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1
Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Puebla." Revista Eclesiástica Brasileira 73, no. 290 (October 24, 2018): 276–302. http://dx.doi.org/10.29386/reb.v73i290.645.
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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Terceira Conferência Episcopal Latino-Americana, realizada em Puebla (México), no ano de 1979. Retomando os resultados da Conferência de Medellín, a Conferência de Puebla propôs uma definição do laicato a partir da sua missão e vocação na Igreja e no mundo. A proposta é oferecer uma visão diacrônica e sincrônica, tendo como referência o Documento Conclusivo da respectiva Conferência no que diz respeito à temática do laicato. Assim, o objetivo é demonstrar que o leigo, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e debilidades, próprios de sua condição histórica e social determinada, constatados nas etapas de preparação, realização e deliberação da Conferência de Puebla. A interpretação teológica e pastoral do Documento Conclusivo da Conferência contribuirá para entender o desenvolvimento da temática, desde as Conferências Episcopais latino-americanas do Rio de Janeiro (1955) e de Medellín (1968) até as Conferências Episcopais que se realizaram posteriormente em Santo Domingo (1992) e Aparecida (2007), no que diz respeito ao papel do laicato na Igreja e na sociedade. Abstract: This article studies the Ecclesiastical Magisterium understanding about the laity in the third Latin American Episcopal Conference held in Puebla (México), in 1979. Resuming the results of the Medellín Conference, the Puebla Conference proposed a definition of the laity from their mission and vocation in the Church and in the world. The proposal is to offer a diachronic and synchronic view, considering the Conclusive Document of the mentioned Conference as reference, with regard to the subject matter of the laity. So, the aim is to demonstrate that the layman, in the Latin American Ecclesiastical Magisterium conception, has had a historical and doctrinal progress, with challenges and deficiencies typical of their determined historical and social condition, verified in the preparation, accomplishment and deliberation steps of the Puebla Conference. The theological and pastoral interpretation of the Conclusive Document of the Conference will contribute to understand the development of the subject matter from the Latin American Episcopal Conferences of Rio de Janeiro (1955) and of Medellín (1969) to the Episcopal Conferences that were held later in Santo Domingo (1992) and in Aparecida (2007), regarding the role of the laity in the Church and in the society.Keywords: Latin American Bishop. Conference of Puebla. Laity.
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Baraybar-Fernández, Antonio, Sandro Arrufat-Martín, and Rainer Rubira-García. "Religion and Social Media: Communication Strategies by the Spanish Episcopal Conference." Religions 11, no. 5 (May 12, 2020): 239. http://dx.doi.org/10.3390/rel11050239.
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Over the past few years, we have seen significant changes in religious values and practices. This article describes and analyzes communication strategies carried out by the Spanish Episcopal Conference—i.e., Conferencia Episcopal Española (CEE)—through social media. For this, we have followed up the conference’s activity on Twitter, Facebook, and YouTube for the last three years. Along with the evolution of followers, we identify and assess the messages that have received the majority of likes and the content that has generated the most controversy. At the same time, a comparison has been made between activity in the media in which the above-mentioned institution participates in Spain and the rest of the Episcopal Conferences in Latin America. Results allow us to obtain a diachronic vision of the CEE strategies on social media in order to generate a strong virtual community and on how it tries to connect with the thoughts and feelings of followers. In conclusion, it can be confirmed that social media is one of the most enthusiastic and outstanding platforms for Catholics to demonstrate their commitment to their Church, by which they form a common space to share and celebrate their vision of the world.
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Janczewski, Zbigniew. ""Instrukcja Episkopatu Polski w sprawie udzielania posługi lektora i akolity świeckim mężczyznom z 2007 r." jako forma realizacji postanowień Kodeksu prawa kanonicznego z 1983 r." Prawo Kanoniczne 52, no. 1-2 (June 5, 2009): 139–53. http://dx.doi.org/10.21697/pk.2009.52.1-2.05.
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Before 25 years pope John Paul II was promulgating the new Code of Canon Low. The Code gives many prerogatives to Episcopal Conferences. One of prerogative is in canon 230 paragraph 1: “lay men whose age and talents meet the requirements prescribed by decree of the Episcopal Conference, can be given the stable ministry of lector and of acolyte, through the prescribed liturgical rite”. “Episcopate of Poland Instruction about to give a lay man the ministry of lector and acolyte”, passed 2 of September 2007. This Instruction introduced in Poland stable ministry of lector and acolyte. This document defines accurately qualities of candidates to ministry. Instruction decides that they must to receive formation and enumerates tasks of lectors and acolytes during celebration of the Holy Mass and another sacraments. Diocesan bishop can forbid lector and acolyte to perform his ministry. Instruction Episcopate of Poland gives information about such examples.
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Ferreira, Reuberson, and Ney De Souza. "Os bispos e a Igreja do Brasil em Puebla. Memória de algumas contribuições para a III Conferência Geral do Episcopado Latino-Americano vistos há 40 anos de distância." Revista Eclesiástica Brasileira 79, no. 314 (December 18, 2019): 713. http://dx.doi.org/10.29386/reb.v79i314.1910.
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O presente artigo tem por objetivo apontar a relação entre a III Conferência Geral do Episcopado Latino-Americano celebrada no final de janeiro e início de fevereiro de 1979 em Puebla de Los Angeles (México) e os Bispos do Brasil; indicar quem foram os Bispos do Brasil que de Puebla tomaram parte e em quais aspectos eles contribuíram. Tal colaboração será externada em duas vertentes. De um lado, a contribuição dos Bispos do Brasil enquanto Conferência Episcopal Nacional; de outro, a colaboração pessoal de prelados, especialmente Aloísio Lorscheider e Luciano Mendes de Almeida, que, ou por sua liderança natural no episcopado Latino-Americano ou por suas opções e testemunhos eclesiológicos, influíram profundamente em posições assumidas no Documento Final. A metodologia de pesquisa será da revisão de literatura. As fontes serão arquivos do CNBB, CELAM e publicações contemporâneas a conferência de 1979. Abstract: The purpose of this article is to point out the relationship between the Third General Conference of Latin American Episcopate held in late January and early February 1979 in Puebla de Los Angeles (Mexico) and the Bishops of Brazil; pointing out the bishops of Brazil who took part in Puebla and in what aspects they contributed. Such collaboration will be expressed in two parts. On the one hand, the contribution of the bishops of Brazil as National Episcopal Conference; On the other hand, the personal collaboration of prelates especially Aloísio Lorscheider and Luciano Mendes de Almeida who either by their natural leadership in the Latin American episcopate or by their ecclesiological options and testimonies have profoundly influenced positions assumed in the Final Document. The research methodology will be from the literature review. The sources will be archives from CNBB, CELAM and contemporary publications at the 1979 conference.Keywords: Puebla; Bishops of Brazil; Contribution; Final Document; Latin America.
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Delong, Marek. "Stanowisko Konferencji Episkopatu Polski wobec wyborów parlamentarnych w 1991 roku." Politeja 15, no. 53 (June 30, 2018): 257–70. http://dx.doi.org/10.12797/politeja.15.2018.53.15.
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The Position of the Polish Episcopal Conference on the Parliamentary Elections in 1991The purpose of this article is to show the position of the Conference of the Polish Episcopate on the parliamentary elections in 1991. In official pronouncements of the Conference of the Polish Episcopate on this issue, as well as in the statements of individual bishops you can find two common elements. Firstly, noticeable is the identification of the category of the Polish nation, Catholics and society. Hence the belief that the institutions of a democratic state should uphold Christian values and national. Secondly, the Conference of the Polish Episcopate harbored the misconception by unanimity Catholics in Poland in terms of political views. It quickly turned out that the majority of the population does not recognize the role of the Church as the subject of political life. Already in the early nineties, and especially after the parliamentary elections in 1991, there have been numerous discussions on clericalism and anti‑clericalism.
