Relevant bibliographies by topics / Ecclesiola in Ecclesia

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Academic literature on the topic 'Ecclesiola in Ecclesia'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Ecclesiola in Ecclesia"

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Kim, Eun Jin. "Small Thesis about Rebirth and Sanctification in Spener’s ‘ecclesiola in ecclesia’." Pierson Journal of Theology 5, no. 2 (August 31, 2016): 92. http://dx.doi.org/10.18813/pjt.2016.08.5.2.92.

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Sobański, Remigiusz. "Zasięg normy kanonicznej." Prawo Kanoniczne 34, no. 3-4 (December 10, 1991): 27–50. http://dx.doi.org/10.21697/pk.1991.34.3-4.02.

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Quaestio in studio ponitur de agendis quae iure canonico regulari possint vel immo debeant. Igitur de obiecto normae canonicae agitur. Nemo est qui non videat ambitum iuris ecclesialis variis in temporibus ampliari vel. etiam se minuere. Non omnia quae a fidelibus agenda sunt iure comprehendi possunt vel debent. Fines forma obiectoque determinantur. Limitationes formales natura normae ut regulae generalis statuuntur. Limitationes ex parte obiecti ex ratione agendorum gerendorumque quae uti testimonium fidei concipienda sunt sequuntur. Testimonium hoc actibus modoque sese gerendi manifestatum communio Ecclesiae ab omnibus fidelibus exspectat et exspectationem hanc etiam in norm is canonicis exprimit. Obligatio ad testimonium fidei dandum ius officiumque fundamentale totius Ecclesiae omniumque fidelium est. Quod ab Ecclesia proclamatur, actualizatur et ad effectum deducitur. Quapropter ius divinum positivum in legislatione canonica praetermitti nequit. Prima ergo in parte problemata iuris divini positivi tamquam elementi iuris Ecclesiae tractantur. Agitur de cognitione iuris divini, eius forma legali historica, indole iuridica, propsitione canonica. Secunda in parte de iure naturali sermo fit. Ius hoc directe non codificatur sed a legislatore ecclesiali praesupponitur. In canonibus „natura rei” sicut in actuali statu scientiae concipitur attendenda est. Hoc in sensu ius naturale in campo iuris Ecclesiae locum tenet. Porro enucleari conatur significatio termini „normae fundam entales”. Ad istas normae iuris divini certe pertinent. Initio quaeritur curnam ius divinum norm is canonicis proponatur. Inter rationes codificationis talis illae systematicae haud ultimum locum tenent, quae tamen non ut aliquid cosmeticum intelligi possunt, quia cum fine sensuque legislationis connexae sint. Criteria in luce ponuntur quae de fundamentali caractere normae alicuius decernunt (hierarchia normarum , earum recipoca connexio, locus in constructione institutionis, postulata systematis). Postea mentio de normis constitutivis fit. Obiectum proprium legislationis canonicae disciplina ecclesialis est. Significatio termini „disciplina” explanatur. Hoc in campo maxime disputatur an actus religiosi et ethici iure canonico comprehensi sint. Responsum affirmativum datur sequentibus sub conditionibus: (1) actus hi modo generali normis proprio et typico comprehendi possint; (2) eorum canonizatio functionalis evadat; (3) magni momenti respectu testimonii dandi sint. Ultimo momentum peccati in legislatione ecclesiali et — breviter — actuum internorum ut obiectum legis in Ecclesia tractatur.
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Sobański, Remigiusz. "Podstawy prawa kościelnego." Prawo Kanoniczne 34, no. 1-2 (June 5, 1991): 13–24. http://dx.doi.org/10.21697/pk.1991.34.1-2.02.

