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1
Pastuszko, Marian. "Celebracja święceń (kanony : 1008-1011 1-2)." Prawo Kanoniczne 40, no. 3-4 (December 10, 1997): 37–124. http://dx.doi.org/10.21697/pk.1997.40.3-4.04.
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Studium hoc proemio, parte principali et conclusione constat. In proemio canones 1008 —1011 §§ 1 — 2 Codicis Juris Canonici Joannis Pauli Papae II obiectum huius studii esse, dicitur. Pars principalis opusculi in quattutor particulas subdividitur: 1. Sacramentum ordinis (can. 1008-1009 §1)2. Ritus sacrae ordinationis (can. 1009 §2). 3.Tempus sacrae ordinationis (can. 1010). 4. Locus sacrae ordinationis (can. 1011 §§ 1 — 2).
Ad 1. Can. 1008 et can. 1009 § 1 notionem sacramenti ordinis continent. De sacramento ordinis in luce vetetis iuris auctor enarrat. Ius vetus est ius a Christo Domino usque ad Codicem luris Canonici Pio - Benedictini de 1917 anni. - Sciendum est, quod secundum Clementem Romanum (+ 101) ordinatio est sacramentalis, sed ordines sunt duo, nempe episcopi seu presbyteri - unus gradus, et diaconi - alter gradus ordinis. Hippolytus Romanus (+ 235) in Traditione apostolica iam de tribus ordinationibus nempe episcoporum, presbyterorum et diaconorum scribit. Immo, a saeculo III octo gradus ordinum enumerantur, id est episcoporum, presbyterorum, diaconorum, subdiaconorum, acolythorum, exorcistarum, lectorum et ostiariorum. In medio aevo albigenses et valdenses contra sacramentum ordinis pugnabant. Innocentius Papa III in littera Eius exemplo diei 16 decembris 1206 anni doctrinam Ecclesiae tunc temporis contra valdenses et albigenses defendebat. John Wyclif (+ 1384) docebat: nullus est praelatus, nullus episcopus, dum est in peccato mortali. Martinus Papa V in const. Inter cunctas diei 4 maii 1415 errores J. Wyklif condemnavit. Martinus Luther declarabat, certum est in manu Ecclesiae aut Papae non est statuere articulos fidei, immo nec leges morum seu bonorum operum. Concilium Tridentinum errores Martini Luther in sessione XXIII condemnavit simulque explicavit: ordinem sive sacram ordinationem esse vere et proprie sacramentum a Christo Domino institutum et non esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperitis. Sub fine saeculi XIX et in initio saeculi XX errores circa sacramentum ordinis modernistae revelabant. Doctrinam modernistarum S. Congregatio S. Officii decreto Lamentabili die 3 iulii 1907 anni et S. Pius Papa X in encicl. Pascendi Dominici gregis die 8 septembris 1907 anni condemnaverunt.
Codex luris Canonici de 1917 anno in can. 948 edocet, quod ordo ex Christi institutione clericos a laicis in Ecclesia distinguit ad fidelium regimen et cultus divini ministerium. In can. 949 statuit, quod sunt ordines maiores nempe presbyteratus, diaconatus et subdiaconatus, et ordines minores seu acolythatus, exorcistatus, lectoratus et ostiariatus. In can. 950 de consecratione episcopali et de prima tonsura memoratur.
Congregatio S. Officii die 22 martii 1918 anni declaravit, quod documenta edita contra modernistas seu S. Pii X enc. Pascendi Dominici gregis, iam supra memorata, et eiusdem Papae motu proprio Sacrorum Antistitum diei 1 aprilis 1910 anni obligant post publicationem Codicis luris Canonici Pio - Bendictini.
Codex luris Canonici Joannis Pauli Papae Π de sacramento ordinis in can 1008 et in can. 1009 § 1 tractatur. Canones 1008 et 1009 § 1 nunc temporis vigent. Hac de causa paulo fusius commentantur, ut fas est.
Ad 2. De ritibus sacrae ordinationis in can. 1009 § 2 legitur: conferuntur manuum impositione et praecatione consecratoria, quam, pro singulis gradibus libri liturgici praescribunt. Libri liturgici in can. 1009 § 2 memorati praesertim duo sunt, nempe: Pontificale Romanum auctoritate Pauli PP. promulgatum, De ordinatione diaconi, presbyteri et episcopi, editio typica, Typis Polyglottis Vaticanis 1968: Pontificale Romanum auctoritate Pauli PP. VI eidtum Joannis Pauli PP. II recognitum, De ordinatione episcopi, presbyterorum et diaconorum, editio typica, Typis Polyglottis Vaticanis 1990. In studio primum ritus ordinationis diaconi, deinde ritus ordinationis presbyteri et in fine ritus ordinationis / olim dicebatur - consecrationis / episcopi, praesentantur. Heic summatim dicatur, quod omnis ordinatio per impositionem manuum Episcopi et precem ordinationis candidatis donum Spiritus Sancti pro munere diaconorum, presbyterorum et episcoporum confertur.
Ad 3. De tempore sacrae ordinationis in luce iuris veteris, Codicis luris Canonici Pio - Benedictini, Motu proprio Pastorarale munus Pauli Papae VI, Pontificalis Romani Pauli Papae VI de 1968 anni, Codicis luris Canonici Joannis Pauli Papae II, Pontificalis Romani Joannis Pauli Papae II de 1990 anni, agitur.
Ad 4. Item de loco sacrae ordinationis vetera et nova iura canonica et liturgica tractantur.
In fine studii canones 743 et 773 Codicis Canonum Ecclesiarum Orientalium breviter commentantur.
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Pastuszko, Marian. "Szafarz święceń (kanony 1012-1023)." Prawo Kanoniczne 43, no. 3-4 (December 10, 2000): 117–251. http://dx.doi.org/10.21697/pk.2000.43.3-4.05.
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Dissertatio haec proemio, parte principali et conclusione constat. In proemio canones 1012-1023 Codicis Iuris Canonici Joannis Pauli II argumentum huius dissertaculae esse, dicitur. Pars principalis opusculi in septem particulas subdividitur, nempe:
Episcopus consecratus est minister sacrae ordinationis (can 1012);
In episcopum ordinare licet solummodo cum mandato pontificio (can. 1013);
Episcopum consecrant consecrator principalis et saltem duo consecrantes (can. 1014);
Diaconum et presbyterum ordinat episcopus proprius vel alius episcopus cum litteris dimissorialibus episcopi proprii (can. 1015);
Episcopus proprius eorum qui clero saeculari se adscribi intendunt, est episcopus dioecesis in qua promovendus habet domicilium, aut dioecesis cui promovendus sese devovere intendit. Quod attinet ad ordinationem presbyteralem diaconorum, est episcopus dioecesis, cui diaconus est incardinatus (can. 1016);
Episcopus intra propriam dioecesim ordines conferre potest. Extra propriam dioecesim ordines non confert nisi cum licentia episcopi dioecesani (can 1017).
Iuxta can. 1018 §1 pro saecularibus litteras dimissoriales dare possunt:
7.1. episcopus proprius, de quo in can. 1016;
7.2. administrator apostolicus;
7.3. vicarius et praefectus apostolicus;
7.4. administrator dioecesanus, de consensu collegii consultorum;
7.5. pro-vicarius et proprefectus apostolicus de consensu consilii, de quo in can. 495 §2:
Pro membris instituti religiosi clericalis iuris pontificii aut societatis vitae apostolicae iuris pontificii perpetuo et definitive instituto aut societati adscriptis, litteras dimissorias ad diaconatum et presbyteratum confert superior maior. Idem va let pro praelaturis personalibus, quae ab Apostolica Sede eriguntur, quarum praelatus membra incardinat et ad ordines promovet (cf can. 295 §1). Et etiam pro institutis saecularibus iuris pontificii, quae ad normam can. 266 §3 suos sodales in stituto incardinat (cf can. 715 §2).
Ceteris superioribus concessa indulta revocata sunt. Hac de causa superiores maiores cuiusvis instituti aut societatis litteras dimissoriales concedere non possunt, quia ordinatio eorum subditorum iure clericorum saecularium regitur (can. 1019 §2). Litterae dimissoriae ne concedantur, nisi habitis antea omnibus testimoniis et documentis, quae ad normam canonum 1050 et 1051 exiguntur (can. 1020). Litterae dimissoriae mitti possunt ad quemlibet episcopum communionem cum Sede Apostolica habentem. Episcopus ritus latini ordinare potest subditum eiusdem ritus, non vero ritus orientalis vel ritus diversi a ritu episcopi ordinantis (can. 1021). Episcopus ordinans certior fieri debet de germana litterarum fide, antequam ad ordinationem procedat (can. 1022). Iuxta can. 1023 litterae dimissoriae ab ipso auctore aut ab eius successore circumscribi limitibus quoad tempus, locum aut alia adiuncta, aut revocari possunt, sed semel concessae non extinguuntur, resoluto iure concedentis. In conclusione exponitur opinio, iuxta quam presbyteri possunt ordinare presbyterum solummodo obtento mandato pontificio.
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Nasiłowski, Kazimierz. "Duchowni niekanoniczni, a sankcje na nich nakładane w okresie święceń relatywnych." Prawo Kanoniczne 31, no. 1-2 (June 5, 1988): 147–236. http://dx.doi.org/10.21697/pk.1988.31.1-2.11.
