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Journal articles on the topic 'Congregation of the Blessed Sacrament'
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1
Paoletti, Dennis. "Blessed Sacrament Cathedral, Sacramento, CA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3371. http://dx.doi.org/10.1121/1.4786551.
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Grimm, Susan. "Blessed Sacrament School Parking Lot: Friday Night." Prairie Schooner 93, no. 2 (2019): 43–44. http://dx.doi.org/10.1353/psg.2019.0073.
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Vega, Gina, and Patrick Primeaux. "Reinventing the Congregation of the Blessed Virgin Mary." CASE Journal 4, no. 1 (December 2007): 123–39. http://dx.doi.org/10.1108/tcj-04-2007-b006.
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Coates, Ruth. "Mind and Memory: The Blessed Sacrament Chapel, Church of St Ignatius." Senses and Society 1, no. 2 (July 2006): 249–53. http://dx.doi.org/10.2752/174589206778055475.
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Endres, E. T. "Kerkbegrip van Balthasar Hubmaier." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 460–79. http://dx.doi.org/10.4102/ve.v25i2.281.
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Balthasar Hubmaier strives to restore the Urgemeinde as originally recorded in the book of Acts. He founded a congregation which consisted only of believers. The sacrament of baptism is exclusively intended for believers, as a confirmation of their belief in Jesus Christ. Believers are allowed to partake of Holy Communion as a supper/sacrament symbolizing remembrance and love. Hubmaier also introduced disciplinary measures to maintain Christian standards. Hubmaier moved through various phases of development, both as a human being and as a theologian. This development of Hubmaier is studied with particular reference to the Cognitive Dissonance Theory of Leon Festinger.
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Smith, Joshua Paul. "“Really present to bless”: The sacrament of creation and a practical ethic of environmental care for the local church." Review & Expositor 116, no. 3 (August 2019): 332–44. http://dx.doi.org/10.1177/0034637319867408.
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Anthropogenic climate change poses the greatest existential threat humans have ever faced as a species. Churches must find creative ways to confront this frightening new reality, but how are we to do so faithfully? The first half of the article explores the suggestion that a harmful modern worldview of “disenchantment” is partly to blame for our current environmental crisis, and that this perspective fails to account adequately for God’s real presence “in, with, and under” creation. The article then offers a short theological “sketch” that considers how a more robust sacramental imagination might challenge pastors and congregations to think differently about the interlocking relationships between God, humanity, and creation. Finally, the second half of the article recommends three small, practical steps that serve as “living signs” of this sacramental creation theology when put into practice by local churches, beginning with our dinner tables.
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Lester, J. R., A. G. Brown, and J. M. Ingham. "Stabilisation of the Cathedral of the Blessed Sacrament following the Canterbury earthquakes." Engineering Failure Analysis 34 (December 2013): 648–69. http://dx.doi.org/10.1016/j.engfailanal.2013.01.041.
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Czaja, Arkadiusz Mirosław. "SELECTION OF ISSUES CONCERNING THE SACRAMENT OF THE HOLY EUCHARIST IN THE VALID CANONICAL LEGISLATION." Review of European and Comparative Law 2627, no. 34 (December 31, 2016): 89–106. http://dx.doi.org/10.31743/recl.4983.
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The Most Holy Eucharist commemorates the agony, death and rising from the dead of the Son of God. The Eucharist is one of the most venerable and the most blessed sacraments which Jesus Christ appointed for man. Christ Himselfis contained in the sacrament. The Holy Eucharist is the source of life for the Church and it enables the Church to grow spiritually. Furthermore, the sacrament of the Eucharist constitutes the Church and determines its missionary purposes.Therefore, every Catholic should be aware of the fact he/she is obliged to take an active part in Holy Mass on Sunday and the Holy Days of Obligation, if they want to follow Jesus Christ faithfully in their life and fulfill the duties resultingfrom the call, in a manner corresponding to their vocation.
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Leab, Katharine Kyes. "Collecting, Auctions, and the Book Trade." RBM: A Journal of Rare Books, Manuscripts, and Cultural Heritage 11, no. 1 (March 1, 2010): 47–60. http://dx.doi.org/10.5860/rbm.11.1.331.
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Every public talk has an assigned name and a secret name—just as T. S. Eliot’s cats all had secret names. The secret title of this talk is: “The Rare Book Community: 1 Nun, 2 Jakes, and the Reign of Terry.” Let’s start with the Nun. She was Mother Katharine Drexel, the second American-born saint. When her banker father died in 1885, she inherited about $5 million, which would be about $80 million today. She became a nun, and by 1891 she had founded the Sisters of the Blessed Sacrament for Indians and Colored People. By the time of her . . .
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Chemperek, Dariusz. "SIEDM FILARÓW PIOTRA SKARGI. GENEZA I ASPEKT RETORYCZNY / PIOTR SKARGA’S SEVEN PILLARS: ITS ORIGINS AND RHETORIC." Ruch Literacki 54, no. 4-5 (October 1, 2013): 425–37. http://dx.doi.org/10.2478/v10273-012-0079-y.
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Summary This article is concerned with the origins and the rhetoric of one of Piotr Skarga’s less known publications, Seven Pillars [of the Catholic Teaching about the Most Blessed Sacrament of the Altar]. Published in 1582, the treatise sums up a polemic, which went on for nine years, with Andrzej Wolan, a leading Calvinist theologian, over the nature of the sacrament of the Eucharist (the issue of real vs spiritual presence of Christ) and points of worship in the Catholic and the Reformed churches. The Seven Pillars is a fine example of highly-skilled rhetoric, especially in the elocutio and dispositio. Adjusting his tropes carefully to the perception of an average reader, Skarga chooses the mode of mocking, down-to-earth realism to counter and wreck Wolan’s symbolic constructions. In his argument he relies heavily on rhetorical amplificatio, yet in the wind-up he shifts to the questions of when an individual worshipper may receive or abstain from Communion, clearly an issue of secondary importance in this fundamental polemic.
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Taves, Ann. "Context and Meaning: Roman Catholic Devotion to the Blessed Sacrament in Mid-Nineteenth-Century America." Church History 54, no. 4 (December 1985): 482–95. http://dx.doi.org/10.2307/3166515.
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A French visitor to a nineteenth-century Irish Catholic parish in the United States described the scene as follows: Behold them, when the sanctuary bell announces the moment of consecration; they raise their hands, they extend their arms in the form of a cross, they pray and sigh aloud; at times some leave their pew and prostrate themselves in the aisle, in order to assume a more suppliant and adoring attitude. … If you wait until the end of mass, you will be further edified. You will see them approach as near as possible to the high altar, before which they bow profoundly, making several genuflections, and frequently remain for a moment almost prostrate to the ground. From here they go to kneel at the altar of the Blessed Virgin, then before that of St. Joseph. Then follows a last and touching station before the body of the dead Christ which the Italians call the pietá; they pray here for a few moments, and respectfully press their lips to the five wounds of the Saviour. At the door of the church they take holy water, sign themselves with it repeatedly, and sprinkle their faces with it; then turning to the tabernacle they make a last genuflection, as if to bid farewell to our Lord, and finally withdraw.
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Devlin, Carol A. "The Eucharistic Procession of 1908: The Dilemma of the Liberal Government." Church History 63, no. 3 (September 1994): 407–25. http://dx.doi.org/10.2307/3167537.