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Scopinho, Sávio Carlos Desan. "Existe um catolicismo de base leiga? História do Laicato na América Latina e no Caribe (1498-1955)." Revista Eclesiástica Brasileira 70, no. 279 (February 25, 2019): 602. http://dx.doi.org/10.29386/reb.v70i279.1137.
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Este artigo estuda a presença do laicato no catolicismo latino-americano, desde o início da colonização (1498) até a primeira metade do século XX. Nesse período, a Igreja Católica se estruturou de forma hierárquica, fazendo do leigo um “auxiliar do clero”, como declarou a I Conferência do Episcopado latino-americano (Rio de Janeiro – 1955). Portanto, o objetivo deste artigo é demonstrar que o leigo teve uma pseudo-autonomia no período colonial e foi colaborador da hierarquia, por meio da Ação Católica geral e especializada, no período de formação dos estados nacionais. Essa visão histórica contribui para entender as conclusões das Conferências Episcopais latino-americanas de Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies the presence of the laity in the Latin American Catholicism, from the beginning of colonization (1948) to the first half of the XX century. In this period, the Catholic Church has been structured in a hierarchic form, making the laity a “clergy auxiliary”, as stated by the First Latin American Episcopal Conference (Rio de Janeiro – 1955). Therefore, the objective of this article is to demonstrate that the laity had pseudo-autonomy in the colonial period and also, was a collaborator of hierarchy, through the General and Specialized Catholic Action, in the period of formation of the national states. This historical view helps to understand the conclusions of the Latin American Episcopal Conferences in Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), regarding the role of laity inside the Church and the society.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-americana de Santo Domingo." Revista Eclesiástica Brasileira 73, no. 291 (October 22, 2018): 575–98. http://dx.doi.org/10.29386/reb.v73i291.609.
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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Quarta Conferência Episcopal Latino-americana, realizada em Santo Domingo (República Dominicana), no ano de 1992. Essa Conferência propôs a continuidade da reflexão sobre o laicato, a partir de sua missão e vocação na Igreja e no mundo, focada nos documentos eclesiásticos e na prática pastoral desenvolvida pela Igreja na América Latina. Portanto, a proposta deste artigo é oferecer uma visão diacrônica e sincrônica da Conferência, tendo como referência seu Documento Conclusivo, com enfoque na temática do laicato. Assim, pretende-se demonstrar que o leigo, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e fragilidades, mas, ao mesmo tempo, com fé e esperança, próprios de sua condição eclesial e social, constatada nas etapas de preparação, realização e aplicação da Conferência. A interpretação teológica e pastoral do Documento Conclusivo contribuirá para entender o desenvolvimento da temática, retomando os resultados das Conferências Episcopais latino-americanas do Rio de Janeiro (1955), de Medellín (1968) e de Puebla (1979), e servirá como referência para a preparação da Conferência de Aparecida (2007), que também refletirá sobre a atuação do laicato na Igreja e na sociedade.Abstract: This article studies the Ecclesiastical Magisterium understanding about the laity in the Fourth Latin American Episcopal Conference held in Santo Domingo, Dominican Republic, in 1992. This Conference proposed the continuation of the reflection on the laity, from their mission and vocation in the Church and in the world, having its focus on the ecclesiastical documents and on the pastoral practice developed by the Church in the Latin America. Therefore, the proposal is to offer a diachronic and synchronic view of the Conference, considering its Conclusive Document as reference, with regard to the subject matter of the laity. This way, it’s intended to demonstrate that the layman, in the Latin American Ecclesiastical Magisterium conception, has had a historical and doctrinal progress, with challenges and fragilities, but at the same time with faith and hope, typical of its ecclesial and social condition, verified in the preparation, accomplishment and deliberation steps of the respective Conference. The theological and pastoral interpretation of the Conclusive Document will contribute to understand the development of the referred subject matter, resuming the results of the Latin American Episcopal Conferences of Rio de Janeiro (1955), Medellín (1968) and Puebla (1979), and it will be useful as reference for the preparation of the Aparecida Conference (2007), that will also reflect on the performance of the laity in the Church and in the society.Keywords: Santo Domingo Conference. Latin American Bishops. Laity. Theology of the laity. Vocation.
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Scopinho, Sávio Carlos Desan. "O laicato na primeira Conferência Episcopal Latino-Americana: Rio de Janeiro (1955)." Revista Eclesiástica Brasileira 72, no. 287 (February 15, 2019): 581. http://dx.doi.org/10.29386/reb.v72i287.851.
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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na primeira Conferência Episcopal Latino-Americana, realizada no Rio de Janeiro (1955). Nessa Conferência iniciou-se uma tentativa de definir a missão do leigo na Igreja e na sociedade. A proposta é oferecer uma visão diacrônica e sincrônica, com a apresentação do documento conclusivo da referida Conferência no que diz respeito à temática do laicato, em que se definiu o leigo como um “auxiliar do clero”. Assim, o objetivo é demonstrar que o leigo na concepção do Magistério Eclesiástico teve uma evolução histórica e doutrinal, embora com desafios e deficiências que serão demonstradas no decorrer do artigo. Essa interpretação histórica e doutrinal contribuirá para entender a evolução e o resultado das Conferências Episcopais LatinoAmericanas realizadas respectivamente em Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies how the Ecclesiastic Magisterium viewed the laity in the First Latin American Episcopal Conference held in Rio de Janeiro (1955). In this Conference an attempt to define the laity’s mission in the Church and in the society was made for the first time. The proposal is to offer a diachronic and synchronic view with the presentation of the conclusive document of said Conference with regard to the thematic of the laity, in which the layman was defined as “an assistant of the clergy”. Thus the objective is to show that, in the conception of the Eccclesiastic Magisterium, the laity went through a historical and doctrinal evolution, in spite of the challenges and deficiencies that will be indicated in the article. This historical and doctrinal interpretation will contribute towards an understanding of the evolution and the results of the Latin-American Episcopal Conferences held respectively in Medellin (1968), Puebla(1979), Santo Domingo (1992) and Aparecida (2007) with regard to the laity’s role in the Church and in the society.
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Volkman, Lucas P. "Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)." Journal of Law and Religion 27, no. 1 (January 2012): 83–139. http://dx.doi.org/10.1017/s0748081400000539.
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In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.
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Phan, Peter C. "From Magisterium to Magisteria: Recent Theologies of the Learning and Teaching Functions of the Church." Theological Studies 80, no. 2 (May 7, 2019): 393–413. http://dx.doi.org/10.1177/0040563919836244.
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In the aftermath of Vatican II, questions have been raised about the exercise of magisterium in the church. This study first examines the teaching authority of the episcopal conference, the doctrinal committee of episcopal conference, the Congregation for the Doctrine of the Faith, and the Synod of Bishops. Next it examines the primary and secondary objects of episcopal magisterium, with special attention to the non-defined dogma and the “definitive doctrine” taught by the ordinary universal magisterium. Lastly it suggests ways forward in the understanding and exercise of the teaching function of the church, especially the priority of learning as the sine qua non condition for effective teaching, the shift from magisterium (in the singular) to magisteria (in the plural), and new modes of teaching appropriate for our digital age.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Medellín (1968)." Revista Eclesiástica Brasileira 73, no. 289 (October 25, 2018): 150–80. http://dx.doi.org/10.29386/reb.v73i289.687.