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Quod attinet ad sacramenta, praecipue autem ad baptism um , oridnem et Eucharistiam, tempore ordinationis relativae, quam vocant, a sacerdotibus celebrata maximas poenas in Ecclesia luentibus vel ab ea separatis très sunt etiam nostra aetate diversae doctorum opiniones. Ex sententia primae opinionis fautorum vera agnoscebantur sacramenta, quae dixdmus, ab episcopo viel presbytero etiam suspenso, degradato, deposiito aut ab Ecclesia separate catholico more tunc administrata. Ista igitur opinio similis est praesentis catholicorum persuasionis de veris sacramentis a talibus sacerdotibus eodem modo nunc celebratis. Ex sententia autem secundae opiniionis fautorum episcopi et presbyteri ab Ecclesia sepàrati vera sacramenta celebrare non poterant. Hanc opinionem persuasio sequiitur de reordinaitionibus tunc in Ecclesia faciendis, i. e. de eo ordine aliquando clerico conferendo, quem extra Ecclesiam accepit. Tertiae denique opinionis fautores vigentem illo tempore traditionem ecclesiasticam in re sacramentorum extra Ecclesiam catholicam celebratorum incertam putant et obscuram vel duplicem atque inconstantem. Nonnulli autem viri docti quaestionem hanc inenodabilem esse dicunt. Quamquam diversae istae de sacramentis opiniones Gratiano ascribuntur et attrdibuuntur, tamen etiam ad ipsam Ecclesiae doctrinam spectan tempore ordinationis relativae florentem. Namque et Magistri effata auctoritatibus in eius Decreto contentis nituntur et opinionum, quas diximus, fautores diversas sententias suas iisdem auctoritatibus comprobare conantur. Ut in opere demonstiravimus ad edendum praeparato, secunda opinio non multo post systematis ordinationis absolutae introductionem divulgari incoepta est, ad quod potissimium prioris systematis celerrime evanescens memoria ansam dedit. Hac etiam de causa primae opinionis fautorïbus argumenta deerant ad rectam eorum sentemtiam satis comprobandam et plenae erroris ceterae duae opiniones, neque solum fictae, sed etiam imperite absurdeque fictae, usque ad nostram aetatem obtinere poterant. Itaque nulla ex tribus his opinionibus controversiae de vi sacramentorum tempore ordinationis relativae ex tra Ecclesiam celebratarum penitus dirimendae causa esse potest. Omnes enim non satisfaciunt iis, quae recentior doctrima ab investigatoribus recte ac merito postulat. Numque sive ad vocabulorum artis sive ad rerum significationem enodandam nimis pauci investigantur et secum com parantur fontes optima sui ipsorum interpretes. Non atteinditur etiam antiquorum institutorum ecclesiasticorum natura atque indoles, neque ratio habetur legum et praeceptorum, quibus ordinationis relativae systema regebatur, neque anim us ad id satis advertitur, quod differat inter hoc systema et systema ordinationis absolutae. His potissim um de causis ea, quae tantum ordinationis absolutae propria sunt, in multa periodi ordinationis relativae texta, quae vocantur, quasi vi adihibita immttuntur. Omnes etiam enumeratarum opinionum fautores, quamquam diverso modo et inconsulte, detrimentum afferunt tota ordinationis relativae periodo florenti universali doctrinae Ecclesiae vera agnoscentis sacramenta, quae dixdmus, ubicumque eiusdem consuetudine celebrata. Igitur omnibus auctoritatibus omnibusque Gratiani dictis in eius Decreto contentis atque decretistarum doctrinis necnon opinionibus scriptorum usque ad nostram aetatem systema ordinationis relativae quoquo modo tractantium diligenter investigatis disputationes quasdam in his commentariis trimestribus, quibus titulus Prawo Kanoniczne (lus Canonicum), proximis superioribus annis edidimus. Ibi leges et praecepta explicavumus illius systematis propria. Item multis argumentis demonstravimus primam ex relatis opinionem, quamquam non satis probatem, veram tamen, secundam autem et tertiam falsis prorsus rationibus fultam esse. In ista autem disputatione novis argumentis comprobavimus tota ordinationis relativae periodo floruisse universalis Ecclesiae de veris sacramentis ubicumque eiusdem consuetudine celebratis doctrinam, multoties a Pontificibus Romanis, conciliis oecumenicis et synodis confirmatam. Argumenta haec ex significatione deprompsimus sive nominum claricis quoquo modo indignis tunc impositorum, ut pseudoepiscoporum, pseudopresbyterorum, et clericrum non canonicorum, sive poenarum quas tales clerici luebant. Ex hoc m ulto etiam magis apparet primam, quam diximus, opinionem veram, secundam autem et tertiam falsam esse. Istius vtro quaestionis explicandae materiam ordine disposuimus hoc: Introductio — I. Pseudoclerici — A. Significatio particulae „pseudo-” ad rationem verborum artis saecularis explicata — B. Sacramentorum vis sententia Cypriani atque Stephani I illustrata — C. Pseudobaptizati et pseudoclerici — D. Psaudioepiscopi — 1. Opinio Cypriani — 2. Opinio Stephani I — 3. Opinio Leonis I ex legislatione eccleisiasitica et Gratiani dictis considerata — a. Decisio Leonis I de pseudoepiscopis ab eisque facta ordinatione — b. Decisio Leonis I de pseudoepiscopis cum legislatione ecclesiastica comparata — c. Decisio Leonis I de pseudoepiscopis legibus explicata de rigore disciplinae et de dispensatione misericordiae ordine quodam a Gratiano dispositis — 4. Opinio Pelagii I — E. Pseudopresbyteri — II. Clerici non canonici — A. De significatione nominum adiectivorum „canonicus — non canonicus” — B. Canonica clericorum electio — C. Vita cleiricorum canonica — D. De regula rigoris disciplinae et miseirciordiae in puniendis clericis non canonicis observanda — Conclusio.
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Nasiłowski, Kazimierz. "Opinia Rufina o władzy kapłańskiej i sakramentach." Prawo Kanoniczne 32, no. 3-4 (December 10, 1989): 157–268. http://dx.doi.org/10.21697/pk.1989.32.3-4.07.
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De sacratmentis tempore ordinationis relativae, quae vocatur, extra Ecclesiam celebratis tres sunt usque ad diem hodiexnum doctorum sentenitiae, quae - u t plura non dicam - ita ex primi possunt: Alii affirmant Ecclesiae catholicae hac in re traditionem simplicem fuisse eam que traddtioni hodiernae similem. Illius enim temporis Ecclesia sacramenta in eiusd m forma foris celebrata vera esse docebat ad eorundem vim internam quod aitinet.
Alii vero contrarium affirmant dicentes Ecclesiam docuisse sacramenta extra eam celebrata prorsus nulla esse. Alii denique dicunt Ecclesiae illius temporis traditionem variam et diversam fuisse atque inconstantem et vacillantem: sacramenta enim foris celebrata aliquando vera, aliquando autem prorsus nulla agnoscebantur.
Omnes, quas dixi, opiniones Decreto Gratiani fulciuntur aut fulciri conantur auctoritatum periodi ordinationis relativae collection amplissima. Tota tamen haec collectio recta ratione ac via numquam examinata est. Igitur omnino recte dicit Sohm Decretum Gratiani librum esse septem sigillis occlusum ita doctis temporis recentioris , ut doctis exeuntis saeculi duodecimi, eumque usque in diem hodiernum non apertum manere ad intelligendum. Idcirco mirum non est, si his de causis omnium illarum opinionum fautoribus argumenta desint ad eas accurate probandas apta.
His etiam de causis ceterisque multis Decretum Gratiani longae inquisitioni nobis erat. Quae autem ex inquisitione hac efficiuntur in foliis trimestribus, quibus titulus Prawo Kanoniczne (Ius Canonicum ), annis 1980-1985 et 1988 partim edita sunt. Ibi primam ex enumerates opinionem rectam, dmas autem ceteras prorsus falsas esse probavimus longaevam illam depotestate sacerdotali et vi sacramentorum foris celebratorum controversiam dirimentes.
Hoc modo ad quaestionem ventum est de falsarum illarum opinionum fonte atque origine. Et apparuit primum sententiae auctorem, utriusque, quam diximus, falisae opinionis similis, Rufinum fuisse, cuius cuncta de potestate sacerdotali et sacramentis doctrina in disputatione nunc edita explicata est. Singulis autem disputationis huius partibus tituli sunt hii: I. De potestate sacerdotali eiusque fundamentis - A. De potestatesacramentali et potestate non sacramentali - 1. De potestatis sacerdotalis distinctione - a. De significatione nominis „usus o fficii” - b. De potestatis sacerdotalis fundamentis exemplo potestatis iudicis illustratis - 2. De antiquae artis vocabulis a decretistis simpliciori modo reddendis - B. De officiis ordinum et officiis administrationis - C. De ordinatione et institutione - D. De ordinatione et licentia ordinem exsequeindi - E. De primatu potestatis Romani Pontificis - 1. Rufini sententia - 2. De primatus fundamentis - F. De rigoris et misericordiae regulis - II. De sacramentis - A. De sacramentis dignitatis - 1. D e ordinatione sine titulo et ordinatione a non suo episcopo facta — 2. De ordinatione ab episcopis haereticis facta - a. De significatione auctoiritatis Urbani II a Rufino explicatae - b. De significtione auctoritatis Innocenti I a Rufino exiplicatae - c. De Rufini opinione cum Gratiani sententia comparata - 3. De ordine ab episcopis excommunicatis collato — B. De sacramemtis necessitatis et desacramentis necessitatis simul et dignitatis — 1. De baptismo - 2. De confirmatione et Eucharistia - C. De Rufino opinionis auctore de nulla vi sacramentorum ab aliquibus haereticis vel excomuniicatis celebratorum.