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In opere scientifico professoris Mariani Żurowski scripta problemata fundamentalia iuris canonici attingentia non deficiunt. Quapropter aequum iustumque videtur memoriam eius etiam expositione quidem brevissima fundamentis radicumque iuris ecclesialis honorare. Primo problema ipsum ponitur. Religio christiana unica est quae proprium, a civili independens, ius producit et evolvit. Cum ius proprium ad religionem uti talem necessario non pertineat explorandae sunt rationes legum propriarum quibus christiani vivunt. Secundo quaestiones methodologicae elucidantur. Minus recta videtur methodus quae praefixa notione iuris laborat et elementa ei correspondentia in Ecclesia invenire conatur. Exploranda est autoconscientia Ecclesiae et in luce ponendum est quod in Ecclecia ipsa ut ius percipitur et denominatur. Non a iure ad Ecclesiam sed ab Ecclesia ad notionem iuris eius procedendum est. Postremo fundamenta iuris ecclesialis considerantur. Analysi subiicitur conscientia christianorum qui sciunt ipsos divinitus ut universale salutis sacramentum signumque et instrumentum unitatis vocatos esse. Populum in perspectiva salutis et actualizationis propositi Patris constituunt. Communio quam ipsi participant donum et munus ipsis commissum est. Munere hoc structura Ecclesiae relationesque sociales fidelium determinantur. Vocationem suam prosequens populus iste in mundo huius temporis vivit. Experientia istius mundi, scientiarum profectus, variae formae culturae humanae — immo et culturae iuridicae — Ecclesiae quoque prosunt. Confrontatio cum experientia iuris mundi sed autem cum iure veterotestamentorio quaestionem de sensu iuris gignit. Christiani sciunt sensum istum ab eis qui in Christo renati sunt efficiendum esse. Fidem testando et canitatem in praxim deducendo iustificantur et sensum finemque iuris explent. Iure relationes interpersonales amplectuntur quae tamen dono communionis nituntur et structuram communicationis gratiae fideique constituunt, cuius fons ih divino proposito salvifico perspicitur et ad quod significandum notio iuris divini utitur. Historica actualizatione iuris divini Ecclesia locum in historia iuris tenet. Ius Ecclesiae non dependet ab alio iure neque ulla notione iuris, quapropter apertum ad notiones, formae experientiam culturae iuridicae mundi manet. Tamen nec notionibus his nec experientia civili iuridica indoles iuris ecclesialis praefinitur sed conscientia propria christianorum.
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Widok, Norbert. "Ojcowie Kapadoccy wobec biskupa Rzymu. Stanowisko Bazylego Wielkiego." Vox Patrum 46 (July 15, 2004): 193–209. http://dx.doi.org/10.31743/vp.6750.

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Hac in dissertatione de vinculis inter episcopos occidentales et Basilium tractatur. Ille inter octo ministerii pastoralis annos multiplicer ad episcopos occidentales, quoque ad Romae episcopum, se advertebat. In Oriente praecipue Arii sectae vigebant et Ecclesiae locales in communione non erant, atque Ecclesia in Antiochia est divisa. Quamobrem Basilius adiutorium inveniendum petebat in Occidente. Damasus, Romae episcopus, et alii episcopi occidentales causas rationesque, quibus Ecclesiae in Oriente occupatae sunt, comprehendere non potuerunt. Basilius ad communionem inter divisas Ecclesias in Oriente faciendam magna vi intendebat, potissimum cum Damaso. Quem attamen caput totius Ecclesiae non putabat, sed primum inter pares, qui magnam possidebat auctoritatem.
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Pastuszko, Marian. "Wprowadzenie do kanoniczno-liturgicznego prawa o sakramentach świętych (kanony 834-839)." Prawo Kanoniczne 35, no. 3-4 (December 10, 1992): 85–145. http://dx.doi.org/10.21697/pk.1992.35.3-4.04.

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Hoc in articulo itroductio, duae partes et conclusio habentur. In introductione auctor dicit, quod de canonibus 834—839 Codicis Juris Canonici a Papa Joanne — Paulo II promulgati tractat. Sed primum notionem ipsius Ecclesiae praebet. Quia ius de sacramentis tam hoc canonicum quam hoc liturgicum conditum est ab Ecclesia, saltem aliqua elementa scientiae ipsam Ecclesiam attingentis studentibus ius canonico — liturgicum omnino necessaria videntur. Hac de causa in parte prima sui articuli notionem Ecclesiae auctor elaborat. Quae quaestio difficultatibus non caret. Etenim Ecclesia simul est non solum societas perfecta sed etiam Corpus Christi Mysticum, Populus Dei, Mysterium, Sacramentum, et Communio. Altera in parte (longiore) canones 834—839 breviter exponuntur. — Can. 834 § 1 notionem liturgiae continet. — In can 834 § 2 conditiones ecclesiastici cultus publici statutae sunt. In can. 835 §§ 1 — 4 personae munus sanctificandi in Ecclesia exercentes numerantur, nempe: episcopi, presbyteri, diaconi, acolythi, lectores, coniuges — parentes, ceterique christifideles. In can. 835 norma datur de fide eiusque excitatione neconn illustratione. Ad norman can. 837 §§ 1—2 actus liturgici non sunt actiones privatae sed ad universum corpus Ecclesiae pertinent. Propterea cum frequentia et actuosa participatione christifidelium celebrantur. Can 838 §§ 1—4 declarat quod moderatio sacrae liturgiae unice ab auctoritate ecclesiastica exercetur. Hac de causa leges in re liturgica dant solummodo: Sedes Apostolica, Conferentiae Episcoporum et singuli episcopi dioecesani. De mediis sanctificandi ad sacram liturgiam non pertinentibus seu de oratione, paenitentia et de caritatis operibus, in can. 839 §§ 1—2 norma habetur. In fine articuli, nonnullos libros liturgicos a Sede Apostolica in Civitate Vaticana editos nondum nostra in patria publicatos esse, auctor vehementer dolet.
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Pawluk, Tadeusz. "Przedstawicielstwo papieskie w kościele partykularnym i dyplomacja Stolicy Apostolskiej." Prawo Kanoniczne 33, no. 3-4 (December 10, 1990): 7–25. http://dx.doi.org/10.21697/pk.1990.33.3-4.01.

