological features Catholicism and Catholic Education during and since the Second Vatican Council (1962-5) to establish the context and substance of its modern identity crisis. I then provide a review of current controversies within Catholic schools to demonstrate how they are symptomatic of this crisis, but also potential catalysts for exploring new options. The next section argues both for the merits of recognizing multiple Catholic identities, and imagining the Catholic school as an institution that assembles and coordinates them. I propose that the fact of multiple Catholic identities should be interpreted as differences in kind, rather than by their degree of difference from a narrowly constructed idea of Catholicism. I also propose that the intersection of these identities at school should be encouraged as a way of nurturing both students’ own identities and their ability to encounter religious difference within their own tradition and community. The conclusion demonstrates how in practice this model presents a promising means of possibly deepening individual and institutional religious identit(y/ies) in today’s world, and for responding to controversial issues that arise within Catholic schools.
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Shevzov, Vera. "Icons, Miracles, and the Ecclesial Identity of Laity in Late Imperial Russian Orthodoxy." Church History 69, no. 3 (2000): 610–31. http://dx.doi.org/10.2307/3169399.
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During the late nineteenth and early twentieth centuries, clergy and professional theologians in the Orthodox Church in Russia found themselves engrossed in debates over the theological nature and “proper” institutional fashioning of the sacred community called “church.” Insofar as this intensive reflection on communal life heatedly addressed issues of religious authority and the role of laypeople in that life, this period in Russian Orthodoxy in many ways lends itself to comparison with two critical points on the time line of the history of Christianity in the West: the Reformation and Vatican II. True, the “evolution” or brewing “revolution” (depending on one's interpretation of those debates) in Russian Orthodoxy never had the chance to become a comparable definitive “event,” largely on account of the political aftermath of the 1917 revolutions.1 Nevertheless, the acute tensions in thinking about “church” that surfaced during that period suggest that had it not been for the sociopolitical events of 1917—events that propelled the Orthodox community into another level of concern—the landscape of Orthodox Christianity in Russia might well have undergone “modernizing” shifts comparable to those in the West.
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Moses, Robert E. "Physical and/or Spiritual Exclusion? Ecclesial Discipline in 1 Corinthians 5." New Testament Studies 59, no. 2 (2013): 172–91. http://dx.doi.org/10.1017/s0028688512000288.
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When Paul asks for the incestuous man at Corinth to be handed over to Satan is he calling for mere physical expulsion from the community or is he calling for something more? We argue in this paper that the nature of the man's offense—i.e., an ostentatious display of sexual immorality that also receives theological justification from the perpetrator—demanded a harsher sentence beyond mere physical exclusion. Drawing on the book of Job, we show that the disciplinary practice Paul advocates in 1 Corinthians 5 is a spiritual practice that aims to remove the spiritual protection enjoyed by the incestuous man while he remained in the body of Christ, thereby exposing him to Satan's attacks. Paul's hope was that the affliction suffered by the man at the hands of Satan as a result of this exposure would lead to his repentance and ultimate salvation.
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Widok, Norbert. "Troska o sprawy Kościoła w korespondencji ostatniej dekady życia Grzegorza z Nazjanzu." Vox Patrum 65 (July 15, 2016): 697–716. http://dx.doi.org/10.31743/vp.3529.
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Analysis of approximately 165 letters of Gregory Nazianzen written by him in the last decade of his life revealed a large part of them devoted to his involvement in the current affairs of the ecclesial community. His departure from the position of the bishop of Constantinople, marked by a kind of failure, did not prompt him to react against the Church, but developed just an opposite attitude – increased mobilization of his strenght for the constant concern about the situation of the local Churches. This concern referred to the activities of the pastors of particular ecclesial communities, experiencing a variety of problems, deacons and presbyters, coming from his surroundings, as well as synods, which were to successfully resolve contentious issues. It should be remembered that Capadocian did not enjoy at that time good health. Despite suffering form various diseases, Gregory did not only focused on the treatment of poor health, but also continuesely appeared as an active member of the Church, especially that having still the bishops ordination, he could not completely withdraw from the pastoral obligations.
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Harasta, Eva. "Karl Barth, a Public Theologian? The One Word and Theological 'Bilinguality'." International Journal of Public Theology 3, no. 2 (2009): 188–203. http://dx.doi.org/10.1163/156973209x415990.