Ea vero, quae ex disputatione hac perspicua sunt, paucis ita exprimi possunt: Rufinuse vocabulorum nominum atque notionum, in auctoritatibus Decreti Gratianei contentarum, explicationes permultas posuit easque non solum simplices, sed etiam binas vel ternas. Item Gratianeam potestatum sacerdotalium notionem simpliciorem latius expdicavit atque earundem potestatum varia fundamenta deserte indicavit. Et in his eisque similibus Rufinus laudandus est. Attamen aliquarum Decreti Gratia ni auctoritatum earumque maioris momenti falsam ponens explicationem, et non satis attendens rectam dicendi rationem ac viam Gratiani, eiusdem verae sententiae Rufinus propriam eamque falsam opposuit opinionem, de nullis videlicet sacramentis ab aliquibus haereticis foris celebratiis. Et in hoc Rufinus non minimam reprehensionem meretur. Indicavimus etiam omnium sive antiquorum sive rece ntiorum Decreti Gratiani explanatorum, similem de sacramentis sententiam affirmantium, principem atque patrem quedam Rufinum esse.
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Szczych, Jan. "Modlitwa święceń biskupa (studium liturgiczno-teologiczne)." Ruch Biblijny i Liturgiczny 63, no. 3 (September 30, 2010): 197. http://dx.doi.org/10.21906/rbl.172.
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The bishop’s ordination prayer derives from Traditio Apostolica (3th century). This prayer had been re-instated to the latin liturgy of the Church after the Second Vatican Council. Its structure contains the anamnesis, the call, the part of the intercede and the enlogize. Detailed content’s analysis of the prex ordinationis episcopi allows deeply substantiate of the purpose and sense of the bishop’s mission in the Church. Only God calls up the chosen one to attend the bishop’s service. When the elect receives the gift of the Holy Spirit, the ordained bishop will comes about superior of the God’s people who are entrusting him and will actualize the topflight priesthood. The mainspring of the bishop’s ordination prayer had been inscribed to the trend of the Church’s Instruction, particularly expressed by the Vaticanum II. Contemporary successor of the Apostles guides the God’s sheep-fold and as the minister of the Christ’s mysteries fulfils the Christ’s work of redemption.
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Pastuszko, Marian. "Wstępne warunki święceń (kanony : 1033-1039)." Prawo Kanoniczne 45, no. 1-2 (June 15, 2002): 95–192. http://dx.doi.org/10.21697/pk.2002.45.1-2.03.
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Studium hoc proemio, parte principali et conclusione constat. In proemio canones 1033-1039 Codicis Iuris Canonici Ioannis - Pauli II Papae obiectum huius studii, esse, dicitur. Pars principalis studii in novem particulas subdividitur. 1. Qui recepit sacramentum confirmationis, licite ad ordines promovetur (can. 1033). 2. Ad diaconatum vel presbyteratum aspirans ordinetur qui adscriptionem inter candidatos obtinuit, post praeviam suam petitionem propria manu exaratam, atque ab episcopo proprio vel superiore maiore instituti religiosi clericalis inscriptis exaratam (can. 1034 §§ 1-2). 3. Requiritur ut ministeria lectoris et acolythi receperit et per congruum tempus exercuerit, antequam quis ad diaconatum sive permanentem sive transeuntem promoveatur (can. 1035 § 1). 4. Inter acolythatus et diaconatus collationem interstitiae intercedant sex saltemmensium (can. 1035 § 2). 5. Candidatus petens ordinationem, ut ad ordinem diaconatus aut presbyteratus promoveri possit, episcopo proprio aut superiori maiori declarationem tradat propria manu exaratam qua testificetur, se sponte ac libere, ordinem suscepturum atque in ministerio ecclesiastico perpetuo mancipaturum esse (can. 1036). 6. Promovendus ad diaconatum permanentem, qui non sit uxoratus, item que promovendus ad diaconatum transeutem, ad ordinem diaconatus non admittatur, nisi coram Deo et Ecclesia obligationem caelibatus assumpserit, aut votum perpetuum castitatis in instituto religioso emiserit (can. 1037). 7. Diaconus, qui ad presbyteratum promoveri renuat, nisi impedimento detineatur canonico aliave gravi de causa, de iudicio episcopi aut superioris maioris aestimanda, ab ordinis recepti exercitio prohiberi non potest (can. 1038). 8. Omnis qui ad aliquem ordinem promovendus est, exercitiis spiritualibus vacet per quinque saltem dies, loco et modo ab ordinario determinatis (can. 1039). 9. Pro clericis saecularibus titulus canonicus est titulus beneficii, eoque deficiente, patrimonii aut pensionis (can. 979 § 1 CIC 1917 an.). Pro regularibus titulus canonicus est sollemnis religiosa profesio seu titulus, ut dicitur, paupertatis (can. 982 § 1 CIC 1917 an.). Coetus studiorum de sacramentis, in sessione dd. 6-10 februarii 1978 habita, statuit ut totus canon 222 Schematis documenti pontificii quo disciplina de Sacramentis recognoscitur, Typis Polyglottis Vaticani 1975, supprimatur. Etenim institutum tituli ordinationis est obsoletum et qui altari ministrat debet de altari vivere [Communicationes 10 (1978) n. 2, p. 195].
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Pastuszko, Marian. "Przyjmujący święcenia (kanony 1024-1025)." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 71–110. http://dx.doi.org/10.21697/pk.2001.44.1-2.05.
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Studium hoc proemio, parte principali et conclusione constat. In proemio dicitur hac in dissertatiuncula de canonibus 1024 - 1025 tractari. Pars principalis in tria particula subdividitur, nempe: 1. De ordinando in iure vetere, seu a Christo Domino usque ad Codicem Iuris Canonici Pio-Benedictinum de 1917 anno. In primis Ecclesiae saeculis quidam haeretici seu papuzani seu quintilliani docebant feminas sacerdotio idoneas esse. Eorum opiniones Ireneus, Epiphanius, et Augustinus inter haereses computant. Can. 19 Concilii Nicaeni, can. 11 Concilii Laodicensis dicunt feminas sacrae odrinationis incapaces esse. Secundum can. 2 Concilii Nemausensis (394 anni): Illud etiam a quibusdam suggestum est, ut, contra apostolicam disciplinam, incognito usque in hoc tempus, in ministerium feminae nescio quo loco leviticum videantur assumptae: quod quidem, quia indecens est, non admittit ecclesiastica disciplina: et contra rationem facta talis ordinatio destruatur: providendum ne quis sibi hoc ultra praesumat. Similitter statutum est in Conciliis: Arausicano I, Epaonensi, Aurelianensi II, Turonico II et Parisiensi (anno 829). Quae capita conciliorum in Decretum Magistri Gratiani assumpta sunt. Quod Decretum in scholis usitatum est usque ad Codicem luris Canonici Pio-Benedictinum. 2. Can 968 Codicis luris Canonici dicit: sacram ordinationem valide recipit solus vir baptizatus: licite autem, qui ad normam sacrorum canonum debitis qualitatibus, iudicio ordinarii, praeditus sit, neque ulla detineatur irregularitate aliove impedimento. Sacra Congregatio pro Doctrina Fidei in declaratione Inter insigniores, diei 15 octobris 1976 anni mandatum exequens a Beatissimo Patre acceptum, explicavit sibi non agnoscere adimittendi mulieres ad sacerdotalem ordinationem; atque aestimat oportere, pro praesentibus adiunctis, ut in luce clariore ponat hanc doctrinam, quae dolenter forsitan a quibusdam percipiatur, unde tam en oriens bonum paulatim discernetur, quippe quae conferre possit ad respectiva viri ac mulieris munera altius investiganda [ AAS 69 (1977) 100]. 3. Can. 1024 Codicis luris Canonici Papae Ioannis Pauli II sonat: sacram ordinationem valide recipit solus vir baptisatus. Iuxta can. 1025 §1 ad licite ordines presbyteratus vel diaconatus conferendos requiritur, ut candidatus, probatione ad normam iuris peracta, debitis qualitatibus iudicio proprii episcopi aut superioris maioris competentis praeditus sit, nulla detineatur irregularitate nulloque impedimento. Papa Joannes Paulus II in epistola apostolica Ordinatio sacerdotalis diei 22 maii 1994 anni confirmavit doctrinam Ecclesiae de mulieribus non ordinandis. Congregatio pro Doctrina Fidei publicavit responsum ad dubium circa doctrinam epistolae apostolicae Ordinatio sacerdotalis die 25 octobris 1995 anni. Sub fine articuli can. 754 Codicis Canonum Ecclesiarum Orientalium exponitur.
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Ebbinghaus, Ernst A. "The date of Wulfila's episcopal ordination." Neophilologus 75, no. 2 (April 1991): 311–13. http://dx.doi.org/10.1007/bf02398483.
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Davis, Virginia. "Irish clergy in late medieval England." Irish Historical Studies 32, no. 126 (November 2000): 145–60. http://dx.doi.org/10.1017/s0021121400014814.
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This article examines a hitherto unexplored source for the history of the Irish clergy in England — English episcopal ordination lists — to see what they can reveal about Irish clergy in medieval England: their geographic origins, their numbers and, less tangibly, their motivation both for coming to England and for remaining there.Episcopal ordination lists survive, with gaps, for most English dioceses from the later thirteenth century onwards and are the formal records of the diocesan ordination ceremonies held quarterly by bishops or their suffragans, at which men wishing to be ordained to the priesthood were ordained successively to the orders of acolyte, subdeacon, deacon and priest. The ordination lists can add substantially to our knowledge of the vast mass of the medieval clergy, especially the unbeneficed, who frequently remain almost hidden from the historian. Episcopal ordination lists detail information such as the date and place of ordination, the ordinand’s diocese of origin, and occasionally a more precise place of origin and educational qualifications. If the candidate for ordination belonged to a religious order, usually this order and the actual house to which he was attached are listed. Thus these lists can provide a substantial corpus of information, particularly since every member of the clergy ought to be included in the ordination lists as they climbed the ranks of the clerical hierarchy; the same information should be available for everybody, whether they later became an archbishop or found themselves scratching out a living as an underpaid vicar or an unbeneficed mass priest. Over the last few years the computerisation of this material has produced a database of English medieval clergy drawn from the contents of surviving English episcopal ordination lists.