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Romanus Pontifex uti Vicarius Christi atque universae Ecclesiae his in terris Pastor, qui vi muneris sui suprema, plena, immediata et universali in Ecclesia gaudet ordinaria potestate, quam semper libere exercere valet, per Legatos suos, qui apud varias degunt Nationes, ut unitatis, tum Episcoporum tum fidelium multitudinis, perpetum ac visible principium et fundamentum apparetur; per ipsos quoque vitam ipsam Ecclesiarum particularium earumque necessitates et desideria cognoscit. Praecipuum munus Legati pontificii est ut firmiora et efficaciora in dies reddantur unitatis vincula, quae inter Apostolicam Sedem et Ecclesias particulares intercedunt. Legati munus nec superimponitur potestati episcopali, neque pro illa substituitur, neque eam praepedit; cum e contrario eam tueatur ac fraterno prudentique consilio foveat ac roboret. Romano Pontifici ius est Legatos suos nominandi et mittendi non solum ad Ecclesias particulares in variis nationibus vel regionibus, sed etiam (simul) ad Civitates et publicas Auctoritates, servatis quidem normis iuris internationalis, quod attinet ad missionem et revocationem Legatorum. Legati pontificili, qui simul legationem apud Rem Publicam iuxta iuris internationalis normas exercet, munus quoque peculiare est: 1° promovere et fovere necessitudines inter Apostolicam Sedem et Auctoritates Rei Publicae; 2° quaestiones pertractare quae ad relationes inter Ecclesiam et Civitatem pertinent; et peculiari modo agere de concordatis aliisque huiiusmodi conventionibus confidiendis et ad effectum deducendis. In his negotiis expediendis, prout adiuncta suadeant, Legatus pontificius sententiam et consilium Episcoporum dicionis ecclesiasticae exquirere eosque de negotiorum cursu certiores facere debet.
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Gathogo, Julius. "Ecclesia Anglicana Conference of September 2020." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 3, no. 2 (October 21, 2020): 1–17. http://dx.doi.org/10.35544/jjeoshs.v3i2.30.

