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Relevant bibliographies by topics / Consecrated life

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Academic literature on the topic 'Consecrated life'

Author: Grafiati

Published: 4 June 2021

Last updated: 24 January 2023

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Journal articles on the topic "Consecrated life"

1

REYNOLDS, NOEL B. "Hugh Nibley: A Consecrated Life." Utah Historical Quarterly 72, no. 1 (January 1, 2004): 85–86. http://dx.doi.org/10.2307/45062842.

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Pagacz, Małgorzata. "Ewangelia regułą życia osób konsekrowanych w nauczaniu Kościoła od Pawła VI do Franciszka." Polonia Sacra 26, no. 1 (July 20, 2022): 99–118. http://dx.doi.org/10.15633/ps.26105.

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This article presents the importance of the Gospel in the life of consecrated persons according to the teaching of the Church from Paul VI to Francis. The teaching of Popes Paul VI, John Paul II, Benedict XVI and Francis point to the Gospel as the norm and rule of consecrated life. There are many points of convergence in the teaching of the post-conciliar popes on the evangelical character of the consecrated life. This issue is a clear example of the continuity of the teaching of the Church. Each of the Popes emphasizes their thought slightly differently, but they all unequivocally demand that consecrated persons be fully faithful to the Gospel. Because of the contemporary crisis of the consecrated life, these recommendations acquire particular significance and constitute a necessary signpost for the future.

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Mijatović, Krista. "Death: Border or Membrane? Ascetic–eschatological Dimension of Consecrated Life as 3D Transformation." Disputatio philosophica 19, no. 1 (January 11, 2018): 51–62. http://dx.doi.org/10.32701/dp.19.1.4.

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This article discusses the ascetic–eschatological dimension of consecrated life through the lens of death. Death is not understood as an impenetrable border which separates the two worlds but as a fluid cell membrane which binds time and eternity. The phenomenon of death in consecrated life is perceived in three ritual events: baptism, religious consecration and physical death. These three moments make the so–called 3D (three deaths) transformation which is not only in these three events but through asceticism it is extended to the whole existence of the consecrated person. Ascetic way of living is the membrane where eschaton transcends its own borders. The effort of asceticism and joy of eschaton in consecrated life are two sides of the same reality. Considering the relation between asceticism and eschaton, a convent could be named a heavenly embassy and consecrated people heavenly ambassadors.

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고준석. "Consecrated Life in Pastorale point of view." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 58 (March 2010): 301–23. http://dx.doi.org/10.21457/kars..58.201003.301.

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Asensio, María de la Caridad. "The Consecrated Life: Cases, Commentary, Documents, Readings." Incarnate Word 1, no. 4 (2008): 824–26. http://dx.doi.org/10.5840/tiw20081457.

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Eucharista, Mary. "Beauty and Hermeneutic Identity in Consecrated Life." Quaestiones Disputatae 6, no. 2 (2016): 94–107. http://dx.doi.org/10.1353/qud.2016.0006.

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Poleszak, Leszek. "Sorgenti cristologiche della vita consacrata." Sympozjum XXIV, no. 2 (39) (2020): 83–123. http://dx.doi.org/10.4467/25443283sym.20.022.12953.

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Christological sources of the consecrated life The goal of the article is to present the Christocentric sources of the consecrated life. Jesus Christ is for all the consecrated people their founder and pattern for the chosen by them form of life. The son of God is indeed the model of consecration based on the profession of the evangelical counsels which in the strict sense means to follow the form of life He has chosen and practised himself. The article picked out on the paschal dimension of the consecration, which is deeply rooted in the baptismal consecration, which is the beginning of the God’s life in human as well as in the Eucharist. Following Christ who is chaste, poor and obedient the consecrated people become the witnesses of His presence in the world.

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Reyes, MSBS*, Melanie. "A Comparative Study of Sacred Bonds in Institutes of Consecrated Life." philippiniana Sacra 54, no. 162 (May 1, 2019): 219–40. http://dx.doi.org/10.55997/ps2001liv162a1.