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Adam, Will. "Women Bishops and the Recognition of Orders." Ecclesiastical Law Journal 16, no. 2 (January 28, 2014): 187–90. http://dx.doi.org/10.1017/s0956618x13001191.
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The autumn of 2013 saw two landmark decisions in the Anglican churches of the British Isles. On 12 September 2013 the Governing Body of the Church in Wales voted in favour of legislation to permit the ordination of women as bishops. On 20 September 2013 it was announced that on the previous day the Revd Patricia Storey had been elected as Bishop of Meath and Kildare. She was duly consecrated on 30 November 2013 and enthroned in her two cathedrals in early December. The Scottish Episcopal Church permits the ordination of women to the episcopate, but to date none has been elected to an episcopal see.
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THORNTON, DAVID E. "How Useful are Episcopal Ordination Lists as a Source for Medieval English Monastic History?" Journal of Ecclesiastical History 69, no. 3 (July 2018): 493–530. http://dx.doi.org/10.1017/s0022046918000611.
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This article evaluates ordination lists preserved in bishops’ registers from late medieval England as evidence for the monastic orders, with special reference to religious houses in the diocese of Worcester, from 1300 to 1540. By comparing almost 7,000 ordination records collected from registers from Worcester and neighbouring dioceses with 178 ‘conventual’ lists, it is concluded that over 25 per cent of monks and canons are not named in the extant ordination lists. Over half of these omissions are arguably due to structural gaps in the surviving ordination lists, but other, non-structural factors may also have contributed.
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Nasiłowski, Kazimierz. "Z problematyki okresu święceń relatywnych." Prawo Kanoniczne 28, no. 1-2 (June 5, 1985): 97–208. http://dx.doi.org/10.21697/pk.1985.28.1-2.08.
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lam tem pore ordinatioinis relativae, uti aiunt, duae vigefoant opiiniiones ad saeerdoitalliis potastatis non 'saeramentaliis ddversa fundam enta spectaintes. Optaiomi nam que de ordinationis effectu non solumgrataam, ve,rum etiam sacerdotalem potestatem mein secram entalemeam que amissibiliam com prehendente Innocentius I et Concilium Chalcedonense m anifesto favebanit. Opinio haec instituti ordinationis relativae fautorum propria erat.A ltera opiniio earum erat, qui — ut A ugustinus eique adhaerensA nastasius II — e x Ecclesiae voluntate pendentem potestatem monsacram entalem agnoscentes eam matione effectus ordinationis maniifesto com prehendere megügebarafc. Hulilc opimiioni sive consulto sive inconsulte ab Augustino propagatae Innocentius I sese opposuit. Ut enimex effatis A ugustini cum Innocentii I effatis a nobis in unum collectis patet, Pontifex iste Roimanus opiinionis Augus/tiilnii non solum nonera t ignarus, verum etiam eam carrexit et em endavit. Haec tam eaPontifieis Rom ani cum Episcopio H ipponensi dlisisenisiio viris doctis tem pore ordinationis ab.solutae soribentibus usque adhuc liigmota erait.Opinionds Augustiinli ab Innocentiio I facta reprehensio atque em endatio diiseiplinam ordilnatiionis relaitivae m ultum corrobioiravit. Ipsa ta rnen quaiestio de potastatis sacerdotalis inan isactraroentalis proximiiisfundam entis seu de niotione non saoram entalis effectus ordinationisfinita non est. V erum Concilium Chalcedonense anno 541 habitumlegem tu lit ordioatitonem absiolutam prohibantem atque siämoniiace ordinaitos ex su a ordinatione nihil protficeire et a diginiitate per negotiationem quaesita alianos esse debere staituens eo ipso dieöisiionem InnocentiiI quodaim modo cotniiirmiavit, sed iam ruan m ultos post aininois A nastasius II, Pontifex Rom anus, ordinationem ab Accacio dam nato factamparfectionem suae virtu tis obtirnuisse generali quodam modo affiirmanset airgumenitiis probans ex scir.iptiis A ugustini liäte fuseq-ue deprom ptisnoin iimmerito ad illius opmionem revetrsus fulisse iiiudicandus est.Hoc modo inchoata ab Augustino opinio, in disciiiplina ordinationisrelativae iinfirrnanda oomsistens, lomgius parmainens perspici poteist slivein legisliationie ecclesiastical, u t exem plum habem us in A nastasii II decisione, quam dixiiimus, sive in iipsa oirdfaationiiis absolutae oonsuetudfiinequam quam usque ad itempus U-rba:ni II aoriter ireprehensa et expugnata, numquam tarnen devicta.
Im m utatio âigitur d'iscipliinae oxdlilnaitionis relativaie im. system a ordiinatiioois absolutae brevi tempoire po;st canfectionem Dacneti Gratiarai fa cta quasi ex inopinaito nom acciidit, sed longo tem pore praeparatoatur.E xtrem a autem isystematlils ordinatianäs relativae quasli tutoa G ratianusfuit, qui Augustiino et Ainaistaisiio II sese ©ppomens eoisque im tantumreprehendit, in quantum raifciioine habita systsm atis tuinc vigentis et decSsionum Innocentii I atque Conciliili Chaleedonetnisiis reapse necesse videbatur.Facta autem com m utatione system atic ardiinationiis relativae in system a ordiinattilonis aibsolutae iipsa quoque antiquae ordliiniationis notiloadeo oblivdlomi data est, u t Correctoras Rom ani nequie dissieosionemInnocentii I cum Auigustino h atitam perspexerint, neque reprahensionemopinionis A ugustin! et Aniastaisii II a G ratiano factaim com prehenderint.Q uapropter M agister ordiinatiionem ireliativam iuste defendes iiniustaC orrectorum rsprehensione affioitur. Opiiniio enim A ugustini eiiusquieasseclae Anaisitaaili) II notiionis ordiinatiocniis absolutae, ergo et notiionistem pore Carrectonrum R om anorum viiigentiis, proprior erat, quam notiloordinationis relativae laib Imnocentio I, Comcilio Cbalcedonensii, eit aG ratiano defenaa.Haec omraia ex iequisliltione nostra fuse lateque pateint, in qua enarravim us opinionem Augusitiini et opiinicmem Iruniocentii I. Deinde collatis in unum A ugustini .ert Innocenfcili I effatlis ad rem nsostaam spectaintitous demorustraviimus Pontificem ilium Romamum decisione isua respoosium Augustiino dedisse ekisq.ue opinionem correxisse atque ernendasse. Item Comcilü Chailcedonensis explicavimuis statuta,, quae ad problem a recte diiudicandum m ultum valent. D enique enarravim us, quidde opiniiane Augusitini et Aniastaisii II G ratianus senseiritt decisionifousInnocentii I et Concilii Chalcedonensis canonibus nixus, quem ab iniusta C orrectorum Rom anorum reprehensiiione vindiieavimus.
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Turner, Roger. "Bonds of Discord: Alternative Episcopal Oversight Examined in the Light of the Nonjurring Consecrations." Ecclesiastical Law Journal 3, no. 17 (July 1995): 398–409. http://dx.doi.org/10.1017/s0956618x00000405.
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In this paper I offer some warnings regarding the scheme for alternative episcopal oversight now embodied in the Act of Synod passed by the House of Bishops and published as Appendix B to Ordination of Women to the Priesthood: Pastoral Arrangements. These arrangements provide sacramental care as well as oversight for opponents of the ordination of women to the priesthood. Furthermore, the scheme is intended to serve two purposes: first, to safeguard the position of bishops and other clergy opposed to women's ordination; secondly, to ensure a continuity of such bishops and clergy. That the scheme is flawed becomes apparent when one examines it in the light of an arrangement devised at the end of the 17th century. The arrangement had been intended to secure the episcopal oversight of the body, both clerical and lay, which separated itself from the Church of England in 1690–91. The separation stemmed from its members feeling themselves unable to take the oaths of allegiance to William and Mary; hence the term ‘Nonjurors’.
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Power, David N. "Episcopal Ordination and Ecclesial Consensus by Sharon L. McMillan." Jurist: Studies in Church Law and Ministry 67, no. 1 (2007): 275–77. http://dx.doi.org/10.1353/jur.2007.0038.
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Kiss, Endre. "Márton Áron miért Kolozsváron szenteltette magát püspökké?" Studia Theologica Transsylvaniensia 23, no. 1 (June 10, 2020): 25–34. http://dx.doi.org/10.52258/stthtr.2020.1.02.
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Áron Márton was ordained bishop of Alba Iulia on 12 February 1939 in St. Michael’s Church in Cluj-Napoca, where he had been introduced as the new parish priest only three months earlier. Even today, the question of why his episcopal ordination took place in Cluj-Napoca and not in Alba Iulia remains unanswered. In the foreword of “Imacsokrok Márton Áron püspöknek a Gyulafehérvári Főegyházmegyei Levéltár gyűjteményében” (“Spiritual Bouquets to bishop Áron Márton in the Archdiocesan Archives of Alba Iulia”), published at the end of 2020, bishop emeritus Msgr. Dr. György Jakubinyi answered this question in one sentence: “The most probable reason for the episcopal ordination in Cluj-Napoca appears to be the attachment of the new bishop to the place of his previous pastoral activity,” that is, to Cluj- Napoca. In this study, I try to give a more detailed answer to the question of the place of Áron Márton’s consecration.
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Krakowiak, Czesław. "Posługiwanie biskupów, prezbiterów i diakonów w pismach Ojców Kościoła do V wieku." Vox Patrum 52, no. 1 (June 15, 2008): 513–30. http://dx.doi.org/10.31743/vp.8886.