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As the first wave of Corona Virus Disease 2019 (Covid-19) was being experienced in Kenya since 13 March 2020, when a 27-year-old Kenyan woman became the first person to be diagnosed with it, some Anglicans in Kenya were contrariwise overcoming the shock, that went with it, as they undertook noble intellectual activities. As numbers went on soaring, and as some celebrated artists, scholars, clerics, and other cadres of society became early casualties of Covid-19, an Ecclesia Anglicana was boldly entering the ecclesiastical market-place with new rhythms hitherto unknown in Kenya’s historiography. In other words, a theo-ecclesial creativity was cooking in an African pot, and cooking well from the nethermost depths of the Ocean floor, rather than from the top stratums. While the revolutionary trigger was set on 6 August 2017, it had to await the worst pandemic since the Spanish Flu of 1918-1919 before it picked up its momentum. Put it differently, the momentum picked up astoundingly during Kenya’s Covid-19 lockdown, as two major conferences were successfully held during this chilling moment. The first major webinars’ conference was held on 26 August 2020; while the second one was held on 16 September 2020. Characteristically, the two conferences made a bold attempt at understanding the Anglican ecclesiology by cooking it from the local resources and spiced it up through the modern science and technology. Was it a protest against theo-intellectual lockdown cutting across the continent, a phenomenon where a casual observation shows that social and ecclesial leadership has largely attracted the less intellectually-inclined sons and daughters of the land? Methodologically, this article seeks to explore, and indeed make a survey of Ecclesia Anglicana and attempt to understand it beyond the founders’ perspectives, after interviews with some of them, and make an informed analysis. Second, this article will attempt to show how Ecclesia Anglicana is ushering in a new rhythm, as it beats the drums of science and technology, modern communication and social media platforms, and hopefully change the status quo for the better. It appears that nothing will slow down this rapid tempo; for if the pandemic has not, what else can do so? Third, the article will focus more on the 16 September 2020 webinar conference which, in my view, was the most climactic moment for Ecclesia Anglicana since 2017 when the idea was mooted and subsequently released to the public square for broader consumption. Will Ecclesia Anglicana help in building a more informed and/or an intellectually engaging Kenyan Anglican society?
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Sobański, Remigiusz. "W sprawie zasady formalnej prawa kościelnego." Prawo Kanoniczne 30, no. 1-2 (June 5, 1987): 3–30. http://dx.doi.org/10.21697/pk.1987.30.1-2.01.

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Promulgatione CIC 1983 quastio principii formalis iuris ecclesialis noviter provocata est. Investigationes ecclesiologicae demonstramt - licet vestigia ecclesiologia communionis compareant - mentem iuridicam Codicis categoria societatis regi. In articulo ad discussionem de ecclesiologia libri primi novi Codicis (cfr. Prawo Kan. 28, 1985, 253) revertatur, praesertim ad opiniones tunc enucleatas nationem societatis uti principium omnino necessariam esse. Problemate contestato analysi subiciuntur: 1) usus notionum societatis et communionis in Ecclesia primaeva, 2) ecclesiologia societatis, 3) repercussiones istius ecclesiologiae in iure canonico. Denique (4) conceptum iuris ecclesialis uti iuris communionis delineatur. Ultimo de iure ecclesiali provolvendo mentio movetur.
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Longosz, Stanisław. "Rodzina kościołem domowym w myśli św. Jana Chryzostoma." Vox Patrum 53 (December 15, 2009): 281–312. http://dx.doi.org/10.31743/vp.4472.

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Dissertatiuncula haec duabus partibus constat. In priore generaliter nomen at­que notio locutionis „familia christiana uti Ecclesia domestica”, cuius auctor S. Joannes Chrysostomus invenitur, et quae fundamentum in fontibus biblicis, prae­sertim in Actis Apostolorum et epistolis S. Pauli Apostoli habet, exponuntur, in altera autem plurimae enuntiationes Episcopi Constantinopolitani, quae familiam christianam Ecclesiae similem faciunt, adducuntur; quae autem in tribus collectae sunt: pater familias domi, sicut episcopus in ecclesia, responsabilis magister veri­tatum fidei esse debeat; favorabilis locus communis orationis ac religiosi cantus, praesertim psalmorum, esse debeat; in familia christiana, sicut in Ecclesia, omnes familiares pares atque hospitales habeantur et se invicem adiuvare necnon diligere debeant.
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Yarotskiy, Petro. "Union and "uniatism": the modern context of analysis." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 197–212. http://dx.doi.org/10.32420/2017.81-82.753.

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The attitude of the Apostolic Capital and the Roman Curia to the Orthodox Church during the Florentine Union (1438-1439) changed after the Council of Trent (1545-1563), which adopted the ecclesial and soteriological excluzion "Extra Ecclesia Romanum nulla solus" ("Outside of the Roman Church" no salvation ") This denied and rejected the union of the Catholic Church with the "schismatic" Orthodox Church as an equal church union of two separate ecclesiastical jurisdictions and allowed only incorporation (that is, joining, the inclusion in its membership) of schismatics after their repentance and the remission of their sins. Under such a post-governed verdict, the Metropolitan of Kiev came to the Church in the Brest Union in 1596.
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Dissertations / Theses on the topic "Ecclesiola in Ecclesia"

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Holmgren, Ingrid. ""Ecclesiola in Ecclesia" : Missionssällskapet Bibeltrogna Vänner och kyrkofrågan mellan åren 1911-1986." Thesis, Linköpings universitet, Avdelningen för kulturvetenskaper, KVA, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-89425.