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In September 1908 the British Prime Minister, H. H. Asquith, offended Roman Catholics by cancelling the procession of the Blessed Sacrament, which was to have been the climax of the 1908 international Eucharistic Congress. This incident illustrates the persistence of religious extremism as a disruptive force in British politics and the muddled manner in which Asquith's government dealt with crises. As early as 1900 social and economic issues had become the dominant focus of British politics, and Great Britain had established a reputation for religious toleration. In spite of the growing trend toward secularism, militant Protestants continued to agitate against Catholicism by resurrecting archaic laws restricting Catholic rituals.
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R, Madan Kumar. "Two people who showed grace in the field of Akatthurai." International Research Journal of Tamil 2, no. 2 (February 17, 2020): 60–73. http://dx.doi.org/10.34256/irjt2027.
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Grace Texts given by the Nayanmars and Alvars in Tamil has given the unique status of the language of devotion. They are the biographical record of the people who have led the life of the Blessed Sacrament. In the line of witnesses who insisted on piety, Manikkavacakar and Thirumangai Alvar, renouncing their dynasties, were doing their best through piety. They rejoice in their ungodly prayer, based on the unadulterated love of music that the Sangam Literature points out. They used the instinctive love-events of the senses to convey a sense of bliss that is beyond the senses, to human knowledge. This article discusses the Grace Texts of Manikkavacakar and Thirumangai Alvar given in the field of Akatthurai.
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Dries, Angelyn. "Sharing the Bread in Service: Sisters of the Blessed Sacrament, 1891-1991 by Patricia Lynch, S.B.S." Catholic Historical Review 85, no. 2 (1999): 323–24. http://dx.doi.org/10.1353/cat.1999.0060.
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Janczewski, Zbigniew. "Sprawowanie sakramentu pokuty i pojednania "na odległość"." Prawo Kanoniczne 50, no. 1-2 (June 15, 2007): 111–26. http://dx.doi.org/10.21697/pk.2007.50.1-2.05.
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Individual and integral confession and absolution constitute the sole ordinary means by which a member of the faithful who is conscious of grave sin is reconciled with God and with the Church. Physical or moral impossibility alone excuses from such confession, in which case reconciliation may be attained by other means also (can. 960). The proper place for hearing sacramental confessions is a church or oratory. Except for a just reason, confessions are not to be heard elsewhere than in a confessional (can. 964). In the XVII century Holy See prohibited celebration of the sacrament of penance with the aid of letter. In the XIX century was the problem relative to confession by telephone. The opinion of Vatican Congregation s. Oficium to that question was not clear. Some authors think, that any priest can probably validly absolve by telephone in danger of death of penitent. In the beginning of the XXI century we ask about possibility confession by internet or mobile telephone 3G. This elaboration is a trial settlement the conditions of validly celebration of that sacrament by internet and mobile telephone in the future.
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Czyż, Anna S. "Program ikonograficzny wystroju wnętrza kościoła pw. Wniebowzięcia Najświętszej Maryi Panny i św. Augustyna w Kraśniku (wiek XVII i XVIII)." Archiwa, Biblioteki i Muzea Kościelne 108 (December 20, 2017): 63–98. http://dx.doi.org/10.31743/abmk.12169.
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Modern furnishings of the church dedicated to the Assumption of the Blessed Virgin Mary and St. Augustine in Kraśnik were created over three hundred years. However, the oldest trace of the decor from the 16th century is scant. In the first half of the 17th century they were exchanged, and it was at the time when the monastery in Kraśnik joined the Cracow Congregation. The 1630s were particularly important in the creation of the new decor of the church as the following things were founded: choir stalls, including collator ones, paintings by Dolabella as well as the high altar and brotherhood’s one. The above-mentioned elements of the interior were means of conveying the most important themes: canonic (Ordo apostolicus, the patrons of the Cracow Congregation), Passion, Eucharistic, Marian (including SalvatorMundi and MaterMisericordiae) as well as patronal. It cannot be ruled out that intensive artistic investment was connected with the plan to convene the General Chapter in Kraśnik in 1635. In the following decades, especially in the mid-eighteenth centuries, the interior was supplemented and developed, within the aforementioned themes, through the foundations of new altars, a pulpit and paintings in the chancel. Comparing the themes of the church decoration in Krasnik with other churches of the Canons Regular of the Cracow Congregation, it should be noted that they are typical. They referred to monastic life, including the spirituality of the canons and the "primacy" of the congregation, as well as the pastoral ministry being developed on the basis of Passion, Eucharistic and Marian themes. They were presented in the context of the changes taking place in the life of the Church after the Council of Trent, the trend which was also adopted by the Cracow Congregation of Corpus Christi, which co-created a new model of the sacred art in the Republic of Poland.
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Sousa, Ana Cristina. "The power of the Blessed Sacrament: the iconography of the hosts in the 15th and 16th centuries." De Arte. Revista de Historia del Arte, no. 15 (November 30, 2016): 63. http://dx.doi.org/10.18002/da.v0i15.3657.
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Fortuin, Nicholas J., Darline Kulhan, and Lawrence J. Gesy. "An Unusual Recovery following Aortic Valve Surgery." Linacre Quarterly 76, no. 3 (August 2009): 310–14. http://dx.doi.org/10.1179/002436309803889115.
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This case report describes the extraordinary recovery of Father Ronald Pytel from valvular cardiac disease. Father Pytel had developed severe left ventricular dysfunction and congestive heart failure from aortic valvular disease. Following aortic valve replacement surgery, his condition did not improve. Following a healing Mass on the Feast Day of Blessed Faustina Kowalska and through her intercession, he demonstrated a complete recovery. The doctors of the Sacred Congregation for the Cause of Saints voted that the sudden change from a severely damaged left ventricle of the heart to a normal functioning left ventricle cannot be explained by natural medical science. This case was used in the process of Saint Faustina's canonization.
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Massena, Pedro. "Made in transit." ouvirOUver 16, no. 1 (July 23, 2020): 84–96. http://dx.doi.org/10.14393/ouv-v16n1a2020-50995.
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Narratives of place and displacement, and their relationship with the identity making process, occupy nowadays a central position towards the definition of contemporary art. The aim of this article is to analyse the current relationship between economical, social and political conflicts and representational systems in the realm of contemporary art. The work of Adrian Paci, his creative thought and process, question among other issues, the realm of transitional belonging as we can see in projects such as The Column (2013) or Centro di Permanenza Temporanea (2007). These reflections generate a new poetical and sensitive matrix on the debate about conflict in a global era and the edifice of identity. Security has become the sacrament of our time, blessed by the omnipresence of borders that transformed our own skin on a partitioning device, generating latitudes that have become silent, blocking prisons.
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van der Krogt, Christopher J. "Catholic Spirituality and Religious Identity in Interwar New Zealand." Pacifica: Australasian Theological Studies 18, no. 2 (June 2005): 198–222. http://dx.doi.org/10.1177/1030570x0501800206.
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Four broad but overlapping areas of spirituality can be identified in Catholic life in New Zealand in the period between the two world wars: affective devotion to Christ and the saints; active social engagement, whether in the form of charity or the promotion of Christian values; Eucharistic piety, including the extra-liturgical cult of the Eucharist alongside increased reception of the Blessed Sacrament and greater participation in the liturgy; and the intensification of lay spirituality by imitating the religious life through third orders and retreats. Catholic spirituality was dominated by the clergy and based on international models, thereby promoting a distinct religious identity. Protestant antagonism towards Catholic spirituality was limited, however, and the Church's leaders sought to avoid religious conflict, seeing secular indifference, rather than aggressive Protestantism, as the real threat to Catholic religious commitment and as the primary justification for introducing new forms of spirituality.