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L’autore di quest’articolo richiama la nostra attenzione sulla terminologia che si usava per descrivere il servizio dei superiori istituiti dagli Apostoli nelle prime comunita cristiane: episcopi, presbiteri, diaconi, praepositi. All'inizio non si usavano le parole hiereus e sacerdos. Tale terminologia appare gia in Didache e, poi, negli scritti dei Padri della Chiesa sia nelPOriente che nelPOccidente: da Clemente Romano, Ignazio da Antiochia, Policarpo, Clemente d’Alessandria, Cipriano, Ippolito Romano, Origene, Giovanni Crisostomo, Ambrogio, Agostino. II servizio di „superiori della Chiesa” consisteva nella predicazione del Vangelo, nella celebrazione di liturgie e nella guida di tutta la vita religiosa della comunita e di disciplina secondo le regole della Chiesa. In questo periodo si forma l'ordo clericorum nel quale si entrava tramite l'ordinazione (ordinatio episcopi, presbiteri, diaconi). Con i vescovi che erano al giuda delle Chiese locali, nell'adempimento alla loro missione, collaboravano presbiteri e diaconi, formando il consiglio ecclesiale. I chierici di gradi inferiori (ordines minores) erano al servizio di vescovi e di tutta la comunita dei credenti.
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Haigh, Christopher. "Conscience and Conformity: Some Moral Dilemmas in Seventeenth-Century England." Journal of Anglican Studies 11, no. 1 (February 1, 2013): 65–83. http://dx.doi.org/10.1017/s174035531200037x.
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AbstractThis paper considers how issues of conscience might be considered in seventeenth-century England. It looks at how some of the moral problems arising from the restoration of an episcopal Church of England in 1660 were debated, and focuses on the response of the clergy to the demands for conformity to the Book of Common Prayer, renunciation of the Solemn League and Covenant, and episcopal ordination. A large number of books were published on these subjects, and contemporary diaries show that ministers read these books and discussed the problems among themselves, in reaching difficult and often painful decisions.
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Fincham, K., and S. Taylor. "Vital Statistics: Episcopal Ordination and Ordinands in England, 1646-60." English Historical Review CXXVI, no. 519 (April 1, 2011): 319–44. http://dx.doi.org/10.1093/ehr/cer075.
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Sztafrowski, Edward. "W sprawie układu materiału w księdze drugiej Kodeksu Jana Pawła II." Prawo Kanoniczne 32, no. 1-2 (June 5, 1989): 59–77. http://dx.doi.org/10.21697/pk.1989.32.1-2.04.
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Ordo systematicus cuiuscuiusque collectionis res magni momenti constituitur. Longum et multis in modificationibus dives erat iter, quo divisio materiae hoc in libro, subsequentibus schematibus transiit, donec in novo Codice ultimam formam induit. Ex his conatibus una ex parte maxima diligentia et cura Pontificiae Commissionis, ut divisio materiae, in quantum fieri possit, optima sit, ex altera vero ipsam rem revera quam maxime difficilis esse, apparet. Auctor huius articuli hoc sibi proposuit, ut non solum simplicem informationem de itinere ordinis systematici illius Libri praesentare, sed etiam aliquam criticam aestimationem ac nonnulae alternativae propositiones proponere vult. Tota materia sic disposita est: I. Priora schemata, II. Schema de anno 1977, III. Schemata 1980 et 1982 a., IV. Ordo systematicus in Codice Ioannis Pauli II. En una ex propositionibus aliae divisionis partis saecundae Libri de Populo Dei De Ecclesiae contitutione hierarchica: Sectio I — De regimine Ecclesiae universae, tit. I. De Romano Pontifice deque Collegoi Episcoporum (c. I. De Romano Pontifice et c. II. De Collegio Episcoporum), tit. II. De Romani Pontificis in munere pastorali cooperatoribus (c. I. De Synodo Episcoporum etc., ut in Codice). Sectio II — De regimine Ecclesiarum particularium, tit. I. De Ecclesiis particularibus et de Episcopis (c. I. De Ecclesiis particularibus et c. II. De Episcopis in genere), tit. II. De Ecclesiarum particularium coetibus (ut in Codice), tit. III. De Episcopis dioecesanis, tit. IV. De Episcopis coadiutoribus et auxiliaribus, tit. V. De sede impedita et de sede vacante, tit. VI. De interna ordinatione Ecclesiarum particularium (c. I. De synodo dioecesana ... ut in Codice, c. IX. De diaconis permamenter constitutis).
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SHUVE, KARL. "The Episcopal Career of Gregory of Elvira." Journal of Ecclesiastical History 65, no. 2 (March 13, 2014): 247–62. http://dx.doi.org/10.1017/s002204691300256x.
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The writings of Gregory of Elvira are among the most important sources for understanding early Latin biblical exegesis as well as the culture and theology of the Spanish Church in the fourth century. The paucity of ancient sources on Gregory's episcopal career, however, renders a proper assessment of these works difficult, and he has not been well served by historians. In this essay, I propose a modified account of Gregory's life and career, arguing that the dates of his birth, ordination and death are fixed later than they should be and that his involvement with the ‘Luciferians’ has been significantly overestimated.
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Sinai, Nicolai. "Muḥammad as an Episcopal Figure." Arabica 65, no. 1-2 (February 27, 2018): 1–30. http://dx.doi.org/10.1163/15700585-12341480.
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Abstract The Medinan stratum of the Qurʾān ascribes to Muḥammad a noticeably elevated status and a far wider range of functions than the earlier Meccan layer. Although this shift may well have responded to, and been facilitated by, historical circumstances, it is nonetheless appropriate to inquire whether specific aspects of it might be drawing on pre-Qurʾānic precedents. I argue that the Christian episcopate, arguably the most widespread type of urban religious leadership in late antiquity, yields a surprising number of close overlaps with the Medinan presentation of the function and authority of Muḥammad. In tandem with this assessment, however, the article also considers important differences between the figure of Muḥammad and that of the Christian bishop. The most important such divergence consists in the fact that the Qurʾānic Messenger, unlike a Christian bishop, does not owe his authority to ordination by an ecclesiastical hierarchy: Muḥammad does not occupy an office that imparts authority independently of the person occupying it.
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BRENT, ALLEN. "Cyprian's Reconstruction of the Martyr Tradition." Journal of Ecclesiastical History 53, no. 2 (April 2002): 241–68. http://dx.doi.org/10.1017/s0022046902002555.
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Cyprian attacked the claim of the confessing martyr to give absolution independent of the more formal authority of a bishop on the grounds that this practice was radically new. But Cyprian ignored the antiquity of the martyr tradition. The act of confession that involved acute physical suffering had itself been sufficient for ordination earlier, just as it had been sufficient to replace baptism. Reconciliation of an apostate previously took place by offering and giving the eucharist without a separate, episcopal act in the form of imposition of hands. Cyprian's case thus rested on a fundamental reinterpretation of the theology of martyrdom in the interests of extending episcopal control into new areas of church life.
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Posternak, Andrey. "The First Women’s ordination in the Episcopal Church of the 1970s." St.Tikhons' University Review 62, no. 1 (February 28, 2015): 125–34. http://dx.doi.org/10.15382/sturii201562.125-134.
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Brennan, Brian. "“Episcopae”: Bishops' Wives Viewed in Sixth-Century Gaul." Church History 54, no. 3 (September 1985): 311–23. http://dx.doi.org/10.2307/3165657.
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The sixth-century Gallic episcopacy contained within its ranks three distinct groups of men. The first group comprised those who had come to the episcopacy from a monastic background; the tradition of the monk-bishop, nurtured in the fifth century by the monastery of Lérins, was still strong, particularly in southern Gaul. The second group consisted of men who, although celibate, were not monks. The third group was composed of married clerics who at the time of ordination had taken a vow of sexual continence. Since source material for this period is comparatively scanty and many bishops are little more than names to us, we have no means by which to establish the proportion of men in the Gallic episcopacy who fit in this third category.1 The most we can say is that the married bishop was a familiar figure in the Merovingian church.
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Podmore, Colin. "The Baptismal Revolution in the American Episcopal Church: Baptismal Ecclesiology and the Baptismal Covenant." Ecclesiology 6, no. 1 (2010): 8–38. http://dx.doi.org/10.1163/174413609x12549868039767.
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AbstractThe Episcopal Church has come to espouse a developed form of baptismal ecclesiology, in which all laypersons are believed to be ministers by virtue of their baptism and the ordained ministry is understood as a particular form of the ministry of all the baptized. The adoption of the 1979 Book of Common Prayer was significant for this. Also included in that book was a 'Baptismal Covenant' that has come to be seen as an iconic statement of the Episcopal Church's commitment to social action and 'inclusion'. This article documents the genesis and content of this developed form of baptismal ecclesiology and of the Baptismal Covenant, highlights their relevance for the ordination of women to the priesthood, and points to their significance for the moral and ecclesiological aspects of the current crisis in the Anglican Communion. Comparison is made with the ecclesiology of the Church of England, as expressed in its liturgy and in relevant reports.
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HAINES, ROY MARTIN. "Winchester Diocese under John Stratford, 1323–1333." Journal of Ecclesiastical History 64, no. 2 (April 2013): 277–95. http://dx.doi.org/10.1017/s0022046912003697.
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The intention of this article is to examine the principal features of John Stratford's Winchester episcopal register (Hampshire Record Office, 21M65/A1/5), recently edited for the Surrey Record Society, and hence to consider Stratford's reputation as a diocesan bishop insofar as this is determinable. Frequent absences on royal business, often abroad, are meticulously recorded, necessitating competent ‘central administration’ and a well-qualified and trusted familia. Both of these are in evidence. The impression given is of an efficiently run diocese with a surprising amount of pastoral work, particularly ordinations and visitation of monasteries, being performed by the bishop in person.
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Hamilton, Sarah. "Educating the Local Clergy,c.900–c.1150." Studies in Church History 55 (June 2019): 83–113. http://dx.doi.org/10.1017/stc.2018.16.