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AbstractOn first glance, Karl Barth seems an unlikely witness for public theological 'bilinguality'. Yet he off ers substantial clarifi cation for theology's double responsibility within the context of the church and within the context of its contemporary public(s), especially in his lecture ' e Christian Community and the Civil Community'. Barth there develops a sophisticated interpretation of bilinguality avant la lettre. He proposes that the civil community and the Christian community are two diff erent analogies for the eschatological kingdom of Christ. Each of the two has its own way of testifying to Christ. The church needs to respect the autonomy of the civil sphere in its proclamation. us emerges a clear notion of the two languages intended by the concept of bilinguality. The secular and the ecclesial proclamation of Christ complement each other.
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Brown, Sally A. "Speaking Again of the Trinity." Theology Today 64, no. 2 (2007): 145–58. http://dx.doi.org/10.1177/004057360706400202.
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This essay argues, with Catherine M. LaCugna and others, that affirming that God is divine being-in-communion, the Three-in-One in whom power is equally shared, and in whom unity and difference wholly coincide has thoroughly practical consequences for congregational life. Dominant cultural models from outside the church that too often structure patterns of power and influence within the ecclesial community can be challenged, and a fresh theological basis for sustained theological and cultural pluralism in congregational life can be affirmed.
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Pauw, Amy Plantinga. "Ecclesiological reflections on Kathryn Tanner's Jesus, Humanity and the Trinity." Scottish Journal of Theology 57, no. 2 (2004): 221–27. http://dx.doi.org/10.1017/s0036930604000080.
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This review explores the incipient ecclesiology of Kathryn Tanner's brief systematic theology, Jesus, Humanity and the Trinity. Gift is the central concept around which Tanner's articulation of the divine life and the incarnation revolves. The lack of ecclesial definition in Jesus, Humanity and the Trinity creates tension between Tanner's theology of gift and her insistence elsewhere on the church as a ‘genuine community of argument’. Her brief appeal to a ‘community of mutual fulfillment’ needs more elaboration to head off worrisome interpretations of her vision of divine and human economies. An ecclesiological extrapolation from Tanner's Christology in Jesus, Humanity and the Trinity suggests that the church needs to be at once a community in which God's gifts are received and shared and a community of argument in which problems and shortcomings in the church's life can be faced and negotiated.
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Holgate, David A. "Christian Community in History: Vol. 1 Historical Ecclesiology, Vol. 2 Comparative Ecclesiology, Vol. 3 Ecclesial Existence." International journal for the Study of the Christian Church 11, no. 1 (2011): 90–99. http://dx.doi.org/10.1080/1474225x.2010.509702.
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Knorn, Bernhard. "Theological Renewal after the Council of Trent? The Case of Jesuit Commentaries on the Summa Theologiae." Theological Studies 79, no. 1 (2018): 107–27. http://dx.doi.org/10.1177/0040563917744653.
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As part of the Catholic reform after the Council of Trent, the Jesuits Francisco de Toledo, Gregorio de Valencia, and Gabriel Vázquez further developed the theological innovations of the School of Salamanca. Their commentaries on the Summa Theologiae (ca. 1563–1604) are marked by a creative retrieval of Aquinas and other theological sources as well as by openness toward current questions. This new method of theological argumentation related past authorities and articulations of the faith more effectively to the present, in order to better preserve the ecclesial community through time.
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Strękowski, Stanisław. "ODPOWIEDZIALNOŚĆ RODZICÓW CHRZEŚCIJAŃSKICH ZA MORALNO-RELIGIJNE WYCHOWANIE DZIECI W I–II WIEKU." Civitas et Lex 12, no. 4 (2016): 55–66. http://dx.doi.org/10.31648/cetl.2342.
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The texts of the Apostolic Fathers are a clear testimony to the fact that the responsibility for themoral and religious education of children is borne not only the ecclesial community, but above all itrests on the parents. They are before God and the community of believers in Christ are responsiblefor their educational activities in relation to their children. The main objective of these activitieswas shaping attitudes in the young man widely understood piety known in the biblical traditionas the fear of God. In this work, it is also important cooperation of young people conscious of greatgoals to achieve common. The effects of the educational process undertaken by Christian parentsbecame apparent in the attitude of the heroic witness during the persecution.