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Este artigo estuda a interpretação do Magistério Eclesiástico da Igreja Católica sobre o laicato na Segunda Conferência Episcopal Latino-Americana, realizada em Medellín (Colômbia), no ano de 1968. Nessa Conferência ocorreu uma tentativa de sistematizar e definir o papel do laicato na Igreja e na sociedade, retomando as intuições do Concílio Vaticano II (1962-1965) e a visão do Magistério Eclesiástico latino-americano. A proposta é, portanto, oferecer uma visão sincrônica e diacrônica da temática, com foco no documento conclusivo da Conferência de Medellín, no que diz respeito à questão do laicato, considerando ainda as implicações históricas posteriores à realização da Conferência, principalmente na XIV Assembleia do CELAM, realizada em Sucre, na Bolívia, no ano de 1972. Assim, o objetivo é demonstrar, numa perspectiva crítica e sistemática, que o leigo na concepção do Magistério Eclesiástico latino-americano teve uma evolução histórica e doutrinal, sempre com muitos desafios e fragilidades, mas, ao mesmo tempo, com esperanças e possibilidades. A Igreja Católica na América Latina, desde a realização do Concílio Vaticano II, vivência um contexto histórico e doutrinal de ambiguidades e contradições, sem perder o ideal cristão, que se pauta numa sociedade justa, solidária e comprometida com a opção pelos pobres. O leigo é chamado a ter consciência dessa realidade e a assumir sua responsabilidade diante dos desafios presentes na própria estrutura da Igreja, assim como na relação com a sociedade. Nesse contexto eclesial e social, não se pode negligenciar a importância da Conferência de Medellín, devido à sua contribuição doutrinal e pastoral sobre o laicato, que será posteriormente retomada nos documentos conclusivos das Conferências Episcopais latino-americanas de Puebla (1979), Santo Domingo (1992) e Aparecida (2007). Abstract: This article studies the understanding of the Ecclesiastical Magisterium of the Catholic Church about the laity in the second Latin American Episcopal Conference held in Medellin, Colombia, in 1968. At that conference there was an attempt to systematize and define the role of the laity inside the Church and society, resuming the intuitions of the Second Vatican Council (1962-1965) and the view of the Latin American Ecclesiastical Magisterium. So, the proposal is to offer a diachronic and synchronic view about the theme, having the focus on the conclusive document of the Medellin Conference referring the laity issue. It’s also necessary to take in account the Conference subsequent historical entailments, especially at the XIV CELAM Assembly, held in Sucre, Bolivia, in 1972. Therefore, the aimis to demonstrate, in a critical and systematic perspective, that the layman has had a historical and doctrinal development in the Latin American Ecclesiastical Magisterium view, always with many challenges and fragilities, but also with hopes and possibilities at the same time. The Catholic Church in Latin America has experienced a historical and doctrinal context of ambiguities and contradictions since the Second Vatican Council, without losing the Christian ideal that is based on a fair, supportive and committed society with the option for the poor. The laity is called to have consciousness about that reality and to accept his responsibility before the challenges present in the own Church structure and in the relationship with society as well. In this ecclesial and social context, we must not neglect the importance of the Medellin Conference, since it has a doctrinal and pastoral contribution to the laity, which will be resumed later in the conclusive documents of the Episcopal Latin American Conferences in Puebla (1979), Santo Domingo (1992) and Aparecida (2007).Keyword: Latin American Bishops, Conference of Medellín, Laity
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Aparecida (2007)." Revista Eclesiástica Brasileira 74, no. 293 (October 19, 2018): 78–102. http://dx.doi.org/10.29386/reb.v74i293.549.
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Este artigo estuda a compreensão do Magistério Eclesiástico sobre o laicato na Quinta Conferência Episcopal Latino-americana, realizada na cidade de Aparecida – SP (Brasil), no ano de 2007. Nessa Conferência, os bispos retomaram a reflexão sobre o laicato apresentada nas Conferências de Medellín (1968), Puebla (1979) e Santo Domingo (1992), dentro de um novo contexto eclesial e social. A proposta é apresentar os vários momentos de realização da Conferência de Aparecida, focando o Documento Conclusivo no que diz respeito à temática do laicato. O ponto de partida da reflexão é que o laicato, na concepção do Magistério Eclesiástico latino-americano, teve uma evolução histórica e doutrinal, com desafios e limites e, ao mesmo tempo, com esperança e utopia. Essa interpretação sobre o leigo contribui para entender os impasses e anseios ainda presentes neste novo milênio, que expressa uma Igreja dinâmica e inserida na realidade social e eclesial do momento atual. O entendimento dos bispos latino-americanos sobre o laicato, expresso no Documento Conclusivo de Aparecida, reforça o reconhecimento da importância dos leigos como protagonistas na estrutura interna da Igreja e na relação com a sociedade.Abstract: This article studies the comprehension of the Ecclesiastical Magisterium about the laity in the Fifth Latin American Episcopal Conference held in the city of Aparecida, São Paulo, Brazil, in 2007. In this Conference the bishops resumed the reflexion about the laity presented in the Conferences in Medellín (1968), Puebla (1979) and Santo Domingo (1992), within a new ecclesial and social context. The proposal is to present various moments of the Conference in Aparecida, focusing on the Conclusive Document, with reference to the laity issue. The beginning of the reflexion concerns to the fact that the laity, in the conception of the latin american Ecclesiastical Magisterium, has had a historical and doctrinal development, with challenges and limits but with hope and utopia at the same time. This interpretation about the laity contributes to understand the impasses and expectations present in this new millenium, which expresses a dinamic Church embedded within the social and ecclesial reality of the current moment. The understanding of the latin american bishops about the laity, expressed in the Conclusive Document of Aparecida, reinforces the recognition of the laity importance as the protagonists in the internal structure of the Church and in the relashionship with the society.Keywords: Laity. Latin America. Ecclesiastical magisterium. V Conference. Aparecida.
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Góralski, Wojciech. "Władza ustawodawcza Konferencji Episkopatu według Kodeksu Prawa Kanonicznego z 1983 r." Prawo Kanoniczne 32, no. 1-2 (June 5, 1989): 45–57. http://dx.doi.org/10.21697/pk.1989.32.1-2.03.
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Una piu ampia considerazione il Codice di Diritto Canonico del 1983 riserva alle Conferenze Episcopali, con novità di indicazioni corrispondenti al loro grande sviluppo storico e al principio di collegialità episcopale approfondito nel Concilio Vaticano II. Si poteva ritrovare un cenno di prefigurazione delle Conferenze Episcopali nel Codice del 1917 al can. 292 § 1, ma bisogna risalire al Concilio Vaticano II per trovare il fondamento giuridico dell’istituto cosi come e delineato nel nuovo CJC. Si tratta del decreto „Christus Dominus” (nn. 37-38). In esso si descrive tra l’altro la competenza della Conferenza Episcopale sul campo legislativo) (n. 38, 4). II suddetto decreto conciliare è diventato in seguito la base della normativa del CJC. Il can. 455 §§ 1-2 precisa la competenza legislativa della Conferenza Episcopale. L’autore si occupa prima di tutto dell’ambito e della natura della potestà legislativa accordata alla Conferenza Episcopale — in un modo generale — nel canone citato. L’ambito delle possibilità legislative è stato indicato nel can. 455 §§ 1-2. Perché i decreti generali che sono propriamente leggi (can. 29) siano emessi validamente debbono essere suffragati — in materia indicata nel diritto comune, oppure per mandato speciale della S. Sede — da almeno i due terzi dei voti favorevoli, da computarsi sul numero dei presuli che fanno parte alla conferenza con voto deliberativo. I medesimi decreti acquistano forza vincolante solo dopo che sono stati riconosciuti dalla Sede Apostolica e promulgati dalla Conferenza Episcopale. Per quanto riguarda la natura di questa potestà, secondo l’autore essa è la potestà ordinaria, perché è stata annessa dal diritto all’ufficio; la modesima potestà e poi propria, perché si esercita in nome proprio. Nella seconda parte dell’articolo si enumera i casi — indicati nei diversi libri del Codice di Diritto Canonico — nei quali le Conferenze Episcopali hanno l’obbligo ad emanare le norme giuridiche. Finalmente nella terza parte si indica — analogamente — i casi in cui le conference stesse hanno solo la possibilità di emanare le suddette norme. Ampie competenze legislative demandate alla Conferenza Episcopale danno così pratica attuazione al principio di sussidiarietà, al decentramento della potestà gerarchica, e concreta espressione della collegialità dei vescovi nella loro sollecitudine pastorale.