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In the course of history, different forms of consecrated life have emerged in the Church. Two of these, the religious and consecrated seculars, are recognized in the 1983 Code as Institutes of Consecrated life. Although distinct from one another, members of these institutes assume the practice of the evangelical counsels through vows or other sacred bonds. Religious take public vows whereas consecrated seculars have private vows, oaths, promises or consecration binding in conscience. The article compares and contrasts the vows of religious institutes and the vows or other sacred bonds of secular institutes with regard to their juridical nature and juridical effects on the canonical status of a person in the Church, on the status of the person in relation to the Institute and on the practice of the evangelical counsels and then identifies the implications of the distinction. The article concludes with some proposed practical matters for consideration, and some issues for clarification, particularly in relation to the nature of secular consecration.

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Poleszak, Leszek. "Vita consacrata come opera dello Spirito Santo." Sympozjum 25, no. 1 (40) (2021): 131–58. http://dx.doi.org/10.4467/25443283sym.21.009.13722.

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Consecrated Life as the work of the Holy Spirit Consecrated life born from the God’s initiative should be considered in the charismatic perspective. Holy Spirit, who works in the Church, not only stands at the beginning of each institute of the consecrated life, but has been the source of countless blessings and positive fruits throughout the centuries. Consecrated life manifests itself as the always changing reality which under the inspiration of the Holy Spirit brings about many fruits. In the article one can find the explanation for Trinitarian dimension of the presence of the Paraclete in the consecrated life: Firstly in the vocation of a human to sainthood, secondly in the charism of the particular institute or form of the consecrated life. Finally thanks to these dimensions mentioned above one can easily discover another one, which is the charismatic form of living within the Church. Życie konsekrowane jako dzieło Ducha Świętego Życie konsekrowane rodzące się z Bożej inicjatywy winno być rozważane w perspektywie charyzmatycznej. Duch Święty, który działa w Kościele, nie tylko stoi u początku każdego instytutu konsekrowanego, ale staje się też źródłem licznych owoców na przestrzeni wieków. Życie konsekrowane objawia się jako rzeczywistość nieustannie zmieniająca się i owocująca, podległa stałej inspiracji Ducha Świętego. W artykule zostanie omówiony potrójny wymiar obecności Parakleta w życiu konsekrowanym: w powołaniu człowieka do świętości, w charyzmacie instytutów i w nowych formach życia konsekrowanego. Dzięki temu będzie można łatwiej dostrzec wymiar charyzmatyczny tej formy życia w Kościele.

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Coleman, Mary. "Consecrated Religious Life: The Changing Paradigms - Diarmuid O’Murchu." Reviews in Religion & Theology 14, no. 1 (November 9, 2006): 46–48. http://dx.doi.org/10.1111/j.1467-9418.2007.00323_12.x.

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Dissertations / Theses on the topic "Consecrated life"

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Nguyen, Bao. "Generosity: The flourishing virtue in the consecrated life." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:105010.

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McNally, Jeanne Margaret. "Advice and consent in the governance of institutes of consecrated life." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Hayes, Eugene Joseph. "The rightful autonomy of institutes of consecrated life an investigation of canon 586 /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Casey, Mary Bridget. "The approval of new forms of consecrated life in the light of Canon 605." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ57027.pdf.

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Bair, Melanie. "Fusion and union of institutes of consecrated life in light of the Code of Canon Law." Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/7611.

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Pepeu, Luis Gonzaga S. "The diocesan bishop and major superiors mutual relations in the synod of bishops on consecrated life /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Chino, Agoha Christopher. "The ecclesiastical character of the foundation and apostolate of the consecrated life a comparative analysis of the CIC 1983 (CC. 573 - 605, 678 - 683) with the Apostolic exhortation "Vita consecrata" 1996." Hamburg Kovač, 2007. http://d-nb.info/991114612/04.

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Chino, Agoha Christopher. "The ecclesiastical character of the foundation and apostolate of the consecrated life : a comparative analysis of the CIC 1983 (CC. 573-605, 678-683) with the Apostolic exhortation "Vita consecrata" 1996 /." Hamburg : Kovač, 2009. http://www.verlagdrkovac.de/978-3-8300-3834-4.htm.

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Doran, John. "Just autonomy of religious institutes and Episcopal authority from the Second Vatican Council to the Ninth Ordinary Synod of Bishops on consecrated life." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0009/NQ32442.pdf.

