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Journal articles on the topic 'Evangelii gaudium (Catholic Church'

Author: Grafiati

Published: 25 February 2023

Last updated: 4 March 2023

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1

McGregor, Peter John. "Leitourgia: The Missing Link in Evangelii Gaudium." Irish Theological Quarterly 84, no. 1 (2018): 57–76. http://dx.doi.org/10.1177/0021140018815855.

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Some especially insightful and challenging passages in Evangelii Gaudium are those on the importance of a personal encounter with Jesus, the evangelizing power of popular piety, person to person witness, and the need for the power of the Holy Spirit. However, in order to do full justice to the mission of the Church, the document requires more on the priestly aspect of this mission. This element is substantially absent, in part, because of Francis’s veneration of Evangelii Nuntiandi. However, this absent element can be obtained from the missiology of Lumen Gentium, John Paul II, and the Catechi

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Marangi, Ettore. "Biblical foundation and magisterial development of the dogmatic datum of the poor as a theological place." Teocomunicação 49, no. 2 (2019): 34384. http://dx.doi.org/10.15448/0103-314x.2019.2.34384.

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There are serious reasons to argue that with Evangelii Gaudium by Pope Francis, the magisterium of the Catholic Church has finally come to fully acknowledge the function of the locus theologicus played by the poor. This study, which constitutes the first of two articles devoted to the subject, investigates the foundation of this dogmatic datum in two sources of revelation: the Holy Scripture and the recent teachings of the magisterium. To this end, in the first place, it examines the role that the Old and New Testaments entrust to the poor within revelation; then it documents the rediscovery o

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Puggioni, Roberto. "Pope Francis, Liberation Theology, and Social Global Justice." Exchange 45, no. 3 (2016): 227–51. http://dx.doi.org/10.1163/1572543x-12341403.

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Pope Francis’ apostolic exhortation Evangelii Gaudium (2013) addresses social issues even if it is not a social document. This paper unfolds its social message and detects the possible convergences with some social themes in the Latin American theology of liberation. In doing this, Francis’ considerations will be framed, as far as possible, in the perspective of the traditional Roman Catholic social thought. Thus, providing also insights on where Francis’ teaching adheres more and where less with the previous social magisterium. After an introductory part and an historical overview on the rela

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Biały, Stanisław. "The Need for Ecological Conversion and the Canonical Standard. Analysis in the Light of the Latest Documents of the Magisterium of the Catholic Church." Teka Komisji Prawniczej PAN Oddział w Lublinie 14, no. 1 (2022): 33–44. http://dx.doi.org/10.32084/tekapr.2021.14.1-4.

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Due to the current situation of the ecological crisis, the author takes up the topic of the analysis of the most recent Church Magisterium. He concludes that it is in the light of the documents Laudato si’, Evangelii gaudium, Fratelli tutti, etc. of Pope Francis, that can find a doctrine which (in terms of the need for ecological conversion) is normative, although informal and take the conviction that maybe this doctrine in line with the words of Cardinal Coccopalmiero, former president of the Pontifical Council for Legislative Texts, will soon be introduced into the Code of Canon Law.

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Oltvai, Kristóf. "Bergoglio among the Phenomenologists: Encounter, Otherness, and Church in Evangelii gaudium and Amoris laetitia." Open Theology 4, no. 1 (2018): 316–24. http://dx.doi.org/10.1515/opth-2018-0024.

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Abstract Because Jorge Bergoglio’s (Pope Francis’s) pontifical texts depart from his predecessor’s Thomistic vocabulary, critics claim his works deploy an “improvisational” style. Closer analysis reveals, however, that Francis deploys the terminology of French phenomenology after the “theological turn.” In fact, Evangelii gaudium and Amoris laetitia frame the event of interpersonal encounter using three concepts drawn from Emmanuel Levinas’s and Jean-Luc Marion’s philosophical projects: the gaze, the face, and the other. Without ruling out a direct textual influence, I argue that Bergoglio’s t

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Passos, João Décio. "A REFORMA DO PAPADO: PRIMADO NA COLEGIALIDADE." Perspectiva Teológica 48, no. 1 (2016): 37. http://dx.doi.org/10.20911/21768757v48n1p37/2016.

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RESUMO: A reforma do papado está colocada em pauta no atual pontificado. Embora não esteja publicizada como uma pauta explícita está relacionada às reformas gerais da Cúria se encontram em curso. O Papa Francisco é autoridade legítima e de direito para realizá-la, embora a história revele reformas já realizadas em nome de princípios teológicos e de estratégias políticas. A tarefa é simultaneamente simbólica e política e depara-se com desafios de ordem tradicional e burocrática para ser implementada. Francisco assume em suas posturas e na Exortação Evangelii gaudium a necessidade de uma reforma

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Marangi, Ettore. "Theological Discovery and Future Perspectives of the Dogmatic Datum of the Poor as a Theological Place." Teocomunicação 50, no. 1 (2020): e35283. http://dx.doi.org/10.15448/0103-314x.2020.1.35283.