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Scholars interested in those medieval clergy charged with the delivery of pastoral care have highlighted the flourishing of reforming movements in the ninth and thirteenth centuries. Thus the period between the fall of the Carolingian empire and the beginnings of the so-called pastoral revolution is generally viewed as one of episcopal neglect. Focusing on case studies drawn from the Carolingian heartlands of north-east Frankia and Lotharingia, as well as what had been the more peripheral regions of northern Italy and southern England, this article offers a revised interpretation of the education of the local clergy in the post-Carolingian world. Exploring the ways in which higher churchmen sought to innovate on the texts they inherited from their Carolingian predecessors, it demonstrates how they paid considerable attention to the preparation and ordination of suitable candidates, to the instruction and monitoring of local clergy through attendance at diocesan synods and local episcopal visitations, and to the provision of suitable texts to support local churchmen in the delivery of pastoral care.
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Avis, Paul. "Bishops in Communion? The Unity of the Episcopate, the Unity of the Diocese and the Unity of the Church." Ecclesiology 13, no. 3 (September 23, 2017): 299–323. http://dx.doi.org/10.1163/17455316-01303003.
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This article addresses the current state of ecclesiological dissonance in the Church of England and analyses the theological and pastoral issues that are at stake. It tackles the two ecclesiological anomalies that now face the church and compromise its received polity. (a) The College of Bishops includes bishops who are unable to recognise the priestly and episcopal orders of their female colleagues and are unable to be in full sacramental communion with them. This situation raises the question of the ecclesial integrity of the College of Bishops: is there now a single College? (b) Some bishops are unable in conscience to recognise the priestly ordination of some clergy – male as well as female – within their diocese because these clergy are female or have been ordained by a female bishop. Is it possible for the bishop, in that situation, to exercise a full episcopal ministry in relation to those female clergy? The article goes on to explore, by means of the concepts of reception, economy and charity, whether a modus vivendi is possible that would enable the Church of England to live with these two anomalies with theological integrity.
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Tarasov, Arkadiy E. "Holy Martyr Pitirim of Perm: Notes on the Bishop’s Biography and Veneration (15th–16th cc.)." Slovene 9, no. 2 (2020): 395–416. http://dx.doi.org/10.31168/2305-6754.2020.9.2.7.
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The paper deals with three aspects of the biography of the holy martyr Pitirim of Perm († 1455): the place of his original monastic feat, the time and circumstances of the bishop's ordination, and his veneration in the Kirillo-Belozersky monastery after death. The first and third aspects are closely related. According to the author, a number of testimonies of the bishop’s veneration in the Kirillo-Belozersky monastery in the 15th–16th centuries (the presence of his hagiography here, a tradition of records of his martyrdom) may indicate that his tonsure took place in this monastery and confirms the testimony of the Life of the Holy Martyr regarding his teacher, “a certain great elder, Cyril by name”. The veneration of Pitirim of Perm in the Kirillo-Belozersky monastery could have been initiated by Bishop Philotheos of Perm, who retired there. Philotheos was careful to preserve the memory of his predecessors at the episcopal cathedra. Concerning the time and circumstances of Pitirim of Perm's ordination as bishop, the author argues for the authenticity of the dates found in the Vychegod-Vymsky chronicle placing the ordination under 6952 (1443/1444) and his death under 6963 (1454/1455). The bishop’s consecration could have been performed with the participation of Bishop Ephraim of Rostov and Bishop Jonah of Ryazan, and Vladyka (Bishop) Ephraim should have led the consecration. The Life of Pitirim's reference to his consecration by Jonah, who was already a metropolitan, may reflect the need to legitimise the first autocephalous metropolitan during the church crisis of the late 1450s–1460s.
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Beozzo, José Oscar. "A ordenação presbiteral de homens casados e o celibato eclesiástico: Intervenções episcopais desaparecidas dos Acta Synodalia do Vaticano II. A retomada do tema no Sínodo Pan-amazônico." Revista Eclesiástica Brasileira 79, no. 313 (September 20, 2019): 349. http://dx.doi.org/10.29386/reb.v79i313.1878.
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Elucidar como e, nas entrelinhas, por que a documentação relativa a uma proposta de ordenação presbiteral de homens casados (viri probati), retirada da agenda conciliar, não consta nos Acta Synodaliado Vaticano II é o objetivo do presente ensaio. Essa elucidação veio à tona, graças ao acesso à documentação atinente à proposta e graças à reconstrução de seu itinerário. Na época, a proposta acabou vindo a público e causou notável ruído. Graças a esse percurso é possível recolocar as motivações pró e contra a ordenação de homens casados, fazendo-as ressoar no contexto da Igreja católica na atualidade. O tema está sendo explicitamente retomado nos preparativos do Sínodo Pan-amazônico.Abstract: The objective of the present essay is to explain why the documents related to a proposal for the presbyterial ordination of married men (viri probati) that were removed from the Council’s agenda, were not included in the Acta Synodalia of the Vatican II. This clarification has been viable due to the possibility of access to the documents relevant to the proposal and to the reconstruction of their path. At the time, the proposal was made available to the public and caused a very strong reaction. Thanks to this path it is possible to return to the motivations for and against married men’s ordination, making them reverberate in the present day’s Catholic Church. The theme is being explicitly dealt with once again in the preparations for the Pan-Amazonian Synod.Keywords: Vatican II Council; Priestly ordination of married men; Ecclesiastical celibacy; Pedro Paulo Koop; Pan-Amazonian Synod.
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Rosik, Christopher H., Tiffany Renteria, and Alyse Pittman. "Psychological Profiles of Individuals Seeking Ordination in the Episcopal or Presbyterian (PCUSA) Churches: Comparisons and Contrasts." Pastoral Psychology 61, no. 3 (September 8, 2011): 359–73. http://dx.doi.org/10.1007/s11089-011-0390-3.
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Kasten, Brigitte. "II. Kirchliche Zufluchtsorte im Frühmittelalter." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 138, no. 1 (June 1, 2021): 29–100. http://dx.doi.org/10.1515/zrgg-2021-0002.
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Abstract Church Spaces for Refugees in Early Medieval Ages. The paper deals with the spatial regulations of asylum. It shows that the spacious area of asylum of Late Antiquity was considerably reduced by many gentile Germanic kings. However, with the increasing Christianisation and the founding of monasteries and regional churches, the ability to grant asylum was extended to these churches, whereas in Late Antiquity in the Western Roman Empire, very likely only the episcopal churches – partly due to the lack of too many other churches – were qualified to grant asylum. In this way, a harmonization between profane and ecclesiastical places of refuge took place for just as “all” churches were (before?) all royal courts and not only the king’s residence were spaces of refuge. In the case of church spaces of refuge, it increasingly became a qualitative requirement that the church building or its parts (altar, gates etc.) had been sanctified by episcopal ordination. The reduction in the size of the asylum area did not initially go hand in hand with an impairment in the right of asylum. The bishop’s (priest’s) obligation to intercede or right to intercede was only levelled under emperor Charlemagne with reference to the competence of any worthy person to intercede.
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Slocum, Robert B. "A Soldier’s Faith: The Civil War Experiences and Reflections of William Porcher DuBose." Journal of Anglican Studies 16, no. 2 (August 6, 2018): 170–87. http://dx.doi.org/10.1017/s1740355318000232.
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AbstractThe noted Episcopal theologian William Porcher DuBose was a seminarian when the American Civil War began. He was torn between continuing his studies for ordination and joining the Confederate Army. He felt duty bound to defend his homeland, and he served heroically, wounded in combat, and taken as a prisoner of war. Troubled by the senselessness and inhumanity of war, he was eventually ordained and served as a military chaplain. He devoted himself to faith and ministry when he realized his country and culture were lost. DuBose vividly presents his views on war and faith in his wartime correspondence with his fiancée and later wife Anne Barnwell Perroneau, and other writings. His experiences of loss and poverty were the basis for his theology of the cross and his understanding of the role of suffering in the Christian life, and he subsequently dedicated himself to faith, peace, and reconciliation.
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Pérez, Mariel. "Clérigos rurales, comunidades y formación de las estructuras parroquiales en la diócesis de León (siglos XI-XIII) = Rural Priests, Communities and the Development of the Parochial System in the Diocese of León (Eleventh to Thirteenth Centuries)." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 547. http://dx.doi.org/10.5944/etfiii.31.2018.20576.
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El presente artículo estudia el clero rural de la diócesis de León entre los siglos XI y XIII con el fin de profundizar nuestros conocimientos sobre las transformaciones sociales que implicó la formación de las estructuras parroquiales en el norte ibérico. El trabajo analiza los cambios que se produjeron en la relación entre el clero rural y las comunidades locales en las que ejercían el oficio religioso, tomando en consideración el desarrollo del poder episcopal sobre las iglesias locales y sus clérigos, los requisitos y procedimientos asociados a la ordenación clerical y el nombramiento eclesiástico, el rol que desempeñaban las comunidades rurales en la elección de los clérigos locales, y los conflictos que enfrentaron al clero diocesano con las comunidades por el control de las iglesias locales y sus clérigos.This paper examines the rural clergy of the diocese of León between the eleventh and thirteenth centuries in order to shed light on the social transformation resulting from the development of the parish system in northern Iberia. The study analyzes the changes in the relationship between rural priests and the local communities where they held office. This study takes into consideration the reinforcement of episcopal power over local churches and priests; requirements and procedures associated with clerical ordination and ecclesiastical appointment; the role played by rural communities in the election of their local priests; and the disputes between the diocesan clergy and the communities over the control of local churches and its priests.
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Miki, Mei. "A Church with Newly-Opened Doors: The Ordination of Women Priests in the Anglican-Episcopal Church of Japan." Japanese Journal of Religious Studies 43, no. 1 (June 20, 2017): 37–54. http://dx.doi.org/10.18874/jjrs.44.1.2017.37-54.