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Jemielity, Witold. "Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 31–66. http://dx.doi.org/10.21697/pk.2006.49.1-2.01.
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In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the nineteenth century the child had to be baptized until he was three days old, later it was eight days after his birth and in the midway period parents brought their children to be baptized in the period of two weeks. After the IIWW this period was much longer and reached even several months. For many centuries Confirmation seemed to be forgotten. The Bishop’s vicarious visited their Parishes and, despite being priests, they did not have the right to practise this sacrament. Considerable change as regards confirmation was introduced in the twentieth century. Sacraments of penance were associated especially with the Easter time. Numerous representants of the congregation confessed and received the Holy Communion once a year. More frequent confession and repeated receiving of the Holy Communion have become more and more popular in the several past decades.
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Horwood, Thomas. "Public Opinion and the 1908 Eucharistic Congress." Recusant History 25, no. 1 (May 2000): 120–32. http://dx.doi.org/10.1017/s0034193200032039.
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The summer of 1908 was a summer of congresses in London. The decennial Pan-Anglican Congress assembled in July, the History of Religions Congress met in September, the Trades Union Congress held its annual meeting shortly thereafter, and the International Congress on Moral Education took place in October. None of these received as much newspaper attention as the Roman Catholic International Eucharistic Congress, which convened in England for the first time, from Wednesday 9 to Sunday 13, September. Many column inches were devoted to the preparations and proceedings; photographs were printed; and hundreds of readers’ letters were published afterwards. In reportage the newspapers differed slightly; in opinion, more so. Most of the proceedings were not controversial at all, consisting of liturgies, lectures on various aspects of Catholic belief concerning the Eucharist, and evening meetings in the Albert Hall. What excited the press and sections of the public was the proposed closing spectacular: a procession of the Blessed Sacrament through the streets around Westminster Cathedral.
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Bacalja, Robert, and Mirisa Katić. "Dječja poezija u zadarskom dječjem listu prijatelj malenih (1915. – 1917.)." Magistra Iadertina 14, no. 2 (November 16, 2020): 33–50. http://dx.doi.org/10.15291/magistra.3145.
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The paper analyzes the content of the children’s Eucharistic bulletin Prijatelj malenih, launched in Zadar in 1915 and published until 1917. The editor was a Franciscan, Hugolin Didon (supported by the Archbishop of Zadar Vinko Pulišić in the first issue), with the publishing being intended “for small clerks and clerks of the Blessed Sacrament, for young Croatian learners from Christian families of both sexes”. We interpret the literary articles on religious and educational topics signed by associates under pseudonyms: Rosanda, Anjeza, Tiehomir f…, Levina, Karla, Pere Milošev, A. Kontin and others. The collaboration of Ljubimir Jurić is emphasized, once a superintendent in Biograd, and later in Zadar at Voštarnica. He was a consistent and the most productive author of predominantly occasional children’s poetry in a religiously oriented newspaper, having also created content of instructive and entertaining character. In accordance with the instructive-oriented Catholic doctrine, many topics are discussed: the life of Jesus, the lives of saints, diligence, selflessness, patriotism, war, obedience, etc.
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García León, Gerardo. "EL RETABLO SACRAMENTAL DE LA PARROQUIA DE SANTIAGO DE ÉCIJA." Laboratorio de Arte, no. 28 (2016): 77–102. http://dx.doi.org/10.12795/la.2006.i.01.04.
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Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939." Archiwa, Biblioteki i Muzea Kościelne 93 (April 23, 2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.
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At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz in Sokołów, Maria Ożóg and Małgorzata Maksym in Wólka Sokołowska and Katarzyna Bąk in Trzebuska while the parish priests, Franciszek Stankiewicz and Leon Szado did little for this matter. The members of the Third Order got involved in lots of activities such as sup- porting the building of the church, providing necessary things for the church and making mass of- ferings.Serious steps to found the Third Order in Sokołów were taken by the parish priest Ludwik Bukała. He organized monthly meetings for the Third Order members. He also established contact with the Bemardine Father, Wiktor Biegus, who 27 April 1936 came to Sokołów and became ac- ąuainted with the tertiaries in the parish. The permission for the canonical establishment of tertiary congregation was granted 4 May 1936 by the ordinary of Przemyśl, Bishop Franciszek Bard.The official foundation of the congregation in Sokołów took place 24 May 1936. The local tertiaries chose St Ludwik as their patron. The congregation govemment was constituted at the first meeting. The parish priest became the director of the community and Katarzyna Koziarz was ap- pointed the superior. On the day of the foundation there were about 100 members. In the first three years of the existence of the Third Order there were 30 people who received the habits and 28 who were admitted to the profession.After the canonical establishment of the congregation, the tertiaries became morę active. They provided the church with sacred appurtenances and fumishings, as well as organising public adora- tion of the Holy Sacrament. They would also wash liturgical linens and adom altars. In 1937 they bought a chasuble with the image of St Francis, and in 1939 they donated a banner with the images of Mother of God and St Francis. In addition, the tertiaries founded their own library with religious books and magazines.The congregation gathered for meetings in the parish church every month. Besides, they had occasional private gatherings. In the first years of the existence of the congregation there were 19 meetings of the Counsel. There were also two visitations of the Sokołów congregation held by Father Cyryl from Rzeszów 11 July 1937 and 6 August 1939. The activities of the tertiaries were hindered by the outbreak of the Second World War.
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Monnot, Christophe. "De l'affliction à la prédication: quand les souffrants parlent à la communauté." Social Compass 56, no. 2 (May 27, 2009): 214–25. http://dx.doi.org/10.1177/0037768609103355.
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How can charismatic believers speak about their suffering to religious peers when charismatic groups are influenced by the idea that the righteous are blessed with wellbeing and health? The author tries to understand this issue through the analysis of four testimonies given by sufferers during an evangelical worship service in Geneva, focusing on the interactions between these individuals and the group as they explained their trials in an otherwise normal worship context. From a stigmatised or discredited condition they arrived at an authoritative charismatic status, which allowed them to teach and explain the reasons for their suffering to the congregation. This status improvement was complete when the pastor, in his authoritative position, asked them to pray for the sick at the end of the service. For the first time, this study reveals the believers' performance behind the curtain of the common idea of “healing centrality” in Pentecostal theology.
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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 (March 8, 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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Sibarani, Rumantoh. "Pendampingan Pastoral Kepada Lanjut Usia di HKBP Letare Ciledug." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (April 5, 2021): 97–119. http://dx.doi.org/10.46974/ms.v1i2.10.
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ABSTRACT
Pastoral Care For Elderly at The Church of HKBP Letare Ciledug.
This research is intended to give attention to elderly members of the church at the HKBP Letare Ciledug. HKBP Letare Ciledug is only 11 years old, but many of it’s members are elderly. Seen from an increasingly old age, physical and mental conditions that are declining, experiencing many crises and problems. The elderly crave ther ettention of those closest to them, especially from the church.
The authors conducted research and want to provide servis through pastoral assistance that is sustaining and nurturing. The function of sustaining is to help elderly people who are sick or injured in order to survive overcoming the conditions experienced. Function of nurturing is to help the elderly develop the potential given by God to overcome the problems.