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This essay examines the Swedish missionary association Bible Faithful Friends’ (Bibeltrogna Vänner, BV) ecclesiological development between the years 1911 – 1986 and their relation to the Church of Sweden. This essay’s three main questions are: - How did the ecclesiology of BV develop during the years 1911 – 1986, with certain focus on 1967-1986? - In what way was this ecclesiology imprinted by a) the structure of the missionary association? b) and the ecclesiological standpoint of the leader Axel B. Svensson? As regards the first question, the study shows that BV's ecclesiology, particularly in the years 1967 – 1986, is characterized by a church debate between BV's board and the promoters and founders of the Lutheran Confessional Church (Lutherska Bekännelsekyrkan, LBK). The latter was founded due to what they identified as confessional deviations in the Church of Sweden. Their view of church fellowship was that the invisible and the visible church should be uniform in doctrine, faith and confession. Accordingly, they argued that the lack of church discipline had led the Church of Sweden to deviate from the word of God and the apostles' doctrine. In the 1980’s, a proposal to allow Evangelical Lutheran congregations to form within BV, initiated a theological work by the board. The annual meeting of 1986 resolves not only to permit the emergence of free Evangelical Lutheran congregations within BV, but rather to encourage such a transition. In the second question, this study shows that the varying local church conditions among missionaries in northern Skåne in the 1870’s, resulted in the formation of "Communion fellowships". The historical explanations to the formation of these fellowships vary. However, essential to this study is the explanation given in BV’s internal historiography. This reveals that these fellowships were founded out of a need to receive Holy Communion as they had been excommunicated from the parish church. In other areas, missionaries were welcomed and encouraged by the church; hence Holy Communion was not here an issue. These varying local conditions in the grassroots movement BV contributed most likely to the association's pragmatic position in the church issue. Furthermore, one was united in the focus of mission, both near and abroad. In the third question, the study shows that Axel B. Svensson's ecclesiology had an essential impact on BV's official position in the church issue. Moreover, the absence of his voice after his death in 1967 makes clear that his ecclesiology was considered indicative to both BV and LBK. Both used him as legitimizing their own position but perceived him quite differently. However the dominating position among BV members was to remain within the Church of Sweden by working for spiritual revival in her midst. Being an ecclesiola in ecclesian, and thereby promote revival. At the same time one was open towards a relationship change towards the Church of Sweden if this would be considered necessary. 1986 is the year when one could regard this statement to be put to test: through encouraging the formation of Evangelical Lutheran congregations within BV, the association proves to stay true to its pragmatic ecclesiological standpoint were collaboration on the mission field, home and abroad, is superior to union in church issues. My analysis of these results comes to the conclusion that BV was once and is still founded in the identity of being "ecclesiola in ecclesia". Therefore, during the 1967 – 1986 debate, this identity is challenged by certain BV members wanting to be ecclesia instead of ecclesiola. The pragmatic ecclesiological standpoint, which has long been practiced in the northern Skåne example, in the work of Axel B. Svensson and in the decision of 1986, was hence the reason to why BV was able to stay true to their particular mission: being ecclesiola in ecclesia.
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Bradbury, John Paul. "Theologia reformata – Ecclesia reformanta : dynamics of theological and ecclesial identity." Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.596844.

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This thesis attempts to construct a realistic theology of the Church. The foundations for such a theology are in the concrete historical existence of the life of the churches; and the treatment of them is rooted in the life and theological tradition of the Reformed churches and their understanding of ‘perpetual reformation’. The thesis argues that traditional systematic doctrinal elucidations of the Church fail to engage the life of the concrete historical Church when they seek to prioritise internal systematic coherence. Through a critique of the place the Church holds within the doctrinal systems of Calvin and Barth it argues that the doctrine of the invisible Church typically functions as a idealised and dualistic ontology of the Church which undermines the ability of theology to engage with the concrete historical visible Church. In an examination of the function of confessional texts within the Reformed tradition, and a close reading of one particular text, the key themes of the sociality of the Church, the incomplete nature of the Church and therefore its perpetual reformation, and the triadic relationship of God-the people of God-world are explicated. An examination of the reformation of confessional positions regarding Israel and Judaism isolates primary factors involved: a returning to origins (scripture); the context of the world; and the practices of the Church. The implications of the Jewish-Christian dialogue in returning the Church to the Hebrew scriptures and Jewish thought as resources for ecclesiology are highlighted. An examination of the initiation and renewal of the covenant within the Old and New Testaments reveals three fundamental orientations as necessary for re-information: to the past, to the world, and to the future. These are mediated through practices (both within biblical Israel and the contemporary worship of the Church), the functioning of which are elucidated with reference to social scientific theories of collective memory. It is argued that the Church is historically contingent, formed as such through divine activity within history, and it is this contingency, bounded by the future in-breaking of God both in, and to end, history, which allows for an understanding of the incomplete and sinful nature of the Church and the way the identity of the Church is formed primarily through its practices.
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Yocum, John P. "Ecclesial mediation in Karl Barth." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365678.