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Gruen, Wolfgang. "NOVOS SINAIS DOS TEMPOS PARA O CULTIVO DA FÉ." Perspectiva Teológica 36, no. 100 (2010): 379. http://dx.doi.org/10.20911/21768757v36n100p379/2004.
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A atual revisão das epistemologias desafia também as mediações eclesiais do cultivo da fé. Em microdimensão, bons passos vêm sendo dados. Ficarão limitados e dispersivos, se não cuidarmos da macrodimensão. Não só na teoria, mas na vivência eclesial, é urgente superarmos a atual fragmentação das mediações da fé, providenciando sua articulação sistêmica, tendo como centro propulsor a comunidade eclesial. Essa atenção para com a “floresta” em seu conjunto possibilitará a revalorização também de cada uma das “árvores”; mostrará a importância de mediações que ficaram esquecidas; ativará importantes funções do catecismo, próprias de nossas raízes judeu-cristãs, mas ignoradas há séculos; sublinhará a necessidade de embasar o cultivo da fé na formação da “atitude religiosa” em sentido amplo. A seu tempo, resultará uma nomenclatura mais funcional dessas mediações.ABSTRACT: The current revision of the epistemologies challenges also the ecclesial mediations of the cultivation of faith. In micro-dimension, good advances are in the works. They will remain limited and disperse, if the macro-dimension is not cared for. Not only in theory, but in ecclesial life, is it urgent to surpass the present fragmentation in the mediations of faith and to provide for their systemic articulation with the ecclesial community as driving force. This caring for of the “forest” as a whole makes also possible a revalorization of each “tree”. It will point out the importance of mediations that remained forgotten. It will activate important functions of the catechism, proper of our Judeo-Christian roots, but ignored for centuries. It will underline the necessity to put cultivation of faith as basis for the formation of the “religious attitude” in an ample sense. In time, a more functional nomenclature of those mediations will ensue.
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GOULD, JEFFREY L. "Ignacio Ellacuría and the Salvadorean Revolution." Journal of Latin American Studies 47, no. 2 (2015): 285–315. http://dx.doi.org/10.1017/s0022216x15000036.
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AbstractThis article focuses on the political thought and practice of the martyred Jesuit intellectual during the late 1970s. It employs the concept of desencuentros, probing the relationship between linguistic misunderstandings and political division. The article highlights Ignacio Ellacuría's novel analyses of the relationship between the ecclesial and the popular organisations, led by the radical Left. It discusses his political thought in relationship to the author's research on the base communities of northern Morazán. The article also discusses the Jesuit scholar's critical support for the Junta Revolucionario de Gobierno (15 October 1979–2 January 1980). The concluding section discusses Ellacuría's relevance for contemporary Latin American politics.
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Vogel, Henk, Mirella Klomp, and Marcel Barnard. "Sing after God a New Song. Ritual-Musical Appropriations of Psalms in Dutch Culture between 1990-2020." Yearbook for Ritual and Liturgical Studies 35 (December 31, 2019): 21–39. http://dx.doi.org/10.21827/yrls.35.21-39.
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In the Netherlands, traditional churches and religious institutions are losing ground, as is the case in the rest of western Europe. Religion changes and traditional religious forms migrate to other realms, sometimes to return to ecclesial contexts again. In this article, we present a research project on ritual-musical appropriations of psalms in contemporary Dutch culture. The concept of ritual-musical appropriations implies this is a social, and sometimes collective, process of meaning-making, which raises questions relating to formations of community, identity, and the power relations which structure and are structured by this very process.
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Brunk, Timothy. "II. Serious Spiritual Need?" Horizons 45, no. 2 (2018): 394–99. http://dx.doi.org/10.1017/hor.2018.75.
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As Freeman points out, the 1993 Directory for the Application of Principles and Norms on Ecumenism generally repeats the criteria from 1972 but drops the reference to “serious spiritual need,” raising the bar to “danger of death” in paragraph 130. I would add here that the 1993 Directory also says nothing about lacking recourse to the sacrament in one's own tradition for a prolonged period of time. The 1993 text states only that the person in question be “unable to have recourse for the sacrament desired to a minister of his or her own Church or ecclesial Community.”