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Leśniczak, Rafał. "Did Polish Bishops Support Andrzej Duda in the Presidential Campaign in 2020? Analysis of Institutional Messages of the Polish Episcopal Conference." Political Preferences, no. 27 (November 28, 2020): 25–38. http://dx.doi.org/10.31261/polpre.2020.27.25-38.
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The aim of the article is to increase the cognitive value in the area of political communication of Polish bishops during the presidential campaign in Poland in 2020, in particular to answer the question whether the Polish Episcopal Conference supported President Andrzej Duda politically in his candidacy for re-election. The research applied the analysis and synthesis method supplemented with elements of hermeneutics. The Polish Episcopal Conference remained an entity not politically involved at the level of institutional communiqués and did not support any of the candidates applying for the office of President of the Republic of Poland in 2020. The issue for further political and media research remains that of complementary forms of communication of the ecclesial institution and the way of expressing one's own electoral preferences, for example through the Catholic media.
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Anthony, Francis-Vincent. "Intercultural Lived Ecclesiology: The Asian Synodal Praxis of Communio, Partecipatio et Missio Inter Gentes." Religions 14, no. 7 (July 21, 2023): 942. http://dx.doi.org/10.3390/rel14070942.
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The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning.
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Guild, Ivor. "Synod of the Scottish Episcopal Church." Ecclesiastical Law Journal 11, no. 1 (December 10, 2008): 99–101. http://dx.doi.org/10.1017/s0956618x09001732.
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Synod discussed the question of whether, by way of Covenant, some degree of regulatory certainty could be given to the Lambeth Conference as one of the Instruments of Communion in the Anglican Communion. The Synod was being asked to give commitment to the process ‘in principle’ but not to the details, and an indication of the synodical process by which the Covenant might be adopted. It was therefore remitted to the Faith and Order Board to decide how this could be done. The Bishop of St Andrews considered that the process was a means of broadening discussion; others were concerned that, if the Church committed itself to the process, it committed itself to the outcome; yet others described the whole concept of a Covenant as very un-Anglican.
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Garmus, Ludovico. "Ecologia nos documentos da Igreja Católica." Revista Eclesiástica Brasileira 69, no. 276 (March 11, 2019): 861. http://dx.doi.org/10.29386/reb.v69i276.1259.
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O estudo apresenta um apanhado das preocupações da Igreja Católica sobre a questão ambiental, colhidas nos vários documentos, desde o Vaticano II até a V Conferência Latino-Americana, de Aparecida. Torna-se bastante incisiva, sobretudo, nos pronunciamentos dos Papas Paulo VI e João Paulo II. Está bem presente na temática de várias Campanhas da Fraternidade promovidas pelo Episcopado do Brasil. Notáveis são também os posicionamentos sobre o ambiente nas Conferências Episcopais Latino-Americanas (CELAM), Medellín, Puebla, Santo Domingo e Aparecida. O estudo mostra que a Igreja, preocupada em orientar os fiéis e a sociedade na luta pela preservação de todas as formas de vida, tem acompanhado com atençãoproblemáticadaecologia.AIgrejatomaposiçãofrenteaosproblemas ambientais, recorrendo à Sagrada Escritura, à Teologia e ao Magistério.Abstract: This study presents a series of concerns of the Catholic Church about the environmental issue extracted from various documents from the Vatican II until the 5th Latin American Conference of Aparecida. The issue becomes quite sharply defined in the pronouncements of Popes Paul VI and John Paul II. It is also clearly present in the theme of the various Fraternity Campaigns promoted by the Brazilian Bishops. The stated opinions about the environment at the Latin American Episcopal Conferences of Medellin, Puebla, Santo Domingo and Aparecida are also remarkable. The study shows that the Church, being concerned with guiding the faithful and society in the struggle for the preservation of all forms of life, has followed the problems of the ecology with great care. It also takes a stand in the face of environmental problems by resorting to the Sacred Scripture, to Theology and to the Magisterium.
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Sitarz, Mirosław. "Statement of the Polish Episcopal Conference and Polish Bishops on the Covid-19 Pandemic. An Outline." Teka Komisji Prawniczej PAN Oddział w Lublinie 15, no. 2 (December 31, 2022): 287–92. http://dx.doi.org/10.32084/tkp.5172.
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Under canon law, both the Holy See, the Polish Episcopal Conference as well as individual diocesan bishops, issued many appeals, guidelines, decrees and dispensations in which they adhered to the safety rules introduced by the Polish government during the pandemic. The article discusses the statements of competent ecclesiastical authorities concerning the pandemic circumstances.
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Godeša, Bojan. "Reconciliation Instead of History." Contributions to Contemporary History 56, no. 3 (December 5, 2016): 101–17. http://dx.doi.org/10.51663/pnz.56.3.07.
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The discussion focuses on the issue of reconciliation, which had become increasingly notable in the Slovenian society since the middle of the 1980s and culminated in the ceremony in the Kočevski rog forest in July 1990. Even before that solemn event, the Presidency of the Socialist Republic of Slovenia and the Slovenian Regional Episcopal Conference gave statements with regard to this issue, which, however, differed from each other significantly. The Presidency of the Socialist Republic of Slovenia emphasised that the purpose of the national and civil appeasement was especially to establish "such a situation in the political and public life of Slovenia where the past no longer represents a burden for interpersonal relations", while the statement of the Episcopal Conference underlined that "only the truth can set us free, represent the basis for reconciliation, and pave the way towards appeasement".In the last twenty-five years the different ways of understanding the question of reconciliation led to the oppositions and ideological divisions in the Slovenian society deepening even further with every reconciliatory declaration.
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Swinson, Daniel. "Restoring “Mr. Wesley’s Rule”: The General Conference of 1840 and Its Context." Methodist History 60, no. 1 (June 1, 2022): 1–39. http://dx.doi.org/10.5325/methodisthist.60.1.0001.
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ABSTRACT At the General Conference of the Methodist Episcopal Church in 1840, held in Baltimore, Maryland, a majority of delegates fully expected that a step would be taken that would restore the Church to its rightful place in the front ranks of the Temperance Movement. Instead, the conference became embroiled in a constitutional battle that pitted a minority of the delegates, representing different viewpoints, against a majority of delegates, also representing different viewpoints. The maneuvering in and around this conference illustrates parliamentary processes then common to the denomination, the character of antebellum Methodism, and the importance of temperance in the life of the Church.
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Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist." Methodist History 60, no. 1 (June 1, 2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.
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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a refuge for fugitive slaves. Snowden’s son, Isaac Humphrey, became one of the first three Black men to enroll in Harvard Medical School.
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Eom, Jae Jung. "Study on Synodal Church and the Role of the Episcopal Conference." Theological Perspective 215 (December 31, 2021): 172–211. http://dx.doi.org/10.22504/tp.2021.12.215.172.
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Davey, Michael, and Kate Turner. "General Synod of the Church of Ireland." Ecclesiastical Law Journal 19, no. 01 (December 20, 2016): 78–80. http://dx.doi.org/10.1017/s0956618x16001563.
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This year's General Synod, the second meeting of the triennium, was held in Dún Laoghaire, to the south of Dublin. It was a hotel conference venue, albeit one new to the Synod meeting. The Synod passed Bills relating to the areas of episcopal election and part-time ministry, as well as the ongoing areas of charity legislation and pensions. A Bill relating to diocesan boundaries was withdrawn.
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Bulthuis, Kyle T. "Preacher Politics and People Power: Congregational Conflicts in New York City, 1810–1830." Church History 78, no. 2 (May 28, 2009): 261–82. http://dx.doi.org/10.1017/s0009640709000481.