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Downing, Laura. "Apostolic Religious: Lay Ecclesial Ministers?" Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108066.

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Thesis advisor: Richard Lennan
Thesis advisor: Margaret Guider
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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SLEMAN, ELIAS. ""rite, ecclesia sui iuris et implications institutionnelles"." Paris 11, 1997. http://www.theses.fr/1997PA111003.

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Bien qu'il fut l'un des mots les plus employes dans l'eglise catholique, le mot "rite" a ete caracterise, dans son utilisation, par une diversite de sens peu harmonieux, et entache d'un manque de precision qui l'a profondement affecte. C'est pourquoi, il a ete mis en cause par vatican ii. Plusieurs etapes successives ont cherche a resoudre ce probleme terminologique, avec tout ce qui en decoule d'implications institutionnelles. A la suite de vatican ii, qui a utilise l'expression "eglise particuliere ou rite", le codex iuris canonici latin de 1983 a employe la formule "eglise rituelle sui iuris" et le codex canonum ecclesiarum orientalium a opte pour deux termes : "ecclesia sui iuris", qui qualifie une communaute ecclesiale dans son entite canonico-ontologique, et "rite" qui est le patrimoine historique socio-religieux vecu par celle-ci. L'innovation recherchee vise, entre autres, l'unite de l'eglise en legitimant l'existence des diversites dans l'unite de l'eglise catholique. Une meme foi n'est pas incompatible avec la diversite de traditions, de patrimoine et de la maniere de vivre cette foi. Ceci nous conduit a interroger l'eglise catholique elle-meme sur son organisation et sur ses rapports avec l'eglise latine et les eglises orientales catholiques. L'unification entre le pontife romain et le patriarche d'occident, entre les instances qui composent l'organisation de l'eglise latine et celles de l'eglise catholique, conduit, entre autres, a l'identification entre l'eglise catholique et l'eglise latine, ce qui affecte les rapports des eglises orientales catholiques avec l'eglise catholique universelle. Cette derniere, pour pouvoir etre a la disposition de toutes les eglises sans aucune discrimination ou partialite, ne doit pas s'identifier a une eglise sui iuris determinee. Ceci nous a conduit a faire des propositions organisationnelles au niveau de l'eglise catholique et de toutes les eglises catholiques
Through well used in the catholic church, the word "rite" has been characterised by a diversity of meanings and a lack of precision. It has therefore been contested by vatican ii. Several successive attempts have been made to resolve this terminological problem with its institutional implications. Following vatican ii, which has used the expression "particular church or rite", the codex iuris canonici of 1983 has preferred the formulation "ritual church sui iuris", and the codex canonum ecclesiarum orientalium has opted for two terms : "ecclesia sui iuris", which qualifies an ecclesial community in its canonico-ontological entity, and "rite" which constitutes the historical and socio-religious heritage lived by the community. The innovation aims at legitimizing the existence of diversities within the unity of the catholic church. The same faith can be lived within different traditions. We are therefore led to question the catholic church in her organisation and links with the latin church and the eastern catholic churches. The unification between the roman pontiff and the western patriarch, organisations and instances of the latin church and of the catholic church, leads, among other thinks, to the identifications between the latin church and the catholic church, which affects the links between the eastern catholic churches and the universal catholic church. To promote a better unity in diversity, the universal church must not identify herself with any particular church sui iuris. We present some organisational propositions at the level of the catholic church and all the catholic churches
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Delotavo, Alan J. "Contemporary evangelicalism, ecclesiology, and ecclesial regeneration." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-10032006-155559/.

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Heiding, Sven Fredrik. "Giving Ignatian Exercises at ecclesial frontiers." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:246e4d6d-14a7-44c2-88f5-a292c8ebf2e5.