Sampling was carried out for five elderly members of the church at the HKBP Letare Ciledug. The five members of the congregation interviewed represented the elderly congregation, having different struggles and problems, but had the same problem: limited mobility and activity due to illness and an aging body. This struggle has not been touched by Church service.
With pastoral care services, through sustaining and nurturing, whic is done in the form of Group Counseling, by : Ministry of Word and Sacrament, Sermons, Prayer and Whorship, able to help elderly to mature and accept their life problems. In the future, church services to the elderly will develop and advance in the church of HKBP Letare Ciledug.
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Łoboz, Małgorzata. "Błogosławiony widok i architektura pustelni. Stefana Żeromskiego epizod z dziejów szlaku na Kalatówki." Góry, Literatura, Kultura 12 (August 1, 2019): 277–86. http://dx.doi.org/10.19195/2084-4107.12.16.
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A blessed sight and architecture of a hermitage: Stefan Żeromski’s episode from the history of the Kalatówki trailThe article seeks to interpret the motif of Brother Albert Chmielowski participant in the January Uprising, social activist as well as a Young Poland painter in Stefan Żeromski’s 1913 novel Nawracanie Judasza Converting Judas and to answer the question about the role of the Albertine hermitage on Kalatówki. The Albertine congregation played an active part in the development of infrastructure in Zakopane, with the brothers working, for example, on the construction of the most popular tourist trail in the Tatras — to Giewont — an important thread in Żeromski’s novel. Żeromski sees Brother Albert not only as a spiritual idealist and social activist, but also a fine artist creating works typical of modernism painting in the altar in the Kalatówki chapel featuring the crucifix with the suffering Christ. The crucial motif of “converting Judas” lies in the enhancement of the status of landscape, an example of Żeromski’s typical lyricisation of descriptions of nature. For the author of Converting Judas, the subjectification of landscape as well as numerous metaphorised images of nature are used mostly as means to illustrate the protagonist’s inner landscape. The dominant myth in the novel — of eternal creative nature: changeable but personifying the evolutionary continuity of life — is an optimistically soothing answer to decadent dilemmas. In the mountain landscape, surrounded by nature and accompanied by a friar, the protagonist experiences a real katharsis. The “blessed sight” generates strength needed for the construction of the trail and personal spiritual renewal.
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Piekarski, Stanisław. "Zakład zdrojowy diecezji przemyskiej w Brzozowie 1927-1948." Seminare. Poszukiwania naukowe 2021(42), no. 1 (March 31, 2021): 135–58. http://dx.doi.org/10.21852/sem.2021.1.10.
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The purpose of this article is to present aspects related to building and maintaining health and leisure centre of the Przemyśl Diocese in Brzozów - largely based on voluntary taxation. The Diocese was the most successful in this area of health prevention in the interwar period. Within several months, the faithful of the Church and the clergy of this region - under the aegis of Bishop Anatol Nowak - managed to open in summer 1927 the magnificent spa facility with its own brine and baths accessible for clergy and seminarians. No Polish professional community recorded such success in the interwar period. The health and leisure centre was manager under the authority of the bishopric by the Congregation of the Sisters Servants of the Blessed Virgin Mary Immaculate from Nowa Wieś. During the occupation The Przemyśl Seminary was placed in the centre. In parallel, both German and Soviet soldiers used the spa facility. After the war, the spa did not manage to return to its pre-war splendor. It definitively ceased to exist in 1948.
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Machalski, Jędrzej. "Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła." Annales Missiologici Posnanienses, no. 25 (December 31, 2020): 133–45. http://dx.doi.org/10.14746/amp.2020.25.9.
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Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).
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Lusek, Joanna. "A Work Built to Last…" Biografistyka Pedagogiczna 5, no. 2 (December 15, 2020): 151–72. http://dx.doi.org/10.36578/bp.2020.05.23.
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Sister Wanda Garczyńska of God’s Will (1891–1954) was born in Lviv. She grew up in a home with patriotic traditions. She attended the educational institutions in Niżniów and Jazłowiec and the Wanda Niedziałkowska Women’s High School in Lviv. During World War I, as a volunteer nurse, she worked in military hospitals in Kiev and Lviv; she also helped in orphanages for children, and organized scouting activities. Her passion and life mission was teaching. In 1919, she graduated from the Teachers’ College in Krakow, and in 1925—from the Higher Courses for Teachers in Lviv. In 1926, she entered the Congregation of the Sisters of the Immaculate Conception of the Blessed Virgin Mary. After that, she taught in the schools of the Immaculate Conception in Jazłowiec and Jarosław.
In 1934, she became the head of the private primary school of the Congregation at 59 Kazimierzowska Street in Warsaw’s [Warszawa] Mokotów district. From 1940, when the facility was closed by the German authorities, until she left before it was burnt down in mid-August 1944, the school held secret classes covering the secondary school curriculum for girls and boys, and secret university lectures. At Kazimierzowska, help was provided to Jewish children from the Warsaw ghetto, displaced persons from the nearby bombed houses and refugees. In March 1983, the Yad Vashem Institute of National Remembrance awarded Sister Wanda Garczyńska posthumously with the Righteous Among the Nations Medal.
After the end of World War II, Sister Wanda Garczyńska organized a female gymnasium and a boarding school in Wałbrzych-Sobięcin. In June 2012, the Educational Foundation named after sister Wanda Garczyńska was established there. Its task is to support the unemployed, the poor, single mothers with children and to implement programs for the promotion of professional activation and health, as well as to support educational activities.
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W. Mäher, Michael, and S. J. "Financing Reform: The Society of Jesus, the Congregation of the Assumption, and the Funding of the Exposition of the Sacrament in Early Modern Rome." Archiv für Reformationsgeschichte - Archive for Reformation History 93, jg (December 1, 2002): 126–44. http://dx.doi.org/10.14315/arg-2002-jg08.
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Vollmer, Ulrike. "I WILL NOT LET YOU GO UNLESS YOU TEACH ME THE TANGO: SALLY POTTER'S THE TANGO LESSON." Biblical Interpretation 11, no. 1 (2003): 98–112. http://dx.doi.org/10.1163/15685150360495598.
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This paper explores Sally Potter's film The Tango Lesson and the story of Jacob's fight with the angel that features in it. The Tango Lesson is not only about the tango and the relationship between the characters Sally and Pablo but also about their search for what it means to feel like a Jew. On this search, Sally and Pablo embody in a tango pose Jacob's fight with the angel as painted by Eugène Delacroix. This pose and the biblical story behind it act as a key to understanding the relationship between Sally and Pablo. In this paper, I show how Sally resembles Jacob and Pablo the angel of both the biblical story and Delacroix's painting. But I also argue that a role reversal takes place in Potter's film; that Pablo can be Jacob and Sally his angel. The experiences of being blessed and hurt as well as the importance of being remembered shape not only Sally's but also Pablo's life. To feel Jewish, I conclude, does not mean to be Jewish through birth or through belonging to a congregation but to search for a sense of self through a relationship. On this search, the ability to play different roles in different relational contexts is essential.
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Thodberg, Christian. "Grundtvigs krise i foråret 1844. Forholdet mellem prædiken og salme med henblik på “Sov sødt, Barnlille”." Grundtvig-Studier 56, no. 1 (January 1, 2005): 38–67. http://dx.doi.org/10.7146/grs.v56i1.16469.