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Stunt, Timothy C. F. "Elitist Leadership and Congregational Participation Among Early Plymouth Brethren." Studies in Church History 42 (2006): 327–36. http://dx.doi.org/10.1017/s0424208400004058.
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When identifying the ‘catalyst for disaffection’ and the ‘trigger for individual secessions’ from the Establishment in the early nineteenth century, Grayson Carter recently concluded that ‘theological “extremism” was probably a more significant irritant than pastoral exasperation’. It is nevertheless evident that episcopal restraints on any ecclesiastical ‘irregularities’ and the dubious spiritual credentials of some of those controlling the appointment of both higher and lower clergy were also significant factors in the discontent of many who seceded in the 1830s. A quest for freedom from such constraints therefore often accompanied the special doctrinal emphases of those who would sooner or later quit the establishment. This was particularly true of the seceders known as the Plymouth Brethren whose congregations proliferated in the 1830s and ‘40s. With clerical ordination abandoned as unscriptural, their meetings came to be noted for spontaneous prayer and exhortation by any member of the congregation, but such an ‘institutionalizing’ of unprogrammed participation was liable to attract ‘free spirits’ whose orthodoxy and ‘manners’ could be questionable. This paper considers the way in which the precise doctrinal convictions and conservative social assumptions of such seceders could come into conflict with, and sometimes, at least for a while, keep at bay some of the elements unleashed by their professed desire for ecclesiastical freedom. Of particular interest is the interplay of social and doctrinal motivation.
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Vik, János. "On the Collegiality of the Episcopate in the Light of the Theology of the Second Vatican Council." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 66, no. 1 (June 30, 2021): 92–105. http://dx.doi.org/10.24193/theol.cath.latina.2021.lxvi.1.05.
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"The collegiality of the episcopate was a particular concern of the Second Vatican Council. Consequently, ordination always integrates the individual bishop into the college of bishops, so that the episcopal authority conferred on him personally can only be exercised as a member of this college. Through the exercise of the collegiality of the bishops, the synodality of the churches is also expressed. In this context, it can be stated that for centuries the universal Church understood itself as a community of the many local churches of equal theological rank, which were in communion with one another. In the first three centuries, the primacy of Rome in the communion was much more strongly connected with the entire Roman community and not with a person or an office. In the West, a new form of ecclesiastical self-understanding and self-realization established itself in the fifth century, in which the bishop of Rome with his office increasingly detached himself from his own church. This ultimately led to the development of a centralised papal church, which was predominant in the second millennium. Since the Second Vatican Council, the Pope has once again been seen primarily as the bishop of a local church, and only from there as the bearer of primacy, and therefore he remains visibly and concretely inserted into the collegiality of the bishops in the service of the synodality of the churches."
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Grebeniuk, Tatiana V., and Yuliya E. Shustova. "Printed Blank Forms of the Cyrillic Printed Letters of 1759 from Bishop of Pinsk and Turov George Bulgak in the Collection of the Russian State Library." Bibliotekovedenie [Russian Journal of Library Science] 70, no. 1 (June 1, 2021): 43–53. http://dx.doi.org/10.25281/0869-608x-2021-70-1-43-53.
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Printed Blank Forms are poorly studied historical sources. They were published in almost every printing house, often in large editions; however, due to the specifics of the purpose, they were poorly preserved. Many of the printed editions have not reached our days. You can learn about their existence from archival documents. A number of editions are known in a single copy. The Research Department of Rare Books (Book Museum) of the Russian State Library has two Printed Blank Forms. These are the Certificates of Ordination from the Bishop of Pinsk and Turov, George Bulgak. These are the only known copies of the editions. They were issued to priest Vasily Shemetil on July 15, 1759 in Pinsk and stamped with the Episcopal seal. They came from the Vilnius Public Library. Due to the small number of complex studies of such sources, the article provides the detailed description of them, reveals the content at the level of the edition (printed blank form) and the copy (handwritten text); for the first time there is undertaken publication of the texts of the certificates. Moreover, the authors consider the actual problems of the bibliographic description of these publications: different bibliographers (F.N. Dobryansky, A.I. Milovidov, G.Y. Golenchenko, Y.A. Labyntsev) described and attributed these editions differently (Mogilev and Suprasl were mentioned as the place of publication). Being unique sources, they attracted attention of bibliographers, but were not used at all by historians and other researchers of book culture. The authors come to the conclusion that the attribution of the publication of letters in the printing house of the Annunciation Monastery in Suprasl, proposed by Y.A. Labyntsev, looks the most convincing today. The study emphasizes the importance of the considered documents that are the only known examples of printed Greek Catholic Certificates of Ordination of the 18th century. Since the life and activity of Georgy Bulgak himself, who became the Archimandrite of the Annunciation Monastery in Suprasl, remains practically unexplored in Russian historiography, the article presents his biography, focuses on this period of his activity and his great contribution to the development of book publishing in the monastery printing house, which printed books in Slavic, Polish and Latin languages.
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Grebeniuk, Tatiana V., and Yuliya E. Shustova. "Printed Blank Forms of the Cyrillic Printed Letters of 1759 from Bishop of Pinsk and Turov George Bulgak in the Collection of the Russian State Library." Bibliotekovedenie [Russian Journal of Library Science] 70, no. 1 (June 1, 2021): 43–53. http://dx.doi.org/10.25281/0869-608x-2021-1-1-43-53.
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Printed Blank Forms are poorly studied historical sources. They were published in almost every printing house, often in large editions; however, due to the specifics of the purpose, they were poorly preserved. Many of the printed editions have not reached our days. You can learn about their existence from archival documents. A number of editions are known in a single copy. The Research Department of Rare Books (Book Museum) of the Russian State Library has two Printed Blank Forms. These are the Certificates of Ordination from the Bishop of Pinsk and Turov, George Bulgak. These are the only known copies of the editions. They were issued to priest Vasily Shemetil on July 15, 1759 in Pinsk and stamped with the Episcopal seal. They came from the Vilnius Public Library. Due to the small number of complex studies of such sources, the article provides the detailed description of them, reveals the content at the level of the edition (printed blank form) and the copy (handwritten text); for the first time there is undertaken publication of the texts of the certificates. Moreover, the authors consider the actual problems of the bibliographic description of these publications: different bibliographers (F.N. Dobryansky, A.I. Milovidov, G.Y. Golenchenko, Y.A. Labyntsev) described and attributed these editions differently (Mogilev and Suprasl were mentioned as the place of publication). Being unique sources, they attracted attention of bibliographers, but were not used at all by historians and other researchers of book culture. The authors come to the conclusion that the attribution of the publication of letters in the printing house of the Annunciation Monastery in Suprasl, proposed by Y.A. Labyntsev, looks the most convincing today. The study emphasizes the importance of the considered documents that are the only known examples of printed Greek Catholic Certificates of Ordination of the 18th century. Since the life and activity of Georgy Bulgak himself, who became the Archimandrite of the Annunciation Monastery in Suprasl, remains practically unexplored in Russian historiography, the article presents his biography, focuses on this period of his activity and his great contribution to the development of book publishing in the monastery printing house, which printed books in Slavic, Polish and Latin languages.
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Kloppenburg, Boaventura. "No quarentenário da Lumen Gentium." Revista Eclesiástica Brasileira 64, no. 256 (May 14, 2019): 822. http://dx.doi.org/10.29386/reb.v64i256.1695.
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Frei Boaventura Kloppenburg, Bispo emérito de Novo Hamburgo, RS, ex-Redator da REB e perito do Concílio Vaticano II, ao ensejo do 40o aniversário da Lumen Gentium (LG) destaca seu valor doutrinário e pastoral. Sonda com bons critérios hermenêuticos a mens da Constituição Dogmática do Vaticano II, que levou a bom termo a empreitada do Vaticano I (1869-1870) interrompida pela guerra de unificação da Itália. Conclui: as verdades que a LG propõe como doutrinas reveladas são de fato verdades de fé solenemente definidas, e entre estas se destacam de modo especial a colegialidade dos Bispos, sua infalibilidade em questões de fé e moral nas condições indicadas pela LG e a natureza sacramental da ordenação episcopal.Abstact: Fray Boaventura Kloppenburg, former Bishop of Novo Hamburgo, RS, a previous editor of the REB and an expert on the Vatican II Council, in the opportunity of the 40th anniversary of the Lumen Gentium (LG) emphasizes its theoretical and pastoral value. With good hermeneutic criteria, the Author seeks the spirit of the Dogmatic Constitution of Vatican II that successfully carried out the hard work of Vatican I (1869-1870) interrupted by the Italian unification war. He concludes that the truths proposed by the LG as revealed doctrines are, in effect, truths of faith solemnly defined, and, among them, the Bishops’collegiality, their infallibility in the issues of faith and morals in the conditions indicated by the LG, and the sacramental nature of the episcopal ordination are specially outstanding.
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Sykes, Stephen. "The Anglican Experience of Authority." Studies in Church History 43 (2007): 419–27. http://dx.doi.org/10.1017/s0424208400003387.