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The Spiritual Exercises of Ignatius of Loyola, the founder of the Jesuit order, presuppose Roman Catholicism, but are today made by many who are not Catholics. Moreover, even Roman Catholics who make Ignatian Exercises often are not spontaneously inclined to obey Roman ecclesiastical authority. Neither avoiding the ecclesial dimension nor an authoritarian ‘follow the rules!’ provides spiritual directors with adequate orientation when working with issues at Church frontiers. This dissertation in pastoral theology seeks to navigate a middle position by moving beyond the individualism and the a-historical assumptions of the existing relevant literature. The dissertation remains close to the Ignatian primary sources, in the awareness that the Ignatian tradition needs to be constantly updated and that the contemporary ecclesial frontiers are not fully foreseen in the canonical texts. The main hypothesis is that a notion is needed of a ‘pilgrim Church’ in space and time, with Christians who are related to one another in a deep and fundamental sense. The minor hypothesis is that the individual needs to be open towards and prepared to learn from the Roman Catholic Church, in order to understand and to be profoundly moved by these exercises, but not necessarily to become a Roman Catholic. Having presented and discussed various approaches in the writings of twentieth-century and recent thinkers, this thesis puts forward its own ecclesiological position informed by Charles Taylor, Hans-Georg Gadamer and Karl Rahner. The aim is to take Ignatian studies forward by combining relational anthropology, hermeneutics and a sacramental understanding of the Church, and to apply this synthesis to the practice of giving Ignatian Exercises. The final chapter discusses a selection of cases in the light of my ecclesiological position. The synthesis and application claim originality.
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Hughes, James Thomas. "Ecclesial solidarity in the Pauline corpus." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=228196.

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This thesis examines expectations of ecclesial solidarity in the letters to communities in the Pauline corpus, with a particular focus on inter-church solidarity, as this has been a neglected area. The thesis proceeds by examining the use and meaning of ἐκκλησία, images for the church, and the language of imitation and apostleship in the nine Pauline letters addressed to churches, taking the letters in four groups by approximate and relative chronological order, after first examining the use of ἐκκλησία in ancient Greek literature, and in the Septuagint and related literature. This examination confirms the traditional understanding of ἐκκλησία as 'assembly', whilst also highlighting a flexibility of usage, and the focus on assembly as a political, decision making gathering. The examination of Paul's earliest letters reveals a concern with intra-church solidarity. However, close analysis of the use of ἐκκλησία taking into account earlier usage suggests that Paul uses ἐκκλησία flexibly, and trans-locally. Concerns with inter-church solidarity can also be seen in the use of the language of 'brothers' and holy people, and in the examples presented of churches to be imitated. This solidarity extends beyond hospitality and mutual support to behaving for the benefit of other churches. In the Corinthian correspondence, alongside a frequently noted concern with intra-church solidarity, there is an extensive concern for inter-church solidarity, shown in the use of ἐκκλησία, brothers, body, saints and temple, and the language of imitation and apostleship. Close analysis reveals this concern throughout the letter, and that Paul seeks to promote a shared ethos across all churches, not just those of the Pauline mission. Romans and Philippians continue to show a concern for inter-church solidarity, but the particular issues addressed in the letters mean that the focus is on intra-church solidarity. Colossians and Ephesians demonstrate an extensive concern for inter-church solidarity, seen in the trans-local, but not heavenly, use of ἐκκλησία and in the language of holy people, body and temple. However, this inter-church solidarity is promoted as an encouragement to intra-church solidarity, and, particularly in Ephesians, inter-church solidarity is fostered by intra-church solidarity.
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Norrman, Marie. "Ecclesia Online : Digitaliserad gudstjänst och den förmedlade kyrkosynen." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-184724.

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Tagle, Luis Antonio G. "Two plans for the Council Cardinal Suenens, Ecclesia ad intra, ecclesia ad extra : Cardinal Montini, The Church's mystery, mission, and relations /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Books on the topic "Ecclesiola in Ecclesia"

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de, Torquemada Juan. Summa ecclesia. Zug [Switzerland]: IDC, 1987.

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Hammann, Konrad. Ecclesia Spiritualis. Göttingen: Vandenhoeck & Ruprecht, 1989. http://dx.doi.org/10.13109/9783666551512.

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Weissenborn, Theodor. Pro Ecclesia: Hörspiel. Winsen/Luhe: Boldt, 1998.