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Grundtvigs krise i foråret 1844: Forholdet mellem prædiken og salme med henblik pa “Sov sodt barnlille ”[Grundtvig’s crisis in Spring 1844: The Relationship between sermon and hymn with reference to “Sov sodt barnlille ” ( “Sleep sweet, my baby) ”]By Chr. ThodbergIn Spring 1844 Gr was struck down by depression associated with an attack of mumps [parotitis epidemica] which in its final phase developed into inflammation of the brain. His handwriting became small and frail. In the period towards Easter, a number of his sermons were taken on in turn by friends and followers, and the illness reached its peak in the weeks following Easter, and elicited an unreasonable criticism from Bishop J. P. Mynster, who accused Gr of dereliction of duty because he had difficulty in keeping up with his services. Gr’s debilitation culminates in a deep spiritual crisis on the Third Sunday after Easter. The words of Jesus, that in “a little while” he will leave the disciples and in “a little while” will see them again (John 16,16) Gr made into his own words: he was going to die and was now being laid in the bosom of God and the congregation and he would first meet again in God’s kingdom. And three days later he took his leave of the congregation in the form of a sermon in which he summed up his Christian endeavours as his last word and testament. On 3 May he set off with the family on a convalescence-visit to various clerical friends, and during this period almost the whole of “Sov sødt, barnlille” was written, verse by verse, in a fascinating process. His sermon of the Third Sunday after Easter had already set the tone and reinforced a particular context in the baptismal ritual which Gr used, namely the transition from the Gospel-reading concerning Jesus and the little children (Mark 10,13-16) and its conclusion (“And he took them up in his arms, put [his] hands upon them, and blessed them”) on the one side, and, on the other side, the priest’s laying on of hands with the Lord’s Prayer - in combination, an expression of consolation in the midst of assailing doubt and fear of death. Within the same period of time, the hymn became known to Gr’s followers and was construed and taken to heart as the most popular of evening hymns.
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Matter, E. Ann. "M. Michèle Mulchahey, ed. Fra Nicola da Milano, Collationes de beata virgine. A Cycle of Preaching in the Dominican Congregation of the Blessed Virgin Mary at Imola, 1286-1287." Journal of Medieval Latin 08 (January 1998): 234–36. http://dx.doi.org/10.1484/j.jml.2.304102.
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Bettley, James. "Some Architectural Aspects of the Role of Manuals in Changes to Anglican Liturgical Practice in the Nineteenth Century." Studies in Church History 38 (2004): 324–38. http://dx.doi.org/10.1017/s0424208400015904.
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The evangelical Francis Close, rector of Cheltenham and Dean of Carlisle, pithily observed in 1844 that ‘Romanism is taught Analytically at Oxford [and] Artistically at Cambridge … it is inculcated theoretically, in tracts, at one University, and it is sculptured, painted, and graven at the other’. The two forces to which he was referring – the Oxford Movement and the Cambridge Camden Society – emerged within a few years of each other, in 1833 and 1839 respectively. Although they were very different in the ways in which they achieved their ends, they were essentially products of the same Zeitgeist, and their influence combined to bring about radical changes to the conduct of church services and church affairs generally within the Church of England. The most significant and fundamental change was the reinstatement of the celebration of Holy Communion as the central act of Christian worship. Like the crucial doctrine of apostolic succession, which was the keystone of Tractarian philosophy, this sacrament provided a direct link with Christ, being a re-enactment of the ceremony which he instituted at the Last Supper. For the service was not simply, as it was for Protestants, a commemoration of that event; it was a renewal of Christ’s sacrifice and was accompanied by a belief in the Real Presence. This is reflected in the terminology used. The Book of Common Prayer calls the service ‘Holy Communion’, which emphasises that part of the service where the people take part and share ‘the Lord’s Supper’. High Churchmen invariably referred to ‘the Holy Eucharist’, ‘Eucharist’ meaning ‘thanksgiving’, thus stressing the sacrificial aspect of the service which might be, in the more advanced ritualist churches, celebrated without the active participation of the congregation, as it had been before the Reformation. Further evidence of this attitude is the use of the word ‘altar’, with its sacrificial overtones, rather than the more domestic ‘Lord’s table’.
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Carleton, Kenneth W. T. "English Catholic Bishops in the Early Elizabethan Era." Recusant History 23, no. 1 (May 1996): 1–15. http://dx.doi.org/10.1017/s0034193200002120.
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Queen Mary Tudor died on the night of 17 November 1558. A few hours later, across the river at Lambeth, her cousin, Reginald Pole, Cardinal Archbishop of Canterbury, followed her, victim of the ague which he had contracted in the summer. England again had a change of monarch, the third in less than twelve years. What was not clear at the time was whether there would be another change in religion. With hindsight, it is clear that the programme of reform which sought to reunite the English Church with the see of Rome and to revivify it with the Tridentine reforms with which Pole had been so closely involved, had died also on that November night. Parliament was in session when Mary died, and immediately Elizabeth was proclaimed queen by Nicholas Heath, Archbishop of York, in his capacity as Lord Chancellor; there was no dissent such as had accompanied the accession of the new Queen's half-sister. It soon became clear, however, that the daughter of Henry VIII and Anne Boleyn was unlikely to retain the settlement of religion in the precise form in which it had been left by the daughter of Katharine of Aragon. On Christmas Day, the Queen ordered that the elevation of the Blessed Sacrament was not to take place during the Mass to be celebrated in her chapel by the Bishop of Carlisle, Owen Oglethorpe. His refusal to obey this command led the Queen to leave the chapel after the gospel had been read. Two days later, a royal proclamation restored the first liturgical changes of Henry VIII, ordering that the epistle and gospel of the Mass were thenceforward to be read in English, along with the litany which usually preceded the service. The coronation of Elizabeth should have been conducted by the senior surviving churchman, Heath of York; he had resigned the Chancellorship before the end of 1558, and declined to conduct the service. It was Oglethorpe, as bishop of a suffragan see of the Northern Province, who crowned the new Queen, with no other diocesan bishops present. The coronation Mass was sung by one of the Reformers, Dr. George Carewe, who omitted the elevation, and another Reformer preached the sermon.
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Tulić, Damir. "Spomenik ninskom biskupu Francescu Grassiju u Chioggi: prilog najranijoj aktivnosti venecijanskog kipara Paola Callala." Ars Adriatica, no. 4 (January 1, 2014): 335. http://dx.doi.org/10.15291/ars.507.