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Several years ago, I had a conversation with an American Roman Catholic Archbishop with a substantial theological background, in the course of which I asked him to be frank about his impression of the American Episcopal Church. His reply was memorable: They appear not to want to say no to anything.’ This encapsulates the inherent difficulty in the idea of ‘inclusiveness’, or in the much-claimed virtue of ‘comprehensiveness’ which Anglicans and Episcopalians are wont to make. Two problems immediately present themselves. The first is that, without difficulty one can suggest views or actions of which it would be impossible for a church to be inclusive, at least with any semblance of loyalty to the New Testament. Then, secondly, the inclusion of disputed actions, such as the ordination of gay persons, presents a different order of difficulty from inclusiveness in relation to disputed beliefs. Churches characteristically have rules about who may, or may not be ordained into a representative ministry. Ordinands are ‘tried and examined’. But tolerance of diversity of belief is one thing: tolerance of diversity of practice another, as the churches of the Anglican Communion discovered when they simultaneously ordained women to the priesthood, but extended tolerance to the beliefs of those who asserted that the priesthood was reserved to males. The illogicality of that position is exposed by the discovery that those being received into the Church of England from the Roman Catholic Church were publicly required to state that they accepted the ministry of the Church of England – a higher requirement than was imposed on newly ordained Anglican clergy. On the other hand, it was argued at the time, and the argument has force, that an acknowledged state of incoherence was preferable to overt schism.
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DAVIES, C. S. L. "International Politics and the Establishment of Presbyterianism in the Channel Islands: The Coutances Connection." Journal of Ecclesiastical History 50, no. 3 (July 1999): 498–522. http://dx.doi.org/10.1017/s0022046999001682.
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In 1564 Artus de Cossé-Brissac, bishop of Coutances in Normandy, was a member of a French diplomatic mission to Queen Elizabeth. He took the opportunity to assert a claim to exercise episcopal jurisdiction in the Channel Islands. The claim was less preposterous than it might appear, since Coutances's jurisdiction in the islands had been acknowledged throughout Henry viii's reign, and again in that of Mary. Queen and Privy Council took the 1564 claim seriously enough to demand a response from the islanders. After a good deal of prevarication on their part, the crown eventually ruled against the bishop's claim, on the grounds, as argued by the islanders, that they were subject to the bishop of Winchester. In the event, Winchester was not to enjoy its newly rediscovered rights for long. The islands were already in the process of establishing their own churches, using French Calvinist forms of worship and a fully synodical system of church government. From 1576 the islanders governed themselves without reference to episcopal authority, which was not to be re-established, in Jersey, until the reign of James i, and in Guernsey that of Charles ii. When challenged the islanders defended their position by claiming that they were indeed part of the diocese of Coutances, and that they were following the best practice of the reformed churches in that diocese.This story is well established in outline, largely through the labours of island historians, but above all through the work of two impressive nineteenth-century French historians. A. J. Eagleston made accessible a good deal of this work, including his own researches, but unfortunately his book had to be posthumously published and is therefore rather piecemeal. D. M. Ogier has now published a valuable study of the Reformation in Guernsey. It traces the internal history in depth, stressing the conservatism of the bulk of the population and skilfully elucidating the crucial question of ecclesiastical property, before going on to its main concern, the impact of the Presbyterian discipline on island society. Although Ogier acknowledges the significance of relations between the English crown and various French parties in explaining events, he does little to elucidate these interactions; nor does he display much interest in the personalities involved in his story. This article will attempt to explain both the reluctance of successive English governments to challenge the rights of the bishop of Coutances, and the apparent inability of the Elizabethan government to prevent French Protestant refugees moulding the island churches in their own image. It will also look at some of the leading figures involved, most notably one John Aster, dean of Guernsey, a prime mover in the events of the 1560s, whose career in military administration before his ordination at the age of fifty has not been noticed; and more generally it will emphasise the link between militant Protestantism and the worlds of diplomacy and espionage.
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Taborda, Francisco. "O ministério ordenado: aspectos histórico-teológicos. (Um esboço)." Revista Eclesiástica Brasileira 78, no. 311 (April 4, 2019): 636. http://dx.doi.org/10.29386/reb.v78i311.1400.
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Trata-se de esboçar a evolução histórica dos três ministérios ordenados. O episcopado passou de uma forma coletiva para o episcopado de um só. Na Idade Média, foi visto como mera “dignidade” até que o Vaticano II recupera a sacramentalidade do episcopado e sua colegialidade. Com a passagem do episcopado coletivo ao monepiscopado, o presbitério se torna o conselho do bispo. O crescimento da Igreja leva os presbíteros a assumirem a presidência da eucaristia por encargo do bispo; o coletivo se diluiu num grupo de indivíduos. O presbítero se torna o agente quase exclusivo da atuação eclesial e o presbiterado o ápice do sacramento da ordem. O Concílio de Trento consagra essa perspectiva. O Vaticano II redescobre o caráter colegiado do presbiterado. O ministério diaconal experimenta nos primeiros séculos uma ascensão que atinge seu apogeu nos séculos IV-VI. A partir de então, entra em rápido declínio a ponto de reduzir-se, na Igreja latina, a mero degrau para se alcançar o presbiterado. O Vaticano II restaura o diaconado como ordem permanente.Abstract: This paper is attempting to make an historical evolutionary outline of the three ordained ministries. The episcopal ministry passed from being a collective one to be defined to one person. In the Middle Ages, this was seen as a mere “dignity” up until Vatican II recuperated the sacramentality of the episcopate and its collegiality. With the change from a collective episcopate to being defined to a single personage, the presbyterium became but a counsel to the bishop. The Church’s growth leads these bishops to delegate the presidency of the Eucharist to the presbyters; the collective was diluted in a group of individuals. The presbyter becomes the quasi exclusive agent of Ecclesial action and the presbyterate becomes the apex of the sacrament of ordination. The Council of Trent consecrated this perspective. Vatican II rediscovers the collegial character of the presbyterate. The diaconal ministry experiences in the first centuries an increased until attains its apogee in the IVVI centuries. From that moment, it starts to rapidly decline to the point of becoming, in the Latin Church, a mere step towards the presbyterate. The Vatican II restores the diaconate as a permanent Holy Order. Keywords: Historical figure; Episcopate; Presbyterate; Diaconate.
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Chappell, Cressida. "Virginia Davis, Clergy in the Late Middle Ages: A Register of Clergy Ordained in the Diocese of London Based on Episcopal Ordination Lists 1361–1539 (London, Centre for Metropolitan History, 2000). (ISBN 1 871348 59 5) 76pp + CD-ROM." History and Computing 12, no. 1 (March 2000): 119–20. http://dx.doi.org/10.3366/hac.2000.12.1.119.
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Kalaitzidis, Pantelis. "New trends in Greek Orthodox theology: challenges in the movement towards a genuine renewal and Christian unity." Scottish Journal of Theology 67, no. 2 (April 3, 2014): 127–64. http://dx.doi.org/10.1017/s0036930614000039.
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AbstractTheology in Greece today is the outcome of a long and complex historical process in which many different, and even contradictory, trends and theological proclivities have converged and continue to converge, thereby defining its shape and agenda. The present article tries to provide, in four sections, both a descriptive and critical account of this complex and fascinating history.Among these trends, a decisive role is attributed in the first section of the paper to the so-called ‘generation of the 1960s’ (including among others pre-eminent Greek theologians such as Metropolitan of Pergamon John D. Zizioulas, Christos Yannaras, Nikos Nissiotis, Fr John Romanides, Panagiotis Nellas), a Greek theological movement for renewal inspired mainly by the theology of the Russian diaspora and the call to ‘return to the Fathers’, which was instrumental in shaping contemporary Orthodox theology both in Greece and outside the Greek-speaking world.In the second section are given the reactions to and criticism of the ‘theology of 1960s’. There were strong disputes and rejection on the one hand by conservative Greek academic and ecclesiastical circles, and on the other hand from the opposite progressive side (mainly the professors of the Theology School of Thessaloniki University during the 1990s), which accused this theological movement of conservatism and anti-Westernism.The emergence of the agenda initiated by the new theological generation (of 2000) is discussed in the main and longer (third) section. This new theological agenda and its principal characteristics come from points of disagreement with the theologians of the generation of the 1960s, and from a renewed and more inclusive understanding of Orthodox theology which goes beyond the problématique, the language and the agenda of the 1960s. Among the topics raised and discussed by the new trends of Greek theology are: the rediscovery of eschatology and its dynamic interpretation, ecclesiological issues, such as the centrality of the episcopal office, and the critique of the dominant place of monasticism in the life of the church, the movement of liturgical renewal, the revalorisation of mission, the rediscovery of ethics and the dilemma of ethics versus ontology, the renewed interest in political theology, the overcoming of anti-Westernism and of the West–East divide as a central interpretative key, a more constructive relationship between Orthodoxy and modernity, the critical approach of the ‘return to the Fathers’ movement, the reconsideration of the devaluation of biblical studies, the emergence of an Orthodox feminist theology and the debate on women's ordination, the radical critique of religious nationalism, and the devolution into Byzantinism and ecclesiastical culturalism.In the fourth section the article names the settings and institutions that are hosting the new theological trends in Greek Orthodoxy, mainly mentioning the leading Greek Orthodox theological quarterly Synaxi, the official scholarly journal of the Church of Greece, Theologia, the Biblical Foundation of Artos Zoes and its Bulletin of Biblical Studies and, finally, the Volos Academy for Theological Studies. An overall group vision and esprit de corps which could integrate the individual efforts and provide an identity, clearly missing from the above-mentioned picture, are demanded from the two theological schools of Athens and Thessaloniki.The article concludes by briefly reviewing the conservative and fundamentalist reactions towards this new theological agenda, and by highlighting the urgent need for contemporary Greek theology to face the new, dynamic and particularly challenging global context, and to continue to reflect and to act towards Christian unity, as well as move to reconciliation between Christian East and West, Eastern and Western Europe.
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RÖHRKASTEN, JENS. "Clergy in London in the Middle Ages. A register of clergy ordained in the diocese of London based on episcopal ordination lists, 1361–1539. By Virginia Davis. Pp. x+76 incl. 5 figs, 12 tables+CD-ROM. London: Centre for Metropolitan History, Institute of Historical Research, 2000. £14.95 (paper). 1 8713348 59 5." Journal of Ecclesiastical History 56, no. 1 (January 2005): 145. http://dx.doi.org/10.1017/s0022046904522182.
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