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Journal articles on the topic 'Concilios ecumenicos'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Ornatek, Adam. "Znaczenie kanonu 72 synodu trullańskiego w rozwoju historycznym prawodawstwa Kościołów Wschodnich oraz realizacji myśli ekumenicznej Soboru Watykańskiego II w Kodeksie Kanonów Kościołów Wschodnich." Prawo Kanoniczne 46, no. 3-4 (2003): 247–62. http://dx.doi.org/10.21697/pk.2003.46.3-4.09.

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Autore tratta di can. 72 del concilio di Costantinòpoli dall’anno 691/692 d. C., di sua significazione storica, estensione e dimensione giuridica, anche valore canonico nella luce del Decreto Concili Ecumenici Vaticani II Orientalium Ecclesiarum, n. 16, comparando tutto questo con i canoni del Codex Canonum Ecclesiarum Orientalium de impedimento disparitatis cultus (il can. 803, §§ 1-3) e de matrimoniis mixtis (i can. 813-816 e il can. 834, §§ 1-2). A base dei testi originari spiega, come dall’inizio finora la Santa Sede e le Chiese orientali acattoliche hanno interpretato l’impedimento dispar

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Marchetto, Agostino. "L’evangelizzazione nel Concilio Ecumenico Vaticano II." Annuarium Historiae Conciliorum 44, no. 2 (2012): 379–94. http://dx.doi.org/10.30965/25890433-04402007.

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Żurek, Antoni. "Wierność tradycji. Jan Paweł II a 1200. rocznica soboru nicejskiego II." Vox Patrum 50 (June 15, 2007): 145–58. http://dx.doi.org/10.31743/vp.6679.

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Nell'anno 1987 accadeva 1200 anniversario del concilio ecumenico di Nicea (787). Nella sua Lettera Apostolica Duodecimum saeculum Giovanni Paolo II ha ricordato il problema trattato dal concilio ma anche ha messo in rilievo alcuni punti essenziali risultati dall'insegnamento di Nicea. Cosi il concilio viene non solo ricordato ma anche interpretato dalia prospettiva del successore di S. Pietro. Dal punto di vista papale ci vuole rivolgere attenzione all’insegnamento sulla tradizione della Chiesa. E una tradizione comune della Chiesa: occidentale et orientalne. Dal punto di vista del dialogo ecu

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Wessling, Jordan. "Crisp on Conciliar Authority." Philosophia Christi 23, no. 1 (2021): 43–52. http://dx.doi.org/10.5840/pc20212316.

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In Analyzing Doctrine: Toward a Systematic eology, Oliver Crisp infers from a general principle concerning God’s providential care for the church that it is implausible that God would allow substantial error on the central theological promulgations of an ecumenical council. is conclusion is then used specifically against contemporary neo-monothelites, who consciously contravene the dyothelite teachings of the third Council of Constantinople. In this paper, I raise several doubts about the inference utilized by Crisp against these neo-monothelites, and I seek to point to a more promising manner

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Pizzolato, Luigi F. "Giuseppe Lazzati e il Concilio Ecumenico Vaticano II." Annali di Scienze Religiose 3 (January 2010): 215–56. http://dx.doi.org/10.1484/j.asr.1.100830.

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Corona, Raimondo. "P. Gabriele Giamberardini, Diario sul Concilio Ecumenico Vaticano II." Studia Orientalia Christiana 38 (January 2005): 179–237. http://dx.doi.org/10.1484/j.socc.3.264.

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Napiórkowski, Celestyn S. "Jan Paweł II a 1550. rocznica soboru efeskiego." Vox Patrum 50 (June 15, 2007): 123–28. http://dx.doi.org/10.31743/vp.6723.