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The 1812 Methodist Episcopal Church general conference in New York City proved contentious. In his journal entry of May 17, Bishop Francis Asbury recorded that the conference participants hotly debated the power of the denomination's bishops, particularly regarding their unchecked right to appoint lesser ministers to positions of authority. While spirited, the disagreements did not deeply divide the contestants. That evening Asbury ate dinner with seventeen ministers, many of whom had fought on opposite sites. Asbury commented, “We should thank God we are not at war with each other, as are the Episcopalians, with the pen and the press as their weapons of warfare.”
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Jacob, W. M. "George Augustus Selwyn, First Bishop of New Zealand and the Origins of the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 38–55. http://dx.doi.org/10.1017/s1740355310000070.
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AbstractThis article aims to identify the significance of George Augustus Selwyn, the first Bishop of New Zealand, for the development of the Anglican Communion. It is based on evidence derived from secondary sources, most obviously the two-volume life of Selwyn written shortly after his death by his former chaplain, and on recent studies of the development of the Anglican Communion, especially the development of provincial synodical government in Australasia, and on the constitution of the Episcopal Church in the United States.The article concludes that Selwyn had ideal qualities and experiences to enable him to achieve a constitution for a new Anglican province independent of the state, and with self-government, including elected representatives of laity and clergy, as well as bishops meeting together. His commitment to creating a constitutional framework for the dioceses and provinces of the Anglican Communion, including the Episcopal Church, enabled a second Lambeth Conference to happen.
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Campagnaro, Matteo. "The Puebla Conference: The Origins of Pope Francis’ Synodal Ecclesiology." Ecclesiology 20, no. 1 (April 4, 2024): 36–52. http://dx.doi.org/10.1163/17455316-20010002.
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Abstract This article aims to contribute to an intelligent examination of Pope Francis’ magisterium and to the development of post-conciliar Latin American theology which acquired its maturity during the third Episcopal Conference of Latin America and the Caribbean in Puebla, Mexico in 1979. Firstly, this article examines the genesis of the Puebla Conference: how it came about, and the social and ecclesiastical environment that inspired it. In the second and third parts, the contents of the Final Document are explored. The article focuses on the birth of the Theology of the People and on the synodal ecclesiology that is derived from it, two fundamental themes that advance post-conciliar ecclesiological discourse.
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Lee, Peter John. "Indaba as Obedience: A Post Lambeth 2008 Assessment ‘If someone offends you, talk to him’." Journal of Anglican Studies 7, no. 2 (October 2, 2009): 147–61. http://dx.doi.org/10.1017/s1740355309990167.
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AbstractThe article seeks to reflect on the Lambeth Conference of 2008 and, in particular, the use of the indaba method of engagement, in the context of the Anglican Communion’s fractured history and its need for inner reconciliation. It proposes that theological and pastoral work is required in the areas of conflict resolution and communication.The following article was prepared before the TEC (The Episcopal Church) General Convention of 2009, and does not take account of its decisions.
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Barros, Paulo César. "EPISCOPAL NO VATICANO II O CONCÍLIO CONVIDA-NOS A RESGATAR UM DADO FUNDAMENTAL DA TRADIÇÃO ECLESIAL." Perspectiva Teológica 37, no. 102 (May 24, 2010): 199. http://dx.doi.org/10.20911/21768757v37n102p199/2005.
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A colegialidade episcopal constitui um dos mais importantes temas eclesiológicos do Concílio Vaticano II. Com o intuito de fazer contrapeso ao ensinamento do Concílio Vaticano I sobre o ministério petrino, os Padres conciliares, no Vaticano II, acentuaram o valor no episcopado e explicitaram a forma colegial como aquela própria do governo eclesiástico. É de se lamentar, contudo, que os caminhos abertos pelo Vaticano II em termos de colegialidade episcopal não tenham sido ainda trilhados, o que traria frutos para a vida eclesial como um todo, e para o progresso do ecumenismo em particular. Já passados quarenta anos da conclusão do Vaticano II, as Conferências Episcopais não gozam da autonomia que mereceriam enquanto lugar natural de se praticar a colegialidade, e o Sínodo dos Bispos, por seu turno, não se tem mostrado como instrumento apto a promover uma maior comunhão entre os prelados e, conseqüentemente, entre as Igrejas locais.ABSTRACT: Episcopal collegiality constitutes one of the most important ecclesiological themes of Vatican II. In order to counterbalance Vatican I teachings on the Petrine ministry, during the Vatican II the conciliar Fathers emphasized the camvalue of the episcopacy and the collegiality as the way of ecclesiastical government. It is regrettable, however, that the ways opened by the Vatican II in terms of Episcopal collegiality have not been trod yet. This would have bore fruits to the ecclesial life as a whole, and to the progress of ecumenism in particular. It has been forty years since the Vatican II conclusion and the Episcopal Conferences do not enjoy the autonomy they would deserve as natural place of practicing the collegiality. Similarly, the Synod of Bishops has not been working as an apt instrument to promote a greater communion among the prelates and, consequently, among the local Churches.
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Brighenti, Agenor. "Sinodalidade eclesial e colegialidade episcopal. A relevância ofuscada das conferências episcopais nacionais." Revista Eclesiástica Brasileira 72, no. 288 (February 8, 2019): 862. http://dx.doi.org/10.29386/reb.v72i288.813.
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À luz do Concílio Vaticano II, este estudo busca fundamentar as Conferências Episcopais Nacionais como autêntica expressão da colegialidade episcopal, que por sua vez está situada no seio da sinodalidade eclesial. A reflexão está estruturada em três momentos: no primeiro, se levanta alguns elementos da pré-história e do itinerário das Conferências Episcopais Nacionais; no segundo, se busca inter-relacionar teologicamente Conferências Episcopais, colegialidade e sinodalidade eclesial; e, no terceiro, a modo de conclusão, se mostra a importância e o papel das Conferências Episcopais na promoção de Igrejas autóctones, dado que a Igreja gestada por Jesus e parida no Pentecostes é “Igreja de Igrejas”, respaldada numa eclesialidade pluriforme.Abstract: In the light of the Vatican II Council, this study seeks to justify the National Episcopal Conferences as an authentic expression of Episcopal collegiality, which, in turn, is located within the ecclesial synodality. The reflection is structured in three phases: in the first, some elements of the prehistory and of the itinerary of the National Episcopal Conferences are raised; in the second we seek to interrelate the Episcopal Conferences, collegiality and ecclesial synodality theologically; and in the third, in the guise of a conclusion, we attempt to show the importance and role of the Episcopal Conferences in promoting autochthonous Churches, since the Church gestated by Jesus and given birth at Pentecost is “Church of the Churches”, supported by a multifaceted ecclesiality.
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Podmore, Colin. "Two Streams Mingling: The American Episcopal Church in the Anglican Communion." Journal of Anglican Studies 9, no. 1 (September 14, 2010): 12–37. http://dx.doi.org/10.1017/s1740355310000045.
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AbstractThis article identifies and compares two ecclesiological ‘streams’ that coalesced when the Anglican Communion was definitively formed in 1867: the traditional western catholic ecclesiology of England and Ireland and the more democratic, egalitarian ecclesiology of the American Episcopal Church. These streams had already mingled in George Augustus Selwyn’s constitution for the New Zealand Church. Incorporation of laypeople into the Church of England’s synods represented further convergence. Nonetheless, different understandings of the role of bishops in church government are still reflected in attitudes to the respective roles in the Communion’s affairs of bishops and primates on the one hand and the more recent Anglican Consultative Council on the other. Differences between the two streams were noticeable at the 1867 Lambeth Conference. The efforts of Archbishops Davidson and Fisher, rooted in the work of Selwyn, to hold together what Selwyn called ‘the two branches of our beloved Church’ are praised.