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There are serious reasons to argue that with Evangelii Gaudium by Pope Francis, the magisterium of the Catholic Church has finally come to fully acknowledge the function of the locus theologicus played by the poor. This study constitutes the second of two articles devoted to the subject. Firstly, it delineates the journey, not lacking in opposition and ambiguity, that theology has carried out without which the magisterium could hardly have reached such conclusions. Then, it attempts to highlight the fundamental reasons that underlie the role of theological place the poor play within theology,

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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.

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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters an

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Regan, Ethna. "The Bergoglian Principles: Pope Francis’ Dialectical Approach to Political Theology." Religions 10, no. 12 (2019): 670. http://dx.doi.org/10.3390/rel10120670.

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Pope Francis (Jorge Bergoglio) is a complex thinker whose political and theological views range from the illiberal to the radical, defying easy categorization within the binaries of contemporary politics. In this article, I examine the influence of theological debates in the post-Vatican II Latin American church on his development, especially la teología del pueblo, which was, ‘to some extent’, an Argentine variant of liberation theology. This article presents a critical analysis of four ‘Bergoglian principles’—which Francis says are derived from the pillars of Catholic social teaching—first d

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Dormor, Duncan, and Alana Harris. "Evangelii Gaudium and the Renewal of the Church." Ecclesiology 12, no. 1 (2016): 3–11. http://dx.doi.org/10.1163/17455316-01201001.

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Worthen, Jeremy. "Whatʼs New about Renewal in Evangelii Gaudium?" Ecclesiology 12, № 1 (2016): 73–90. http://dx.doi.org/10.1163/17455316-01201006.

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Evangelii Gaudium sketches a vision of ecclesial renewal through deepening participation in evangelization. This vision is supported by a theology of renewal that holds together human and divine agency and distinguishes persons, practices and structures; a theology of the church that finds its identity in the dynamic of evangelization; and a theology of newness that focuses on the incarnation and the good news that proclaims it. While these foundations build on significant previous sources, there is something both creative and distinctive in how Pope Francis weaves them together. Although the

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Cardoso, Maria Teresa De Freitas. "NO RESPEITO E NO AMOR. ENSINAMENTO DE BENTO XVI E FRANCISCO SOBRE A SOLICITUDE ECUMÊNICA." Perspectiva Teológica 48, no. 2 (2016): 357. http://dx.doi.org/10.20911/21768757v48n2p357-387/2016.

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RESUMO: O artigo apresenta traços do ensinamento de Bento XVI sobre a solicitude ecumênica e uma nota sobre sua renovação e avanço pelo papa Francisco na sua programática exortação Evangelii Gaudium. Depois de se reportar ao compromisso ecumênico do Concílio Vaticano II, considerado irreversível por João Paulo II, e de observar algumas dificuldades, como sobre a Declaração Dominus Iesus, examinam-se entrevistas, discursos e encíclicas de Joseph Ratzinger/Bento XVI, especialmente em relação com uma afirmação da constituição Gaudium et Spes do Concílio Vaticano II, sobre respeito e amor. No fina

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Cardoso, Maria Teresa De Freitas. "NO RESPEITO E NO AMOR. ENSINAMENTO DE BENTO XVI E FRANCISCO SOBRE A SOLICITUDE ECUMÊNICA." Perspectiva Teológica 48, no. 2 (2016): 357. http://dx.doi.org/10.20911/21768757v48n2p357/2016.

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RESUMO: O artigo apresenta traços do ensinamento de Bento XVI sobre a solicitude ecumênica e uma nota sobre sua renovação e avanço pelo papa Francisco na sua programática exortação Evangelii Gaudium. Depois de se reportar ao compromisso ecumênico do Concílio Vaticano II, considerado irreversível por João Paulo II, e de observar algumas dificuldades, como sobre a Declaração Dominus Iesus, examinam-se entrevistas, discursos e encíclicas de Joseph Ratzinger/Bento XVI, especialmente em relação com uma afirmação da constituição Gaudium et Spes do Concílio Vaticano II, sobre respeito e amor. No fina

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Cloutier, David. "Pope Francis and American Economics." Horizons 42, no. 1 (2015): 122–28. http://dx.doi.org/10.1017/hor.2015.47.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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Clark, Charles M. A. "Pope Francis and American Economics." Horizons 42, no. 1 (2015): 128–40. http://dx.doi.org/10.1017/hor.2015.48.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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Hirschfeld, Mary. "Pope Francis and American Economics." Horizons 42, no. 1 (2015): 140–49. http://dx.doi.org/10.1017/hor.2015.49.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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Shadle, Matthew A. "Pope Francis and American Economics." Horizons 42, no. 1 (2015): 149–55. http://dx.doi.org/10.1017/hor.2015.50.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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Murray, Paul D. "Ecclesia et Pontifice: On Delivering on the Ecclesiological Implications of Evangelii Gaudium." Ecclesiology 12, no. 1 (2016): 13–33. http://dx.doi.org/10.1163/17455316-01201005.