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Si potrebbe pensare che sulla teologia dell'Efeso non sia piu possibile dire ąualcosa di nuovo, eppure e possibile. E’ giusto affermare infatti che la Lettera del Santo Padre Giovanni Paolo II all’Episcopato delta Chiesa Cattolica per il 1600 anniversario del Primo Concilio di Costantinopoli I e per il 1550 anniversario del Concilio di Efeso (25 III 1981) offre una visione in ąualche modo rinnovata dell'Efeso riconsiderandolo nell'ottica del Concilio di Costantinopoli e del Vaticano II.1. Nel contesto del Concilio di Costantinopoli: alla tradizionale interpretazione cristologica e mariologica

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Branson, Beau, Joseph Jedwab, and Scott Williams. "Editorial: Conciliar Trinitarianism." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (2020): 1–4. http://dx.doi.org/10.14428/thl.v4i2.61363.

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Much recent work in analytic theology concerned with Trinitarian doctrine has been limited both by: (1) a narrow focus on the apparent inconsistency of the doctrine and (2) little regard for the historical context in which the doctrine developed. This special issue represents an effort to overcome these limitations in two ways. First, following Timothy Pawl’s definition of “Conciliar Christology,” we define “Conciliar Trinitarianism” as the conjunction of claims about the Trinity in the first seven Ecumenical Councils. Rather than speculative attempts at reconciling, say, sentences taken from

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Bux, Nicola. "Il Concilio Ecumenico e la teoria della Chiesa Indivisa del Primo Millennio." Annuarium Historiae Conciliorum 40, no. 1 (2008): 99–110. http://dx.doi.org/10.30965/25890433-04001006.

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Bordeianu, Radu. "Orthodox Observers at the Second Vatican Council and Intra-Orthodox Dynamics." Theological Studies 79, no. 1 (2018): 86–106. http://dx.doi.org/10.1177/0040563917744818.

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Since Vatican II was convened as an ecumenical council, most Orthodox autocephalous churches initially refused to send observers without full voting rights. For non-theological reasons, Russia was the exception that sent observers to the first session. Other Orthodox churches followed suit at later sessions. Despite their inability to vote or speak at plenaries, Orthodox delegates contributed to the Council’s documents, ecumenical openness, attitude towards communism, and from a humanitarian perspective. By granting Orthodox observers a prominent role, Vatican II represents a model of ecumenic

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11

Theobald, Christoph. "O ESTILO PASTORAL DO VATICANO II E SUA RECEPÇÃO PÓS-CONCILIAR ELABORAÇÃO DE UMA CRITERIOLOGIA E ALGUNS EXEMPLOS SIGNIFICATIVOS." Perspectiva Teológica 44, no. 123 (2014): 217. http://dx.doi.org/10.20911/21768757v44n123p217/2012.

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Em diálogo com a leitura de John W. O’Malley sobre o Concílio Vaticano II, o presente artigo analisa seu corpus textual e se pergunta sobre seu “estilo pastoral”. Desde sua preparação, o Concílio se caracterizou por um processo de intercompreensão conciliar e ecumênica. Seu estilo afastou-se das fórmulas canônicas, eliminando os anátemas e aproximando-se do estilo evocativo, bíblico (narrativo, parenético, deliberativo, doxológico). Os preâmbulos das Constituições Dei Verbum, Sacrosanctum Concilium, Lumen Gentium e Gaudium et Spes permitem avaliar esse “estilo pastoral” e as consequências para

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Tolić, Željko. "Il Concilio di Trento (1545 - 1563)." Služba Božja 61, no. 3 (2021): 357–94. http://dx.doi.org/10.34075/sb.61.3.1.