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The oeuvre of the sculptor Paolo Callalo (Venice 1655-1725) is a paradigmatic example of how the oeuvres of seventeenth- and eighteenth-century Venetian sculptors have been expanded, supplemented and revised during the last twenty years. Until Simone Guerriero’s ground-breaking article of 1997, Paolo Callalo was almost completely unknown. In his search for Callalo’s earliest preserved work, Simone Guerriero suggested that Callalo was responsible for the stipes of the altar of St Joseph, featuring the relief of the Flight into Egypt flanked by two putti which are almost free standing, which was made between 1679 and 1685 for San Giovanni Crisostomo at Venice. However, another significant sculpture can now be added to the catalogue of Callalo’s early works: a memorial monument to the Bishop of Nin Francesco Grassi (Chioggia, 3 October 1667 – Zadar, 29 January 1677) which is located on the left presbytery wall in the Cathedral of Santa Maria Assunta at Chioggia. As we learn from its commemorative inscription, the monument was commissioned by Paolo Grassi, the nephew of the deceased who was a prominent member of this aristocratic family from Chioggia. The Grassi (de Grassi) family produced as many as three bishops of Chioggia: Pasquale (1618-1639), Francesco (1639 -1669) and Antonio (1696-1715) who was a brother of Francesco, the Bishop of Nin, and a great-nephew of the first two. The monumental memorial to the Bishop of Nin Francesco Grassi in the presbytery of Chioggia Cathedral consists of a rectangular marble plaque topped with a semi-circular pediment with two reclining putti. Immediately below, two more putti are depicted flying and drawing a curtain in front of an oval niche containing the bishop’s bust, the commemorative inscription and the bishop’s coat of arms set in a wreath. All the elements of this excellent work point to Paolo Callalo’s hand. The bishop’s bust was most probably created posthumously by relying on one of the portraits of the bishop as a source model. It depicts him as having a somewhat square face with a lively mouth opened in a melodramatic way and as having probing eyes with emphasized pupils, all of which characterize Callalo’s sculpting technique. A direct parallel for such a physiognomy can be found in the 1686 sculpture of St Michael in San Michele in Isola at Venice. Two remarkably beautiful and skilfully modelled putti which are drawing the curtain can be connected to the putti on the stipes of the altar of St Joseph in San Giovanni Crisostomo at Venice, but also with a putto on the keystone of a niche on the 1684 altar of St Teresa in the Church of the Scalzi. The richly draped marble curtain being drawn by the two flying putti is an example of Callalo’s thorough knowledge of contemporary sculptural innovations and trends in Venice. He could have seen a similar curtain on the 1677 monument to Giorgio Morosini in San Clemente in Isola at Venice, which belongs to the oeuvre of Giusto Le Court, the most important Venetian sculptor of the second half of the seventeenth century. That Callalo was no stranger to this type of decoration is also demonstrated by one of his later works, now sadly lost, the contract for which set out the terms for the sculptural decoration of the high altar in the old Venetian church of La Pietà. In 1692 Callalo agreed to make for this high altar ‘a curtain out of yellow marble of Verona being held by putti’.The stylistic analysis of the memorial to the Bishop of Nin Francesco Grassi indicates that it was erected in a relatively short period of time after the bishop’s death in 1677. It seems highly likely that it was made in the early 1680s or around 1686 at the latest because in that year Callalo made the statue of St Michael in San Michele in Isola. The memorial to the Bishop of Nin Francesco Grassi in Chioggia Cathedral is the first monument on the left-hand side of presbytery wall which would in time become a ‘mausoleum’ of the Grassi family. Around the same time or perhaps somewhat later, the Bishop of Chioggia by the name Francesco Grassi was honoured posthumously with a memorial containing a bust portrait that can be attributed to Giuseppe Torretti (Pagnano, 1664 – Venice, 1743). This group of episcopal memorials in the presbytery of Chioggia Cathedral ends with 1715 when Alvise Tagliapietra (Venice, 1680 – 1747) made the tomb for Bishop Antonio Grassi while he was still alive.Callalo’s Dalmatian oeuvre is relatively modest and consists of the following works so far identified as his: two marble angels set next to the high altar in the Parish Church at Vodice and four music-making putti at the sides of the high altar as well as those on a side altar in the Parish Church at Sutivan on the island of Brač. However, Callalo’s hand can also be recognized in a statue from a large-scale sculptural group which adorned the altar of the Blessed Sacrament in Zadar Cathedral. The altar structure was built by Antonio Viviani in 1719 while Francesco Cabianca (Venice, 1666-1737) carved the majority of the altar’s rich sculptural decoration. At the centre of the altar is a niche with a relatively small marble statue of Our Lady of Sorrows with the dead Christ in her lap. It is difficult to find a place for this marble Pietà from Zadar in Francesco Cabianca’s catalogue especially with regard to his Pietà above a door in the cloister of the Frari Church at Venice in 1714. Compared to the Zadar Pietà, Cabianca’s Venetian Pietà displays a number of differences: a crisper chiselling technique, a certain roughness of workmanship, robust bodies as well as a different treatment of the figures’ physiognomies and drapery. However, the Pietà from Zadar can be added to the catalogue of Paolo Callalo’s works. The carefully modelled figure of Our Lady of Sorrows and the soft drapery which spreads outwards in a radial fashion around her feet can be compared to the statues of Faith and Hope on the altar of the Blessed Sacrament in Udine Cathedral, which was made after 1720. The statue of the Risen Christ on the tabernacle of the aforementioned altar from Udine provides a parallel for the modelling of Christ’s body and, in particular, his face with a restrained expression. The same can be said for the Risen Christ on the tabernacle of the Parish Church at Clauzetto, which I also attribute to Callalo, as well as for earlier, more monumental, examples such as the Christ from the 1708 altar of the Transfiguration in the Parish Church at Labin.Callalo’s memorial to the Bishop of Nin Francesco Grassi in Chioggia is an important indicator of his personal stylistic development. He transformed his stylistic expression from the robust energy of this ‘youthful work’ at Chioggia to the lyrical poetics characterized by softness which can be seen in his late work, the Pietà on the altar of the Blessed Sacrament in the Cathedral of St Anastasia at Zadar. It is likely that future research in Venice, Dalmatia and the rest of the Adriatic coast will expand Paolo Callalo’s already rich oeuvre and confirm the important place he holds in Venetian sculpture as one of its protagonists during the late Seicento and early Settecento.
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Gumelar, Fajar, Hengki Wijaya, and Ezra Tari. "Rumah Singgah Kemah Berkah Sebagai Wadah Penginjilan Dan Penerapan Diakonia Transformatif GKII Di Wilayah Batulicin." KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat 1, no. 2 (December 30, 2020): 68–77. http://dx.doi.org/10.34307/kinaa.v1i2.15.
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Abstract: The study of this paper originated from the author's anxiety about the appropriate method of training church members. The author tries to provide a new perspective in the formation of new members of the congregation in the form of transformative deacons. The author offers another way of evangelizing and developing a deacon, namely, a shelter for camps. The author uses a descriptive approach to narrating the facts in the field. Data is collected, reduced and then analyzed so that conclusions are drawn from the facts found. The result was that the halfway house had become a place to preach the gospel in the interior of Mount Meratus. This tent house is a learning space for children to know Christ. A halfway house is a place for children to be guided with skills and independence in various daily activities to become human beings with integrity. The facts found in the field show that there are still many children who come from Christian families who do not understand life as a good Christian. The halfway house, the blessed tent, is present not only as a place for learning for children but for parents as well—a halfway house to help children attend. Children are invited to help others in need. Keywords: Halfway House, Evangelism, Transformative Diaconia Abstrak: Kajian tulisan ini berawal dari kegelisahan penulis mengenai metode yang tepat dalam pembinaan warga jemaat. Penulis berusaha memberi perspektif baru dalam pembinaan warga jemaat yang baru dalam bentuk diakonia transformatif. Penulis menawarkan cara lain dalam penginjilan dan pengembangan diakonia yakni rumah singgah kemah. Penulis menggunakan pendekatan dekrriptif untuk menarasikan fakta yang ada di lapangan. Data dikumpulkan, direduksi kemudian dianalisis sehingga ditarik kesimpulan dari fakta yang ditemukan. Hasil yang ditemukan adalah rumah singgah telah menjadi tempat mewartakan injil di pedalaman gunung Meratus. Rumah kemah ini menjadi ruang belajar anak-anak untuk mengenal Kristus. Rumah singgah adalah tempat anak-anak dibimbing keterampilan, kemandirian dalam berbagai kegiatan sehari-hari dengan tujuan supaya menjadi manusia yang berintegritas. Kenyataan ditemukan di lapangan memperlihatkan bahwa masih bayak anak yang berasal dari keluarga Kristen belum memahami hidup sebagai orang Kristen yang baik. Rumah singgah kemah berkah hadir tidak hanya sebagai wadah belajar anak-anak tetapi orang tua juga. Rumah singgah membantu anak dapat madiri. Anak-anak diajak untuk membantu orang lain dalam kekurangan. Kata Kunci: Rumah Singgah, Penginjilan, Diakonia Transformatif
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Alttoa, Kaur. "Anmerkungen zur Baugeschichte der St. Olaikirche auf Worms (Vormsi) im Bistum Ösel-Wiek (Saare-Lääne)." Baltic Journal of Art History 14 (December 27, 2017): 7. http://dx.doi.org/10.12697/bjah.2017.14.01.