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Bottoni, Rossella. "Challenges to the Catholic Notion of Family and the Responses of the Catholic Church in Italy." Journal of Law, Religion and State 6, no. 2-3 (May 18, 2018): 274–309. http://dx.doi.org/10.1163/22124810-00602006.
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This article aims to examine the tensions between religion and the rule of law, focusing on the defense of the Catholic notion of the family in Italy, under Ruini’s and Bagnasco’s chairmanships of the Episcopal Conference of Italy (ECI). The first part offers some remarks on the institution of the conference of bishops and the development of its role in Italy, as well as on the Catholic notion of family and the challenges it has faced in the course of the Italian process of secularization. The second part examines the responses of the ECI to three state measures: Law no. 40/2004 on medically assisted reproduction; the legislation proposed in 2007 and never enacted on the rights and duties of cohabiting couples; and Law no. 76/2016 on civil unions between homosexual persons and on the legal recognition of cohabitation.
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Bullivant, Stephen, and Giovanni Radhitio Putra Sadewo. "Power, Preferment, and Patronage: An Exploratory Study of Catholic Bishops and Social Networks." Religions 13, no. 9 (September 13, 2022): 851. http://dx.doi.org/10.3390/rel13090851.
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Social Network Analysis (SNA) has shed light on cultures where the influence of patronage, preferment, and reciprocal obligations are traditionally important. We argue here that episcopal appointments, culture, and governance within the Catholic Church are ideal topics for SNA interrogation. This paper presents preliminary findings, using original network data for the Catholic Bishops’ Conference of England and Wales and the United States Conference of Catholic Bishops. These show how a network-informed approach may help with the urgent task of understanding the ecclesiastical cultures in which sexual abuse occurs, and/or is enabled, ignored, and covered up. Particular reference is made to Theodore McCarrick, the former DC Archbishop recently “dismissed from the clerical state”, and Michael Bransfield, Bishop Emeritus of Wheeling-Charleston. Commentators naturally use terms such as “protégé”, “clique”, “network”, and “kingmaker” when discussing both the McCarrick and Bransfield affairs, and church politics more generally: precisely such folk-descriptions of social and political life that SNA is designed to quantify and explain.
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Signorelli, Carlos Francisco. "Leigos e leigas: sujeitos eclesiais? Reflexões sobre o Caderno 107." Revista Eclesiástica Brasileira 75, no. 297 (August 16, 2018): 131–52. http://dx.doi.org/10.29386/reb.v75i297.373.
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Síntese: Desde a década de 90, o Conselho Nacional do Laicato do Brasil (CNLB) buscou incluir o conceito de sujeito eclesial para os leigos e as leigas nas publicações da CNBB. Finalmente, depois de pedido do CNLB e da Comissão Episcopal para o Laicato, a Conferência Episcopal aceitou incluir o assunto num Caderno de Estudos, depois de tê-lo analisado na Assembleia Geral Ordinária de 1914. Este caderno está sendo motivo de reflexões por toda a Igreja no Brasil e deverá voltar à AGO para a possibilidade de ser transformado em documento. Neste texto, com o objetivo de contribuir para tais estudos, procuramos refletir o conceito de sujeito eclesial, na autonomia e corresponsabilidade, a partir do pensamento filosófico, procurando mostrar que os conceitos de sujeito e autonomia estão na base do pensamento que originou o paradigma civilizacional que denominamos Modernidade. Por outro lado, procuramos mostrar que a instituição eclesial, moldada a um mundo rural aristocrático-feudal, deve repensar-se para o mundo urbano, num mundo de sujeitos que primam pela sua autonomia.Palavras-chave: Leigos. Sujeito. Autonomia. Corresponsabilidade.Abstract: Since the 90s, the National Council of the Laity of Brazil (CNLB) sought to include the concept of ecclesial subject to the laic men and women in the publications of the CNBB. Finally, after solicitation of CNLB and the Episcopal Commission for the Laity, the Episcopal Conference accepted to include the subject in Study Notebook, after having it analyzed the Ordinary General Meeting de 1914. This notebook is being cause for reflection throughout the Church in Brazil and should return to the OGM for the possibility of turning it into the document. In this paper, in order to contribute to such studies, we try to reflect the concept of ecclesial subject, autonomy and responsibility, from the philosophical thought, trying to show that the concepts of subject and autonomy underlying the thinking that led to the civilizational paradigm we call modernity. On the other hand, sought to show that the ecclesial institution, molded an aristocratic-feudal countryside, must rethink to the urban world, a world of subjects that strive for autonomy.Keywords: Laity. Subject. Autonomy. Co-responsibility.
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Meyer Resende, Madalena, and Anja Hennig. "Polish Catholic Bishops, Nationalism and Liberal Democracy." Religions 12, no. 2 (January 30, 2021): 94. http://dx.doi.org/10.3390/rel12020094.
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The alliance of the Polish Catholic Church with the Law and Justice (PiS) government has been widely reported and resulted in significant benefits for the Church. However, beginning in mid-2016, the top church leadership, including the Episcopal Conference, has distanced itself from the government and condemned its use of National Catholicism as legitimation rhetoric for the government’s malpractices in the fields of human rights and democracy. How to account for this behavior? The article proposes two explanations. The first is that the alliance of the PiS with the nationalist wing of the Church, while legitimating its illiberal refugee policy and attacks on democratic institutions of the government, further radicalized the National Catholic faction of the Polish Church and motivated a reaction of the liberal and mainstream conservative prelates. The leaders of the Episcopate, facing an empowered and radical National Catholic faction, pushed back with a doctrinal clarification of Catholic orthodoxy. The second explanatory path considers the transnational influence of Catholicism, in particular of Pope Francis’ intervention in favor of refugee rights as prompting the mainstream bishops to reestablish the Catholic orthodoxy. The article starts by tracing the opposition of the Bishops Conference and liberal prelates to the government’s refugee and autocratizing policies. Second, it describes the dynamics of the Church’s internal polarization during the PiS government. Third, it traces and contextualizes the intervention of Pope Francis during the asylum political crisis (2015–2016). Fourth, it portrays their respective impact: while the Pope’s intervention triggered the bishops’ response, the deepening rifts between liberal and nationalist factions of Polish Catholicism are the ground cause for the reaction.
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Janczewski, Zbigniew. "Sprawowanie sakramentu pokuty i pojednania w świetle prawa kanonicznego i liturgicznego z uwzględnieniem specyfiki warunków polskich." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 171–94. http://dx.doi.org/10.21697/pk.2006.49.1-2.07.
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Poland is a country where majority of inhabitants are faithful of Roman Catholic Church. That people relative frequently admit to the sacrament of penance ad reconciliation. Every day the priests be on duty in the confessionals. Particular difficult is to confess a few days before Easter and Christmas. Then near confessionals by all the days are very long queues of penitents. Under such circumstances Decision of Polish Episcopal Conference contained in the Ordo Paenitentiale recommends for example to use rite of reconciliation many penitents with individual confession and absolution. The minister can use also shortening rite of penance, apart from instruction for penitents. This elaboration shows also the situations when is necessary to refuse absolution or set aside absolution for the future.
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Panara, Carlo. "In the Name of God: State and Religion in Contemporary Italy." Religion & Human Rights 6, no. 1 (2011): 75–104. http://dx.doi.org/10.1163/187103211x543653.
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AbstractDuring the last few years the influence of the Catholic Church on law-making and government policies in Italy has dramatically increased. The Italian Episcopal Conference established a solid alliance with the Centre-Right led by the media tycoon Silvio Berlusconi. This political situation favoured the introduction of a number of hyper-conservative policies on ethical matters, from artificial insemination to abortion. In contrast, the influence of the Church was not significant in other key areas such as immigration policy. This article argues that the Church-inspired hyper-conservatism has led to the introduction of considerable restrictions to individual rights and freedoms. This situation is undermining the secular character of the Italian State and the original liberal-democratic inspiration of the Constitution.