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Secondo la numerazione cattolica è il XIX concilio ecumenico. Richiesto da decenni da più parti, e con sempre maggiore urgenza, il concilio non poté svolgersi per molto tempo. Infine, dopo tre inutili convocazioni, Paolo III con la bolla Laetare Jerusalem (1544) indisse l'assemblea per il 15 marzo 1545 a Trento, indicando compiti principali. Il concilio però si aprì solo 13 dicembre 1545 in presenza 31 vescovi, in maggioranza italiani. Durante il primo periodo, che comprese le sessioni I-X, quando fu deciso di trattare parallelamente le questioni dogmatiche e quelle della riforma ecclesiastica

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Pertile, Nedio. "O MOMENTO E O MODO DA CONSAGRAÇÃO EUCARÍSTICA UMA CONTRIBUIÇÃO DA TEOLOGIA ORTODOXA DE PAUL EVDOKIMOV." Perspectiva Teológica 37, no. 102 (2010): 173. http://dx.doi.org/10.20911/21768757v37n102p173/2005.

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Favorecido desde o período conciliar, o diálogo ecumênico ajudou a superar, na Igreja Católica Romana, o clima de controvérsia em torno da epiclese eucarística e das questões relativas, graças ao retorno às fontes da teologia. O artigo procura mostrar a contribuição ecumênica do teólogo ortodoxo Paul Evdokimov sobre a epiclese eucarística, o momento e o modo da consagração eucarística, à luz da pneumatologia oriental e da atitude apofática.ABSTRACT: Favored since the conciliar period, the ecumenical dialog within the Roman Catholic Church helped to overcome the controversial climate on the Euc

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Pastorczyk, Adam. "L’ideologia universalista: la sottomissione della Chiesa locale alla Chiesa universale?" Sympozjum XXIV, no. 2 (39) (2020): 71–82. http://dx.doi.org/10.4467/25443283sym.20.021.12952.

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The universalist ideology: the submission of the local Church to the universal Church? Although more than half a century has passed since the adoption of the dogmatic constitution on the Church at the Second Vatican Council, a discussion continues in the Catholic Church and in ecumenical discussions about the correct interpretation of the conciliar expression „Ecclesia in et ex Ecclesiis”. The subject of this article, therefore, is an analysis of the conciliar and post-conciliar teaching of the Catholic Church and the ongoing theological discussion on the mutual relationship of the universal C

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Clarke, Clifton. "A Review of Toward a Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology Soteriology and Theology of Mission by Veli-Matti Kärkkäinen." Journal of Pentecostal Theology 14, no. 1 (2005): 123–37. http://dx.doi.org/10.1177/0966736905056556.

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AbstractToward a Pneumatological Theology by Veli-Matti Kärkkäinen is an insightful investigation into the possibility of a truly ecumenical and conciliar pneumatic theology. Kärkkäinen develops his reflection on a pneumatological theology in critical dialogue with Pentecostal and Catholic traditions, drawing upon and expanding the theological insights that have emanated from the various Quinqueniums of the Catholic-Pentecostal dialogue. This review applauds Kärkkäinen’s effort of bringing together historical and theological traditions as far apart as Pentecostal and Catholic in search of a gr

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Gopegui, Juan A. Ruiz de. "O CONCÍLIO VATICANO II QUARENTA ANOS DEPOIS." Perspectiva Teológica 37, no. 101 (2010): 11. http://dx.doi.org/10.20911/21768757v37n101p11/2005.

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O artigo evoca o que significou, não só para a Igreja católica romana, mas para a Igreja de Jesus Cristo, presente também em outras Igrejas cristãs, a iniciativa inspirada de João XXIII de convocar o Concílio Vaticano II. Estuda-se o complexo problema da recepção do Concílio e mostra-se que a crise atual do aggiornamento Conciliar é resultado, paradoxalmente, do seu sucesso, analisado a partir de três temas conciliares: a soberania da Palavra divina e sua tradição, a eclesiologia de comunhão e as aberturas ecumênicas desta eclesiologia. Conclui-se mostrando a obrigatoriedade para a Igreja do a

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17

Gous, A. G. S. "Plaaslike ekumene en die einddoel van die eenheidstrewe." Verbum et Ecclesia 14, no. 1 (1993): 47–66. http://dx.doi.org/10.4102/ve.v14i1.1275.