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Sammon, Henry Matthew. "Temporal administration in the American province of the Institute of the Marist Brothers of the Schools." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Books on the topic "Consecrated life"

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Paul, John. Consecrated life. Boston: Pauline Books & Media, 2014.

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Consecrated life through two millennia. Mumbai: Pauline Publications, 2008.

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Consecrated life in Bantu Africa. Nairobi: Paulines Publications Africa, 2007.

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Kinattingal, Sucy. The legacy of consecrated life. Edited by Asian Trading Corporation. Bangalore: Asian Trading Corporation, 2013.

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5

Consecrated to God. London: Marshall Pickering, 1990.

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Consecrated religious life: The changing paradigms. Maryknoll, N.Y: Orbis Books, 2005.

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The consecrated life: Crossroads and directions. Maryknoll, N.Y: Orbis Books, 1995.

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Consecrated life: Cases, commentary, documents, readings. Alexandria, VA: Canon Law Society of America, 2006.

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9

The Igbo woman and consecrated life. Onitsha, Nigeria: Effective Key Publishers Ltd., 1994.

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10

Verdzekov, Paul. Some notes about institutes of consecrated life. Bamenda [Cameroon]: Archdiocese of Bamenda, 2004.

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Book chapters on the topic "Consecrated life"

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Araújo, Cláudio Márcio, and Maria Cláudia Santos Lopes-de-Oliveira. "A Semiotic Approach to Developmental Transitions: A Young Woman’s Dedication to Religious Consecrated Life." In Psychology as a Dialogical Science, 139–55. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-44772-4_7.

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"Consecrated Life Makes Sense Only in Light of Fruitfulness." In In Your Eyes I See My Words, 26–29. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823285624-012.

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"Consecrated Life Makes Sense Only in Light of Fruitfulness." In In Your Eyes I See My Words, 26–29. Fordham University Press, 2019. http://dx.doi.org/10.2307/j.ctvp2n2bg.13.

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MCDERMOTT, ROSE. "Promoting Communion between the Apostolic See and Institutes of Consecrated Life:." In A Service Beyond All Recompense, 115–38. Catholic University of America Press, 2019. http://dx.doi.org/10.2307/j.ctvsf1pp4.15.

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Finkelstein, Ari. "A Priestly Nation." In Specter of the Jews, 86–100. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520298729.003.0006.

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chapter 5 demonstrates that Julian partially draws on Jews to model his highly innovative priestly program. Jewish priests exemplify the priestly life Julian lays out for his Hellenic priests in ep. 89b, and they execute laws laden with theurgic wisdom. Specifically, their observance of the dietary laws and consumption of consecrated food exemplify characteristics of the pagan holy man upon whom Julian models his priesthood. In the Letter to the Community of the Jews, Julian hints that he plans to restore Jewish priests to positions of leadership. The supreme standing of Jewish priests in a restored temple model Julian’s conception of ideal Hellenic leadership. Further, Jews offer Hellenes a model for the financing of priests, as Jewish priests receive the right shoulder of every sacrifice.

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Lee, Michael J., and R. Jarrod Atchison. "White Devils and Black Separatists." In We Are Not One People, 105–40. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190876500.003.0005.

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Black nationalism is a multicentury story of a search for Black space within or beyond America. This chapter highlights the fulsomeness of the Black nationalist vocabulary by examining influential nationalist books and speeches ranging from proto-nationalists in the antebellum period to Black power advocates in 1960s and 1970. It focuses on how Black separatists specifically and nationalists generally consecrated physical space. The full nationalist rhetorical spectrum includes advocates who urged the creation of separate Black styles of dress, modes of speech, organizations, rifle clubs, schools, stores, churches, neighborhoods, cities, states, nation-states, and polities generally, all “alternatives to the oppressive social institutions” that “dominated” Black life in America. The nations imagined served as both strategic goals and comforting dreams for the vast number of individuals and organizations who concluded that America was always and forever a racist nation and, therefore, that new possibilities for Black people required a new beginning.

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Collis, Robert, and Natalie Bayer. "The Era of the Seven Brothers in Avignon, 1783–1790." In Initiating the Millennium, 61–109. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190903374.003.0004.