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Hehir, J. Bryan. "There's No Deterring the Catholic Bishops." Ethics & International Affairs 3 (March 1989): 277–96. http://dx.doi.org/10.1111/j.1747-7093.1989.tb00223.x.
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This article uses two episcopal texts published by the National Conference of Catholic Bishops during the 1980s as a case study of the role of ethics in the foreign policy process. No longer a topic for theologians, philosophers, and lawyers alone, as in past decades, the morality of foreign affairs is now a matter of public discourse and political strategy. The size and social diversity of the Catholic church, the convergence of its stands on anti-communism and anti-nuclear weaponry, and the cosmic nature of the nuclear threat allowed the bishops to make transnational references reaching into all corners of the globe. The church-state exchange introduced the ethics of consequences and promoted moral debate about strategic foreign policy and deterrence.
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Brighenti, Agenor. "POR UMA EVANGELIZAÇÃO REALMENTE NOVA." Perspectiva Teológica 45, no. 125 (October 24, 2014): 83. http://dx.doi.org/10.20911/21768757v45n125p83/2013.
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A necessidade de uma "nova" evangelização se impõe diante do desafio de manter sempre viva e atual a novidade do Evangelho. Para remeter à origem da expressão, comumente refere-se a um discurso de João Paulo I I em uma Assembléia do Conselho Episcopal Latino-Americano, realizada no Haiti, em 1983. No entanto, "nova evangelização" é uma categoria que aparece já na Conferência de Medellín (1968), para expressar a exigência de levar adiante a renovação do Concilio Vaticano II (1962-1965), através de um novo modelo de pastoral: passar de uma "pastoral de conservação", com ênfase na sacramentalização (de cristandade), para uma pastoral transformadora, com ênfase na evangelização (de pós-cristandade). No entanto, a tradução mais fiel da exigência evangélica de que - para novos tempos, uma nova evangelização - , é a expressão "conversão pastoral", formulada pela Conferência de Santo Domingo (1992) e retomada na Conferência de Aparecida (2007). Ela acena para a superação de modelos de pastoral ultrapassados pela renovação do Concilio Vaticano I I e pela tradição latino-americana e que configuram, hoje, modelos de uma evangelização caduca no tempo e no espaço. ABSTRACT: The necessity for a "new" evangelization appears before the challenge of keeping alive and always current the novelty of the Gospel. To remember the origin of the expression, one commonly refers to a speech by John Paul I I in a Meeting of the Latin American Episcopal Council, held in Haiti, in 1983. However, "the new evangelization" is a category which already appears i n the Conference of Medellin (1968), to express the requirement to carry forward the renewal of the Second Vatican Council (1962-1965), through a new pastoral model: to pass from a "pastoral" of conservation, w i t h an emphasis on sacramentalization (of Christianity), to a pastoral of transformation, w i t h an emphasis on pastoral evangelization (post-Christianity). However, the most accurate translation of the evangelical requirement that - f o r new times, a new evangelization-, is the expression "pastoral conversion", formulated by the Santo Domingo Conference (1992) and incorporated in the Conference of Aparecida (2007). It beckons for overcoming of outdated pastoral models by the renewal of the Second Vatican Council and by the Latin American tradition and that configure, today, models of an evangelization lost in time and space.
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Miranda, Mário De França. "O desafio de Aparecida. Uma configuração eclesial para a América Latina." Revista Eclesiástica Brasileira 69, no. 273 (March 15, 2019): 77. http://dx.doi.org/10.29386/reb.v69i273.1372.
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O documento de Aparecida representa um desafio para a Igreja. Pede uma mudança de mentalidade (conversão pastoral) por parte de todos. Contudo, o ardor missionário requerido só será uma realidade, se encontrar estruturas adequadas para sua realização. O texto parte de uma configuração eclesial histórica que ainda permanece na imaginação de muitos católicos, mesmo com toda novidade do Concílio Vaticano II. Distingue, em seguida, identidade teológica de configuração institucional da Igreja, mostra a importância da Igreja local para uma fé realmente vivida, e aborda o desafio posto pela Conferência Episcopal de Aparecida. Numa parte final são apresentadas três características de uma Igreja missionária: uma Igreja de místicos, de cristãos missionários e dos pobres.Abstract: The Aparecida Document represents a challenge for the Church. It asks for a change in mentality (a pastoral conversion) on everyone’s part. However, the required missionary ardour will only become true if it finds appropriate structures for its realization. The text starts off in the context of a historical ecclesial configuration that still remains in the imagination of many Catholics despite all the novelties of the Vatican II Council. Next, it distinguishes theological identity from the institutional configuration of the Church; it shows the significance of the local church for a truly experienced faith; and it confronts the challenge set by the Episcopal Conference in Aparecida. In a final section it presents three characteristics of a missionary Church: a Church of mystics, one of missionary Christians and one of the poor.
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Fernández, José Ignacio. "Synodality in the Reception of the Second Vatican Council and Development of the Pastoral Orientations of the Chilean Bishops’ Conference, 1965–1985." Religions 14, no. 11 (October 31, 2023): 1374. http://dx.doi.org/10.3390/rel14111374.
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After the Second Vatican Council, the Chilean bishops met in a plenary assembly during May 1968. As a result, the Episcopal Conference of Chile developed its first Pastoral Orientations (POs). Between 1968 and 1985, the Chilean Bishops produced eight different iterations of the POs. The ongoing development of the POs during this period reflected an emerging consensus across the various dioceses of the county. Five aspects of the POs in particular helped develop a synodal culture: (1) to reform the Church, (2) to establish the Church as an evangelizer and servant of humanity, (3) to opt for the base ecclesial communities as the local realization of the People of God, (4), to carry out the liturgical reform and diocesan synods, and (5) to develop intermediate forms of collegiality among the bishops.
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Atkins, Jonathan M. "Calvinist Bishops, Church Unity, and the Rise of Arminianism." Albion 18, no. 3 (1986): 411–27. http://dx.doi.org/10.2307/4049982.
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According to Nicholas Tyacke, the doctrine of predestination worked as a “common and ameliorating bond” between conformists and nonconformists in the late Elizabethan and Jacobean Church of England. Anglicans and Puritans both accepted Calvin's teachings on predestination as a “crucial common assumption.” Puritans were stigmatized either because of their refusal to conform to the church's rites and ceremonies or because of their rejection of the church's episcopal government, but their agreement with the episcopacy on predestinarian Calvinism imposed “important limits” on the extent of persecution. The Synod of Dort, a Dutch conference held in 1619 which included several English representatives, repudiated Arminianism and affirmed the Calvinist view of salvation, Tyacke calls “an event which has never received the emphasis it deserves from students of English religious history,” because the Synod “served to emphasize afresh the theology binding conformist and nonconformist together, and the limits which that common bond imposed on persecution.” The rise of Arminianism broke this common bond and contributed to the causes of the Civil War. To the Arminians, Puritans were those who opposed the new religious policies of King Charles I and archbishop William Laud. The Arminians' elimination of Calvinist influence in the church and at court, along with intensified persecution of Puritans, “generated a Puritan militancy” that erupted in 1640. By that date, Tyacke concludes, predestinarian Calvinism had been “transformed with relative ease into a call for ‘root and branch’ remedies”; at the same time, presbyterianism emerged as “the cure of Arminian disease.”
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Kołodziej, Marcin. "Adaptations in the Polish Rites of the Sacrament of Marriage." Teologia i Człowiek 61, no. 1 (June 30, 2023): 101–15. http://dx.doi.org/10.12775/ticz.2023.006.