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Local ecumenism and the goal of the ecumenical endeavourAccording to the author the need for local ecumenism arises from the fact that nowadays there is not only the one universal church in many localities as in the early church but a new reality of many churches in one locality - a situation unknown to the Mew Testament. The quest for unity should therefore primarily originate from the local congregation. Gous clarifies the concept “local” and defines the ecumenical activity as such. He describes and evaluates five models for church unity: (i) organic unity, (ii) conciliar fellowship, (iii) r

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Vranic, Vasilije. "The authority of the ecumenical patriarch in the Orthodox Church: A historico-canonical analysis." Zbornik radova Vizantoloskog instituta, no. 47 (2010): 301–22. http://dx.doi.org/10.2298/zrvi1047301v.

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During the 20th century, the exact role and the scope of jurisdictional authority of the Ecumenical Patriarch was an object of attention of both theologians and historians. The problem of defining the Patriarch was reactualized through the intensification of conciliar negotiations of Orthodox Churches. The purpose of this article is to demonstrate that the pretensions of the Ecumenical Patriarch for universal jurisdiction over the entire Orthodox Diaspora, and the pretensions for the right of final arbitration in the ecclesial matters of the entire Orthodox communion, do not have a support in

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Nocoń, Arkadiusz. ""Appellatio Flaviani ad papam Leonem" (?). Wokół władzy papieskiej na Wschodzie." Vox Patrum 46 (July 15, 2004): 323–33. http://dx.doi.org/10.31743/vp.6822.

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Il quesito principale circa l'esercizio dei primato di papa Leone Magno riguarda il genere e la dimensione del suo potere in Oriente: fu soltanto un primato d'onore oppure anche di giurisdizione? Alcuni studiosi si dicono favorevoli a conoscergli un primato di giurisdizione, altri risultano invece contrari a rawisare qua!siasi forma di autoritá giurisdizionale al di fuori del patriarcato romano. Nel 1882 Guerrino Amelii, bibliotecario dellAmbrosiana, presentó l’Appellatio, da lui scoperta, che egli stesso defini come „la piu splendida testimonianza che la storia abbia registrato in favore dell

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Pioppi, Carlo. "Piero Doria, Storia del Concilio Ecumenico Vaticano II. Da Giovanni XXIII a Paolo VI (1959-1963), Tau: Todi 2016. pp. 458." Annuarium Historiae Conciliorum 47, no. 2 (2015): 470–74. http://dx.doi.org/10.30965/25890433-04702013.

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Leahy, Brendan. "The Role of Canon Law in the Ecumenical Venture: a Roman Catholic Perspective." Ecclesiastical Law Journal 13, no. 1 (2010): 15–25. http://dx.doi.org/10.1017/s0956618x10000761.

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One of the main goals of the Second Vatican Council (the 50th anniversary of whose opening will be celebrated in 2012) was the unity of all Christians. Not least among its achievements was the fact that it launched the Catholic Church into the Ecumenical Movement and also paved the way for a global revision of the Church's Code of Canon Law. This article reflects from a Roman Catholic perspective on aspects to do with canon law and ecumenism. It does so in the light of the Council's teaching and reception. Conciliar hermeneutics and questions left open at the Council are considered. In conclus

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Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.

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Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touchi

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Tanner, N. "Primato pontificio ed episcopato dal primo millennio al Concilio Ecumenico Vaticano II: Studi in onore dell'Arcivescovo Agostino Marchetto. Edited by JEAN EHRET." Journal of Theological Studies 65, no. 2 (2014): 810–12. http://dx.doi.org/10.1093/jts/flu130.

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Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)." Jurnal Ledalero 12, no. 1 (2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.

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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextu

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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (2019): 23–43. http://dx.doi.org/10.7202/1066358ar.

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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply

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Mütel, Mathias. "Onorato Bucci - Pierantonio Piatti, (Hg.), Storia dei Concili Ecumenici. Attori, canoni, eredità, Roma: Città Nuova Editrice 2014. 527 pp." Annuarium Historiae Conciliorum 47, no. 1 (2015): 221–23. http://dx.doi.org/10.30965/25890433-04701013.