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This chapter focuses on what can be seen as a golden era in the history of the Avignon Society. Although dating from the time when A.-J. Pernety relocated to Valence in southern France, in late 1783, the era of the Seven Brothers only began when Grabianka arrived in Avignon in early 1787. Thenceforth, a leadership council of seven brothers was formed, and it remained intact until 1790. This three-year period began with a determined effort to promote the society among like-minded peers throughout Europe. This part of the book examines the society’s success in persuading illuminists from across Europe to travel to Avignon to be consecrated into the millenarian sect. The chapter mines the accounts left by those foreign travellers and provides new insights into the remarkable consecration rite practised in Avignon, as well as the everyday life of the society in the late 1780s. The chapter also analyses the seeds of discord that were planted in late 1787 by the arrival of Ottavio Cappelli in Avignon, whose influence as a purported prophet led the group to renounce its espousal of Swedenborgian doctrine in favour of an emphasis on a Marian cult.

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Nikolaos, Pellas, and Kazanidis Ioannis. "E-Learning Quality through Second Life." In Technology Use and Research Approaches for Community Education and Professional Development, 250–73. IGI Global, 2013. http://dx.doi.org/10.4018/978-1-4666-2955-4.ch015.

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The systematic utilization and dissemination of e-learning, in juxtaposition with the expansion needs for collaborative knowledge, has led to a new generation system, Virtual Worlds (VWs). The quintessence and assistance of VWs allows adult users to immerse themselves in a common 3D multimedia environment, emphasizing co-creation and co-construction of their “knowledge field.” The corollary of interactivity and social form of modeling, allows the design of e-learning activities in accordance with contemporary pedagogical approaches. This chapter focuses both on how using the most advanced 3D Web-emulator of the real world, Second Life (SL), will increase users’ learning ability and vehemently consecrate the common multi-user environment as an incubator of knowledge and action. The methodology is to evaluate SL with the assistance of 70 trainee users, according to four different parameters that postulate the learning progression in a virtual system. The main contribution of this research will be to highlight the suitability of SL for organizing and conducting collaborative scenarios in higher education.

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Dean, Carolyn, and Dana Leibsohn. "Colonial Consecrations, Violent Reclamations, and Contested Spaces in the Spanish Americas." In Contamination and Purity in Early Modern Art and Architecture. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789462988699_ch09.

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During Spanish colonization in the Americas, Catholic evangelizers often purposefully consecrated spaces that were already sacred to Indigenous Americans. In many regions, however, Indigenous deities, spirits, ancestors, and their devotees, rebelled. The Pueblo Revolt of 1680 killed and evicted Spaniards while claiming Christian constructions and objects for native usage. Yet the end result of this revolt was not just the re-consecration of sacred spaces to once again welcome Indigenous spirit beings. Rather, in its wake, the line between the pure and the contaminated cannot be neatly drawn; indeed, such sharp distinctions make little sense within Indigenous epistemologies wherein binary opposition is rarely found. Comparative materials from Mesoamerica and the Andes help complicate the commonplace narrative of conquest and resistance.

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Shaver, Stephen R. "Conduit." In Metaphors of Eucharistic Presence, 227–42. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197580806.003.0009.

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The third of three chapters exploring spatial imagery, Chapter 9 presents the conduit, a distinctively Reformed motif, which portrays Jesus Christ as located in heaven and connected to believers on earth by means of the Holy Spirit. The conduit is a SOURCE-PATH-GOAL image schema by which the body and blood of Christ reach from heaven to the recipient. Typically, this is understood as taking place by faith rather than through physical eating. On occasion, however, Reformed writers use prepositions like par or per, which convey a sense that the body and blood might be received “through” the consecrated bread and wine. More frequently, they use these prepositions in connection with the idea that Christ might be seen through the elements. The chapter proposes that this might create possibilities for Reformed theologians today to experiment with conduit imagery as a component of an ecumenical repertoire of motifs for eucharistic presence.

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Reports on the topic "Consecrated life"

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von Balthasar, Hans Urs. A Life Held in Readiness for God. On the Meaning of the Consecrated Life Today\n. Saint John Publications, 2022. http://dx.doi.org/10.56154/r6.

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