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Vormsi is a small island that belonged to the Oesel-Wiek bishopric during the Middle Ages. There is a church on the island that is dedicated to St Olaf, the Norwegian king who was undoubtedly the most popular saint among the Scandinavians. A short article written by Villem Raam in the anthology Eesti Arhitektuur (Estonian Architecture, 1996) is the only one worth mentioning that has appeared to date on the architectural history of the Vormsi church.The Vormsi church is comprised of a sanctuary and nave. Only the sanctuary was completed during the Middle Ages, and the stone nave was not completed until 1632. During the restoration of the church between 1989 and 1990, fragments were found of the foundation of the wooden church that predated the stone one. It is possible that the wooden church was utilised throughout the Middle Ages as a congregation room.Currently, it is believed that the Vormsi sanctuary was built during the 15th century. This dating is based on the pyramid-shaped vault consoles – a similar shape also appears in the chapel of the gate tower in the Padise Cistercian monastery. Actually, the Padise consoles have been reused. Their original location is unknown and their completion is impossible to date even within the time frame of a century.The most significant is the eastern wall of the Vormsi sanctuary, where a spacious niche with pointed arch is located. This Cistercian composition was also used in the Haapsalu Cathedral and apparently that was the model for the Vormsi church. The Haapsalu Cathedral is a surprisingly simple single-nave church with three bays. The church has richly decorated capitals on its wall pillars, on which both Romanesque and Early Gothic motifs have been used. At least some of the capitals have been hewn by a master who previously worked on the construction of the capital hall in the Riga Cathedral. The northern section of the Haapsalu Cathedral was apparently built in the 1260s. In the vicinity of Riga there is a church with a floor plan that is an exact counterpart to the one in Haapsalu – the Holme / Martinsala Church that dates back to about the 13th century. Considering both the floor plan and the sculptured decorations, it is believable that the designers and builders of the Haapsalu Cathedral came from the Riga environs.Pärnu is also on the Riga-Haapsalu route. Actually, two towns existed there during the Middle Ages. For a short time, Old-Pärnu on the right bank of the river had been the centre of the Oesel-Wiek bishopric before Haapsalu. However, the left bank of the river was controlled by the Livonian Order. There is very little information about the Old-Pärnu Cathedral that was completed around 1251 and destroyed by the Lithuanians in 1263. However, one thing is known – it also had a single-nave with three bays. There is no information about the design of the eastern wall of the cathedral. However, the sanctuary of St Nicholas’ Church in New-Pärnu had an eastern niche similar to the one in Haapsalu. It is not impossible that the motif was borrowed from the cathedral across the river or its ruins. Attention should also be paid to the fact that the design of the northern and southern walls in the sanctuary of Pärnu’s St Nicholas’ Church are similar to the Vormsi church. Therefore, there is no doubt that these two sanctuaries are architecturally and genetically related. Apparently the Vormsi sanctuary was built immediately or soon after the completion of the Haapsalu Cathedral – not later than 1270. It is not impossible that the vaults were constructed sometime later.The vault painting in the Vormsi sanctuary is probably inspired by the “paradise vaults” in Gotland. The Vormsi painting is strikingly primitive. In Estonia, this primitive style can also be seen in the churches in Ridala and Pöide.There is a squint (hagioscope) on the southern wall of the Vormsi church sanctuary, and an unusual sacrament niche with a light shaft in the eastern wall. This does not date back to the time when the sanctuary was built, but was added later. There have been at least eight such sacrament niches in Estonia, most of which were built in the 15th century.
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Ferriby, Gavin. "Collationes de beata virgine: A Cycle of Preaching in the Dominican Congregation of the Blessed Virgin Mary at Imola, 1286–1287. By Fra Nicola da Milano. Edited by M. Michele Mulchahey. Toronto Medieval Latin Texts 24. Toronto: Centre for Medieval Studies, 1997. vii + 119 pp. Canadian $89.00 paper." Church History 68, no. 1 (March 1999): 162. http://dx.doi.org/10.2307/3170133.
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Horie, Ruth. "Fra Nicola da Milano. Collationes de beata virgine. A cycle of preaching in the Dominican congregation of the Blessed Virgin Mary at Imola, 1286–1287. Edited from Firenze, Biblioteca Nazionale Centrale, MS. Conv. soppr. G.7.1464. Edited by M. Michèle Mulchahey. (Toronto Medieval Latin Texts, 24.) Pp. viii+119. Toronto: Pontifical Institute of Mediaeval Studies (for the Centre for Medieval Studies), 1997. $89 (paper). 0 88844 474 5." Journal of Ecclesiastical History 50, no. 2 (April 1999): 313–416. http://dx.doi.org/10.1017/s0022046998711017.
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Jaroszewicz, Piotr. "Liturgiczne formy kultu adoracji eucharystycznej." Ruch Biblijny i Liturgiczny 71, no. 2 (May 12, 2017). http://dx.doi.org/10.21906/rbl.293.
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This article presents the liturgical form of worship eucharistic adoration which the Church wishes to reach out to all those who believe in the real presence of Jesus at the end of the Mass, they want to adore and worship Him. They were discussed briefly: adoration, issue, holy hours (Forty hours worship), Benediction with the Blessed Sacrament, processions or Eucharistic Congresses. I also wanted to show Her who always leads to a personal encounter with her Son, or Holy Mary, noted that it is also thanks to the Marian devotions - so widespread in Poland, the faithful "by Mary" come to Jesus that she - Mother leads to the encounter with the Greatest Love latent in the Blessed Sacrament.
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De Klerk, Ben. "Basisteoretiese grondslae van die seën in die erediens en voortvloeiende riglyne vir die liturgie." In die Skriflig/In Luce Verbi 41, no. 3 (July 27, 2007). http://dx.doi.org/10.4102/ids.v41i3.312.
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Basic-theoretical foundations of the blessing in the worship service and ensuing guidelines for the liturgy The Biblical foundations of the blessing in the church service and the meaning and function of the salutatory and sending- away blessings are the focus of this article. A short extract from history follows, and based on findings from Scripture and his- tory, theoretical perspectives for practice and liturgical guide- lines are indicated. Some of the most important conclusions drawn are the following: The congregation of Jesus Christ should receive the blessing of the Lord as indispensable gift in its assemblage. Without this blessing communion with God and each other, trust in God and fulfilment of each believer’s voca- tion in the world are impossible. The salutatory blessing pours out onto the congregation all the blessings that enable mem- bers to participate to advantage in the church service. The congregation is blessed and sent back into the world by God himself. Without the sending-away blessing the congregation cannot fulfil its vocation in the world, especially to be witnesses for Christ. If an ordained minister of the gospel is present in the gathering of the congregation he should pronounce the bles- sing, which comes directly from God. It is vital that the congre- gation appropriate the blessing in faith by means of an overt act, namely by saying “amen” to that.