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Ohly, Christoph. "Marchetto, Agostino, Il Concilio Ecumenico Vaticano II. Contrappunto per la sua storia. Città del Vaticano: Libreria Editrice Vaticana 2005, 407 S. (= Collana Storia e Attualità XVII)." Archiv für katholisches Kirchenrecht 174, no. 1 (2005): 313–16. http://dx.doi.org/10.30965/2589045x-17401034.

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Keenan, Charles. "Paolo Sarpi, Caesar Baronius, and the Political Possibilities of Ecclesiastical History." Church History 84, no. 4 (2015): 746–67. http://dx.doi.org/10.1017/s0009640715000931.

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Two of the most famous Catholic histories written during the early modern period were the Annales ecclesiastici of Caesar Baronius (d. 1607), a year-by-year chronicle of the Catholic Church from the birth of Christ to the twelfth century, and the Istoria del concilio tridentino of Paolo Sarpi (d. 1623), a scathing critique of the Council of Trent that argued the famous council had only made religious problems worse. Rather than comparing either of these works with similar histories written by protestants—thereby investigating inter-confessional Reformation debates—this article sets Baronius's

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Gratsianskiy, Mikhail. "The Fourth Ecumenical Council and the Issue of the Primacy of the Bishop of Rome." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 255–71. http://dx.doi.org/10.15688/jvolsu4.2019.6.20.

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Introduction. Despite multiple references and partial treatment of the proposed topic in scholarly literature, the necessity of its full-scaled analysis on the basis of the Acts of the Fourth Ecumenical Council held in Chalcedon in 451 still remains. Methods. The paper analyzes the entire published Acts and determines all relevant passages concerning the characteristics of the Pope’s pretensions to the universal primacy in the Church and the limits of their acceptability by the participants of the Council. Analysis. The author undertakes the research of the consequent sessions of the Council a

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Ohme, Heinz. "Was war die Lateransynode von 649? Was sollte sie sein?" Annuarium Historiae Conciliorum 48, no. 1 (2018): 109–57. http://dx.doi.org/10.30965/25890433-04801007.

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The radical nature of the Lateran Synod of 649 – which anathematized three patriarchs from Constantinople, one from Alexandria, two imperial laws, and one bishop identified as the heresiarch – was unprecedented in the history of the church. Hence the Synod represents the high point of the Monothelete controversy. This article analyzes its acts in order to identify the kind of synod which the Lateran gathering understood itself to be, thereby demonstrating that this papal synod, the most important of the early middle ages, constituted itself as a court of justice and pretended to go through a s

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Паутов, Георгий Владимирович. "Ecclesiological Boundaries in the Context of the Doctrine of the Catholicity of the Church in Fr. Georges Florovsky’s Works." Вопросы богословия, no. 1(3) (June 15, 2020): 161–69. http://dx.doi.org/10.31802/2658-7491-2020-1-3-161-169.

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На основе анализа богословских трудов протоиерея Георгия Флоровского, посвящённых экклезиологической тематике, автор показывает позицию знаменитого богослова русской эмиграции по отношению к вопросу о границах Церкви через рассмотрение учения о её кафоличности (соборности), как практического выражения церковного единства в вероучении и сакраментальности. Также автор рассматривает мысль отца Георгия Флоровского о том, что наиболее адекватным образом Церкви является библейский образ единого соборного «Тела» - мистического организма, через который действует Божественный Разум на Вселенских и поме

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Kobetіak, Andriy, and Oleh Sokolovsky. ""CHURCH BOUNDARIES" AND CANONICAL TERRITORY IN THE CONTEXT OF THE AUTOCEPHALIC SYSTEM OF UNIVERSAL ORTHODOXY." Sophia. Human and Religious Studies Bulletin 16, no. 2 (2020): 14–19. http://dx.doi.org/10.17721/sophia.2020.16.3.