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One of the issues raised by the Second Vatican Council was the need to revise the liturgical books that had been used until that time. The ritual of the sacrament of marriage was the first to undergo this process. The editio typica was prepared, and, following the promulgation of the Code of Canon Law in 1983, the Holy See published the second model edition of the ritual in question. The Polish version of the rites of the sacrament of marriage was developed on the basis of the Latin book, using historical sets of liturgical books from the nation. By virtue of the authority granted by the legislator, the Polish Episcopal Conference incorporated liturgical adaptations relevant to Poland into the ritual. With adherence to the indications included in the editio typica, the formularies and ceremonies established domestically were taken into consideration.
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Zito, Carla. "Parish Churches, Patrimony of the Community or of the Diocese?" Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 182–93. http://dx.doi.org/10.17979/aarc.2019.6.0.6238.
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My intervention was born as a reflection on the Census of churches of Turin diocese, organized by the CEI (Italian Episcopal Conference). Through my studies, I’ve observed the case of Turin ecclesiastical heritage built in the second half of the 20th century. A great number of places of worship have changed their historical validity due to arbitrariness of choices and interventions.I’ve always supported the thesis that this religious buildings are an important patrimony for the urban history and expression of the pastoral liturgy of the diocese in Italy and that the community is fundamental to the birth and the management of a parish centre. Now I think that it is necessary to consolidate project strategies and fix best-practices to preserve the ecclesiastic heritage from everyone’s action.Generally speaking, what contemporary buildings can be part of the Church heritage? How far can priests and communities decide, independently, to intervene?
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Cohen, Samuel. "Studying Disaster in Late Antiquity." Studies in Late Antiquity 8, no. 1 (2024): 1–11. http://dx.doi.org/10.1525/sla.2024.8.1.1.
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This introduction frames a collection of four papers, originally presented at the 13th Shifting Frontiers in Late Antiquity conference, that examine late antique episcopal responses to disaster, typically military defeats caused by the barbarians. To contextualize what follows, this essay begins by introducing various ways disaster researchers define disaster, as well as the related concepts of hazard and vulnerability. The paper also examines several terminological and methodological challenges associated with the application of modern disaster studies to the ancient world. Importantly, disasters cannot be separated from their social context. Indeed, thinking of disasters as social phenomena encourages historians to look beyond the disaster events themselves, to consider why and how those in power reacted (or failed to react) and what the experience was like for the individuals who lived through them. Finally, this essay serves as an argument against the simplistic association of the period of Late Antiquity with disaster.
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Kantor, Robert. "Administration of Ecclesiastical Temporal Goods in the Light of the Instructions of the Polish Episcopal Conference of 2015." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 7, no. 1 (May 1, 2017): 209. http://dx.doi.org/10.15633/pch.1989.
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Green, Thomas J. "CDF Circular Letter on Episcopal Conference Guidelines for Cases of Clerical Sexual Abuse of Minors: Some Initial Observations." Jurist: Studies in Church Law and Ministry 73, no. 1 (2013): 151–79. http://dx.doi.org/10.1353/jur.2013.0010.
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Czernik, Zbigniew. "DZIAŁANIA KOŚCIOŁA RZYMSKOKATOLICKIEGO W POLSCE W ZAKRESIE OCHRONY ZABYTKÓW." Protection of Cultural Heritage, no. 1 (May 30, 2016): 15–30. http://dx.doi.org/10.24358/odk_2016_01_02.
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It has always been of tremendous importance for Latin Church to protect and preserve cultural heritage which it has been collecting and creating for ages. Particular attention is therefore paid to take care of, preserve, and conserve historic monuments and sites as well as to ensure they hold the right place in cult and liturgy. In the past, this approach was reflected not only in documents produced by church (both general and particularistic ones) but also in carrying out works to historic monuments and sites. Church in Poland has always aimed its actions at providing monuments and sites with good care. Participants of the Polish Episcopal Conference and members of Diocesan Synods made a considerable number of legal regulations. A church system of historic preservation service has been developed for years; an abundance of works are carried out to historic monuments and sites; there are church institutions collecting and listing properties and sites as well as supervising protection-related activities and cooperating with selected government bodies.
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Daprà, Francesca, and Giulia De Lucia. "Twenty years of clients for religious architectures." Actas de Arquitectura Religiosa Contemporánea 10 (December 16, 2023): 32–47. http://dx.doi.org/10.17979/aarc.2023.10.0.10180.
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The contribution proposes a reflection on the relationship between the client, the architect and the various actors involved in the planning, design and construction of new churches, focusing on the Italian context in the last twenty years, and asking who can be considered the actual client for religious buildings. The selected time frame underlines a season characterised by different experimentation approaches for architectural competitions promoted, facilitated or supported by the Italian Episcopal Conference (CEI), starting from the experience of the Pilot Projects, passing through the Diocesan Paths, up to the most recent Participatory Processes, aimed at reducing the gap between Church client, user’s requests, and architectural projects. Such processes involve a large panel of actors, including the National and Diocesan bodies, local interlocutors, and the design teams, made up of various professionals. The study aims to investigate such recent procedures, to provide an analytical look at the maturing of the processes and to the identification of the collective client.
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Thompsett, Fredrica Harris. "A Passion for Intercessory Prayer: The Historic Vocation of the Society of the Companions of the Holy Cross." Anglican Theological Review 98, no. 2 (March 2016): 303–16. http://dx.doi.org/10.1177/000332861609800205.
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At a time when the “bonds of affection” might well be prayerfully strengthened within the Anglican Communion, a relatively unknown and certainly an unheralded group of Episcopal women may be an available resource. The Society of the Companions of the Holy Cross, with its long history, practical theology, structure, and practice of intercessory prayer, continues to embrace its passion for building a community of prayer. As this essay highlights, the Society's history reveals a growing and evolving institution whose members, called Companions, exercise their theological authority and societal awareness in study and discussion of economic, social, industrial, and global concerns leading to informed intercessory prayer. The two founding pillars of the Society—Emily Malbone Morgan and Vida Dutton Scudder—shaped the conscience of the Society and insisted that prayer and action were religious obligations for meeting the social problems of their day. Responding to this vision, the Society was a lead planner and participant in the March 2014 conference “Anglican Women at Prayer: Weaving Our Bonds of Affection.” The success of this conference suggests that the Society, whose membership is located primarily in North America, might extend its vision and passion for intercessory prayer internationally and take on a more public presence within the Anglican Communion. Clearly, women's practices of prayer and evolving practical theology are alive and well, and deserve the further attention this essay seeks to encourage.
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Morgan, John. "Henry Jacob, James I, and Religious Reform, 1603–1609: From Hampton Court to Reason-of-State." Church History 86, no. 3 (September 2017): 695–727. http://dx.doi.org/10.1017/s0009640717001305.
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At the beginning of James I's reign, a petition campaign, the Hampton Court conference, numerous tracts, and considerable effort in Parliament all failed to overcome the king's adamant defense of the forms and practices of his episcopal church. In a milieu of deprivations and perception of declension, Henry Jacob, one of the organizers of the petitioning, denounced the illegitimacy and dangers of prelatical church government in several tracts between 1604 and 1609, advocated congregationalism, and outlined the basis for a second conference to bring continuing religious disputes to a close. In 1609, having achieved no success, Jacob turned away from scriptural arguments for reform and instead boldly adopted the novel reason-of-state political language to request “toleration” for politically loyal nonconforming Protestants. Jacob relied on “axioms of pollicie” and recent examples to demonstrate that necessity sometimes determined that toleration, while unpalatable, was the most prudent political course (as the new language had it). James's handwritten marginalia on this tract reveal his continuing antipathy toward any reform he believed derogated from his monarchical “interest.” The variety of arguments Jacob employed illustrates both the difficulties facing early Jacobean reformers and the often-unrecognized degree of flexibility and development in their thought and tactics. In asking for toleration as a royal favor, Jacob also illustrates the seventeenth-century nonconformist dilemma of achieving desired ends through doubtful means.