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Mwandayi, Canisius. "Towards a Reform of the Christian Understanding of Shona Traditional Marriages in Light of Ancient Israelite Marriages." Studia Historiae Ecclesiasticae 43, no. 3 (December 8, 2017). http://dx.doi.org/10.25159/2412-4265/2717.
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As we celebrate 500 years of the great reformist, Martin Luther, among the most memorable and cherished ideas about him were his calls for a return to the Bible as well as reforms in the understanding of marriage. Departing from the traditional sacramental theology of marriage, Luther convincingly argued that since matrimony existed from the beginning of the world, and still continues even among unbelievers, there are no reasons why it should be called a sacrament of the church alone. Tapping from his reformist ideas, this paper argues for the place of Shona traditional marriages in light of celebrated traditional biblical marriages. The argument here comes against the past and current onslaught against African traditional marriages. Evaluated against the European white wedding, African traditional marriages have been rated as living in sin unless a marriage had been blessed in church. Had it been just a colonial ill-thought it could have been tolerable, but what is quite disturbing is that most pastors today continue to ridicule those who are traditionally married but not yet married in church. Engaging a pragmatic approach to the biblical text, this paper argues that if God blessed such marriages as Isaac to Rachel, Jacob to Leah and Rachel, Boaz to Ruth and others—which were contracted traditionally—there is no way His hand could be seen as short when it comes to African marriages. Since biblical marriages which were contracted traditionally were not sinful in nature, one can use such examples as a leverage to appreciate and defend Shona traditional marriages.
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Grobler, A. B., and J. L. Van der Walt. "An assessment of the management skills required of ministers in the Reformed Churches of South Africa." In die Skriflig/In Luce Verbi 42, no. 4 (July 27, 2008). http://dx.doi.org/10.4102/ids.v42i4.289.
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A congregation is not a business, and to manage it as such would be inappropriated. Although the church is primarily invis- ible and spiritual by nature, in this world it is functioning as an institution which must be managed efficiently and effectively to ensure that everything is done successfully and in good order. A major part of the responsibility to ensure order and effective- ness rests on the shoulders of the minister. The training of as- piring ministers in the Reformed Churches of South Africa does not involve specific training in managing and leading an organi- sation. This fact might leave them vulnerable, especially in the earlier stages of their careers. Although some people are blessed with natural skills and ta- lents regarding management and leadership, it has been pro- ven that management skills required to manage an organisation successfully can be acquired by means of study and training. An empirical study was performed to determine whether training in management could assist ministers in the execution of their calling. A questionnaire was sent to all the ministers of the Re- formed Churches of South Africa regarding the scope of circum- stances in a congregation which can be compared with other organisations, as well as the minister’s role in managing the situations. The research concludes with a recommendation that considera- tion should be given to include a course on management in the training syllabus of aspiring ministers. Furthermore, it is sugges- ted that this course be developed specifically taking into ac- count the background and circumstances of the Reformed Churches of South Africa, and should not be generic like the course which is included for Baccalaureus Commercii or Mas- ters of Business Administration (MBA) students.
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Huls, J. "Conrad’s allegorical reading of 1 Sam. 14: An analysis of a sermon by Conrad of Saint George on the worthy reception of the blessed sacrament." Acta Theologica 31, no. 1 (December 15, 2011). http://dx.doi.org/10.4314/actat.v31i1s.12.
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LINO, Anderson. "O AUTO-DE-FÉ DE ANTÓNIO FERREIRA: A DIALÉTICA DE UM PROCESSO INQUISITORIAL." Revista LEVS, no. 16 (November 30, 2015). http://dx.doi.org/10.36311/1983-2192.2015.v16n16.5597.
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Resumo: Este artigo analisou a dialética de um processo inquisitorial ao redor de um “cristão-novo” denominado António Ferreira. Observando a dissuasão dos autos-de-fé, assim como exemplos de casos de violência e barbárie contra minorias sociais no mundo contemporâneo, constatou-se que aquele processo inquisitorial estabelecido após o crime, que ocorreu na noite de 10 para 11 de maio de 1671, acusava um suposto “ladrão” que havia entrado na paróquia de Odivelas, pertencente à cidade de Lisboa – Portugal. O réu foi condenado pelo Tribunal do Santo Ofício por esconder uma imagem representando Cristo Sacramentado, sendo por isso punido com as mãos decepadas em sua vista até morrer de garrote e ter o corpo queimado. Palavras-chave: violência; inquisição; dialética; minorias sociais; autos-de-fé. Abstract: This paper analyzed the dialectic of an inquisitorial process around a "New Christian" named António Ferreira. Noting the deterrence o facts of faith, as well as examples of cases of violence and barbarism against social minorities in the contemporary world, it was found that one inquisitorial process established after the crime, which occurred on the night of10to11 May 1671,accused an alleged "thief" who had entered the parish of Odivelas, owned by the City of Lisbon -Portugal. The defendant was convicted by the Holy Office of the Court to hide an image representing Christin the Blessed Sacrament and is therefore punished with hands cut off in your sight to die withersand have burned body.Key-words: violence; inquisition; dialectic; social minorities; acts of faith.
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Tulić, Damir, and Mario Pintarić. "Antonio Michelazzi i Francesco Cabianca: nova djela u Italiji i Hrvatskoj." Ars Adriatica 10, no. 1 (December 30, 2020). http://dx.doi.org/10.15291/ars.3196.
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New scholarly insights about the sculptor and altar builder Antonio Michelazzi (Gradisca d’Isonzo, 1707 – Rijeka, 1771) have revealed him as a far more complex creative personality than it has been known so far. In this paper, the authors have attributed to him the marble statues of St John the Baptist and St Mark on the high altar of the parish church of San Biagio in Cinto Caomaggiore. Michelazzi’s authorship of the marble altar of the Holy Cross in the parish church of the Assumption of Mary in Rijeka has also been confirmed, based on a certificate from 1740 on the receipt of 150 gold coins for work on this altar. Besides Michelazzi’s statues in Cinto, there is a statue of Faith on the high altar, identified as work of the Venetian sculptor Francesco Cabianca (Venice, 1666-1737). A number of other sculptures have been attributed to him, including two marble angels in the parish church of Preganziol, which have been dated in 1697 and were originally located in the church of San Cristoforo in Udine. Cabianca is the author of four marble statues of the Evangelists (auction house), as well as of sculptural decoration on the high altar of the parish church of Sant’Andrea in Cereda. His catalogue of private commissions has been enriched with five newly attributed marble busts from the second decade of the 18th century. These include the busts of Flora and Apollo in the Winter Garden of Saint Petersburg, a bust of a girl (auction house) and two busts of girls from the convent of San Lazzaro degli Armeni in Venice. The marble relief of Ecce Homo in the church of Il Redentore in Venice and the angels on the altar of the Blessed Sacrament in the church of St Simeon in Zadar have also been attributed to Cabianca. Finally, a terracotta sculpture of St John the Evangelist (auction house) has been identified as the first model for a large marble statue of the same saint at the Scuola Grande di San Giovanni Evangelista in Venice.