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The article analyzes the fundamental problem of the corpus of ecclesiastical law – the autocephalous principle of the existence of the church. The study found that since the time of the Byzantine Empire, state power imposed its own principle of administrative division and management methods. Already in the II-III centuries, a clear hierarchical structure of church government has been formed. It is specified that the foundation of the first apostolic communities took place exclusively on the basis of the autocephalous principle. It is determined that the institution of autocephaly has been thro

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Kobetiak, Andrii. "ALGORITHM FOR PROCLAIMING AUTOCEPHALY IN THE CONTEXT OF THE STRUGGLE FOR INDEPENDENCE." Sophia. Human and Religious Studies Bulletin 17, no. 1 (2021): 11–17. http://dx.doi.org/10.17721/sophia.2021.17.2.

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The article analyzes the process of system formation of the structure of Ecumenical Orthodoxy at the current stage. Church life is a dynamic process. The Church is constantly moving forward and has to respond to social demands and problems. It is determined that the institution of autocephaly went through a difficult path of formation, however, even today there is no clear regulated mechanism for the acquisition of autocephalous status by the new Local Church. It has been proven that a number of national churches, such as Montenegro, Macedonia and Belarus, have been defending their own church

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Mogavero, Domenico. "Il muro tra Vaticano e Italia per rafforzare la pace sociale e politica." FUTURIBILI, no. 3 (September 2012): 40–81. http://dx.doi.org/10.3280/fu2011-003004.

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Il tema viene affrontato alla luce degli avvenimenti storici che hanno caratterizzato le vicende della Chiesa in Italia dal 20 settembre 1870, occupazione di Roma da parte dell'esercito italiano, fino ai nostri giorni. L'esposizione si fonda sull'analisi di documenti ufficiali. La storia del muro tra Vaticano e Italia č proposta in tre fasi. La prima, definita di conflittualitŕ insanabile, descrive la situazione venutasi a creare con la breccia di Porta Pia, che determinň l'opposizione assoluta del Papa al nuovo assetto della cittŕ di Roma e dell'Italia. Iniziň da questo evento la cosiddetta "

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Малкеров, Михаил Николаевич. "Nilus Cabasilas’s Treatise «On the Causes of Divisions in the Church»." Метафраст, no. 1(3) (June 15, 2020): 156–73. http://dx.doi.org/10.31802/metafrast.2020.3.1.006.

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Статья посвящена выдающемуся представителю византийского полемического богословия XIV в. Нилу Кавасиле (ок. 1285-1363), архиепископу Фессалоникийскому. В центре его научных интересов была, главным образом, богословская полемика с Западной Церковью. Его перу принадлежат многие фундаментальные богословские исследования и труды, которые использовались византийскими полемистами в качестве пособий для диспутов с римокатоликами по различным насущным богословским вопросам. В настоящей статье анализируется первый антилатинский трактат Нила Кавасилы«О причинах разделений в Церкви», данный труд поднимае

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Chadwick, Henry. "G. B. Montini. Interventi nella Commissione Centrale Preparatoria del Concilio Ecumenico Vaticana II (gennaio giugno 1962). Edited by Antonio Rimoldi. (Quaderni, 10.) Pp. xliv + 328. Brescia: Istituto Paolo VI/Rome: Edizioni Studium, 1992. L. 45,000. 88 382 3650 X." Journal of Ecclesiastical History 44, no. 1 (1993): 162–63. http://dx.doi.org/10.1017/s002204690001071x.

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Góralski, Wojciech. "Ewolucja ustawodawstwa Kościoła łacińskiego w przedmiocie małżeństwa katolika z nieochrzczonym." Prawo Kanoniczne 49, no. 1-2 (2006): 139–70. http://dx.doi.org/10.21697/pk.2006.49.1-2.06.