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Matteo, Truffelli, ed. Scritti ecclesiali. Roma: AVE, 2005.

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Bachelet, Vittorio. Scritti ecclesiali. Roma: AVE, 2005.

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Hanna, Tony. New ecclesial movements. New York: Alba House, 2006.

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De ecclesia: Cento Vergilianus. Acireale (Catania): Bonanno, 2010.

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1852-1941, Schaff David S., ed. De ecclesia: The church. New York: Scribner, 1990.

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Piero, Zerbi, Volpini Raffaello, and Galuzzi Alessandro, eds. Romana ecclesia, cathedra Petri. Roma: Herder editrice e libreria, 1991.

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Balthasar, Hans Urs von. Bernanos: An ecclesial existence. San Francisco: Ignatius Press, 1996.

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Book chapters on the topic "Ecclesiola in Ecclesia"

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Ciresi, Lisa Victoria. "Maria Ecclesia." In Binding the Absent Body in Medieval and Modern Art, 51–72. New York: Routledge, [2017]: Routledge, 2017. http://dx.doi.org/10.4324/9781315096322-4.

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Del Gaudio, Daniela. "Virgo Ecclesia Facta." In Pathways for Ecclesial Dialogue in the Twenty-First Century, 147–63. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-57112-0_12.

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Dienstbeck, Stefan. "Ecclesia semper reformanda." In Reformation und Revolution in der Wahrnehmung Paul Tillichs, edited by Raymond Asmar, Christian Danz, Martin Leiner, and Matthew Lon Weaver, 21–38. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110668124-004.

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Herbst, Michael. "Und nun, Ecclesia?" In Kirche[n]gestalten, 305–18. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783788734008.305.

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Strauss, Leo. "Ecclesia militans (1925)." In Gesammelte Schriften, 351–56. Stuttgart: J.B. Metzler, 2013. http://dx.doi.org/10.1007/978-3-476-00728-5_17.

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Strauss, Leo. "Ecclesia militans (1925)." In Philosophie und Gesetz — Frühe Schriften, 351–56. Stuttgart: J.B. Metzler, 1997. http://dx.doi.org/10.1007/978-3-476-03541-7_17.

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Knopf, Christian. "Synagoge und Ecclesia." In Fanny Hensel geb. Mendelssohn Bartholdy, 280–87. Stuttgart: J.B. Metzler, 1999. http://dx.doi.org/10.1007/978-3-476-04298-9_20.

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Beaulande-Barraud, Véronique, and Martine Charageat. "Les officialités dans l’Europe médiévale et moderne. Des tribunaux pour une société chrétienne. Avant propos." In Ecclesia militans, 7–22. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.emi-eb.5.102865.

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Seidel Menchi, Silvana. "Notes introductives. Les officialités françaises et italiennes : comparaisons et contrastes." In Ecclesia militans, 25–34. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.emi-eb.5.102866.

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Combalbert, Grégory. "Le premier siècle de l’officialité de Rouen (v. 1185-v. 1280)." In Ecclesia militans, 35–63. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.emi-eb.5.102867.

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Conference papers on the topic "Ecclesiola in Ecclesia"

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Athanasopoulos, Dionysis. "Digital ecclesia." In ICSE '18: 40th International Conference on Software Engineering. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3183428.3183432.

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Goldan, Vasile-Lucian. "The Ecclesial Periodic „Revista Teologică” (1883-1887)." In WLC 2016 World LUMEN Congress. Logos Universality Mentality Education. Cognitive-crcs, 2016. http://dx.doi.org/10.15405/epsbs.2016.09.51.

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Balc, Samuiel. "The Relationship between Culture and Communication within the Ecclesia." In Proceedings of the 10th International RAIS Conference on Social Sciences and Humanities (RAIS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/rais-18.2018.44.

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GHIBANU, Ionut Adrian. "Contemporary Ecclesial Priorities of Social Involvement. A Romanian Orthodox Perspective." In 8th LUMEN International Scientific Conference Rethinking Social Action. Core Values in Practice | RSACVP 2017 | 6-9 April 2017 | Suceava – Romania. LUMEN Publishing House, 2017. http://dx.doi.org/10.18662/lumproc.rsacvp2017.26.

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Vacaru, Nadia-Elena. "ECCLESIAL SOCIAL TEACHING FOR THE DUTY OF HOSPITALITY AND JUSTICE IN THE CONTEXT OF MIGRATION." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.2/s05.032.

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