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La Chiesa fin dall’inizio della sua attività ha ritenuto, per salvare la fede dei propri credenti, di proibire il matrimonio di un cattolico con una persona non battezzata. Questa proibizione abbracciava del resto anche il matrimonio di un cattolico con la parte battezzata appartenente pero all’eresia o alla scisma. Solo nel XIII secolo nella dottrina si è cominciato a distinguere fra l’impedimento dirimente esistente fra cattolico e non battezzato (disparitas cultus) e l’impedimento proibente esistente fra cattolico e un battezzato non cattolico (chiamato poi mixta religio). La disciplina giu

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Weis, Monique. "Le mariage protestant au 16e siècle: desacralisation du lien conjugal et nouvelle “sacralisation” de la famille." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 134. http://dx.doi.org/10.18239/vdh_2019.08.07.

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RÉSUMÉLe principal objectif de cet article est d’encourager une approche plus large, supraconfessionnelle, du mariage et de la famille à l’époque moderne. La conjugalité a été “désacralisée” par les réformateurs protestants du 16e siècle. Martin Luther, parmi d’autres, a refusé le statut de sacrement au mariage, tout en valorisant celui-ci comme une arme contre le péché. En réaction, le concile de Trente a réaffirmé avec force que le mariage est bien un des sept sacrements chrétiens. Mais, promouvant la supériorité du célibat, l’Église catholique n’a jamais beaucoup insisté sur les vertus de l

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Plaatjies van Huffel, Mary-Anne. "From conciliar ecumenism to transformative receptive ecumenism." HTS Teologiese Studies / Theological Studies 73, no. 3 (2017). http://dx.doi.org/10.4102/hts.v73i3.4353.

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This article attends to ecumenicity as the second reformation. The ecumenical organisations and agencies hugely influenced the theological praxis and reflection of the church during the past century. The First World Council of Churches (WCC) Assembly in Amsterdam, the Netherlands, has been described as the most significant event in church history since the Reformation during the past decade. We saw the emergence of two initiatives that are going to influence ecumenical theology and practice in future, namely the Receptive Ecumenism and Catholic Learning research project, based in Durham, Unite

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Maspero, Giulio. "La perichoresis e la grammatica teologica dei primi sette Concili ecumenici." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (2020). http://dx.doi.org/10.14428/thl.v4i2.22183.

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The article analyzes the history of the term perichoresis in the space of time embraced by the first seven ecumenical councils. After the Christological debut of the terminology in the fourth century in the work of Gregory of Nazianzus to indicate the dynamism of the relationship of the two natures of Christ in the hypostatic union, the text shows how this theological transition was the basis of the development in Maximus the Confessor. In the seventh century he applied the theological gain of Gregory of Nazianzus to divinization, making explicit the Christological foundation of Christian salv

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Torrance, Alexis. "Defining and Supplementing Conciliar Trinitarianism." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (2020). http://dx.doi.org/10.14428/thl.v4i2.55393.

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This article constitutes a brief reply to Timothy Pawl's clear and insightful article on Conciliar Trinitarianism (defined as the Trinitarian theology of the Ecumenical Councils from Nicaea I to Nicaea II). The two basic arguments of that article (regarding the relationship between divine persons and divine nature and the debate over possible subordinationism) are celebrated rather than challenged. I instead offer three short comments. The first concerns the limited nature of the conciliar texts for the articulation of highly developed Trinitarian theology, and thus the question of methodology

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Pawl, Timothy. "Conciliar Trinitarianism, Divine Identity Claims, and Subordination." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (2020). http://dx.doi.org/10.14428/thl.v4i2.23593.

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In this article, I present the trinitarian teaching of the first seven ecumenical councils, what we might call Conciliar Trinitarianism. I then consider two questions. First, what is the relationship between the divine persons and the divine nature? I argue that neither strict identity nor instantiation interpretations of that relationship fit well with the conciliar texts. Second, does the relation of procession among the divine persons, asserted in the conciliar texts, imply an objectionable ontological subordination in the Trinity? I argue that there is at least one way for a proponent of C

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