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This article analyses the ecclesiological implications of Pope Francis’s 2013 Apostolic Exhortation Evangelii Gaudium from the perspective of critical-constructive systematic ecclesiology. The analysis proceeds in three stages. The first, expository, section identifies the key sites of ecclesiological significance in eg. The second section reflects on the broad implications of eg for the contemporary task of Roman Catholic ecclesiology – and Catholic theology more generally – concerning how these tasks should appropriately be pursued. The third section identifies something of the range of spec

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Ross, Kenneth R. "Understanding Mission Today: Points of Convergence?" Transformation: An International Journal of Holistic Mission Studies 34, no. 4 (2017): 260–66. http://dx.doi.org/10.1177/0265378817724615.

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In this brief article, essential content from mission statements by three different church groupings is compared and contrasted. Lausanne’s Cape Town Commitment is brought together with the WCC’s Together Towards Life and the Vatican’s Evangelii Gaudium. This article identifies considerable convergences between the three agendas and sees these as grounds not only for general optimism for the future of mission, but also for meaningful dialogue and appropriate strategies for the work.

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Sedmak, Clemens. "Mission as Kinship on the Margins." International Bulletin of Mission Research 42, no. 3 (2017): 199–210. http://dx.doi.org/10.1177/2396939317717455.

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Mission, according to Evangelii gaudium, is characterized by missionary joy, a kind of displacement, the experience of being evangelized by the poor, and the image of the bruised church. Such an understanding invites us to go to the margins and there encounter the Christ. This article develops the concept “kinship on the margins” in conversation with Greg Boyle’s understanding of kinship. It distinguishes four types of kinship (based on blood, milk, water, or wine) and offers a case study of kinship on the margins—the work of Georg Sporschill, SJ, in eastern Europe, which is an expression of a

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Ilo, Stan Chu. "Poverty and Economic Justice in Pope Francis." International Bulletin of Mission Research 43, no. 1 (2018): 38–56. http://dx.doi.org/10.1177/2396939318810698.

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This article discusses Pope Francis’s teaching on poverty and economic justice with reference to his Evangelii gaudium and Laudato si’. This teaching is developed through three emphases of the pope: (1) a compassionate church, moved by the suffering and injustice in the world; (2) a church whose mission is to accompany humanity with the leaven of the Gospel in order to bring about a radical conversion of hearts and worldly systems and institutions; and (3) a transformative missional praxis that brings about integral salvation through solidarity with the poor and marginalized, and a prophetic c

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Ilo, Stan Chu. "The Church of the Poor." Ecclesiology 10, no. 2 (2014): 229–50. http://dx.doi.org/10.1163/17455316-01002006.

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This article takes Pope Francis’ call for ‘a poor church’ in Evangelii Gaudium as a starting point for an ecclesiology of vulnerable mission for the church. Drawing from biblical, patristic, and theological sources, the article proposes two theses on the church of the poor, and links these theses with a new model of a vulnerable mission which reflects a humble, servant church which embodies in her teachings and in her inner life and external activities the priorities and practices of Christ in walking with the poor. The paper uses a biblical analysis of the first proclamation of the Lord in th

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Lam, Joseph. "La alegría del evangelio. Leyendo la ‘Evangelii Gaudium’ del Papa Francisco con san Agustín." Augustinus 63, no. 1 (2018): 137–53. http://dx.doi.org/10.5840/augustinus201863248/2495.

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The article offers a synopsis of the ecclesiological vision of Pope Francis, underlining the centrality of Charity that is what should guide the Evangelization of the Church within a secularized context. The role of the «missionary disciples» in this task, which is a work of mercy, is also pointed out. Later the article presents the illumination of the Augustinian doctrine to the encyclical Evangelii Gaudium, particularly concerning the preaching, as a service of charity, where the pastor gives voice to the message of God. The article also stresses S. Augustine’s doctrine of the Interior Mast

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Bevans, Stephen. "POPE FRANCIS AND INCULTURATION." Jurnal Ledalero 18, no. 2 (2019): 203. http://dx.doi.org/10.31385/jl.v18i2.186.203-222.

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<p><strong>Abstract:</strong> This article contains the idea of Pope Francis’ contextualizations as expressed in some of his encyclicals. In his Evangelii Gaudium (Joy of the Gospel), Pope Francis supports inculturation as well as having the view that Hellenist culture is particularly appropriate in expressing Christian faith, and thus needs to be appreciated as a norm for the Church aside from the Holy Bible. In his Laudato Si (On Care for our Common Home), Pope Francis refers to a method used in liberation theology that is “See – judge – act”. Pope Francis stresses the impo

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Török, Csaba. "Plébániai lét – ma." Studia Theologica Transsylvaniensia 24, no. 1 (2021): 25–53. http://dx.doi.org/10.52258/stthtr.2021.1.02.

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„The parish is not an outdated institution; precisely because it possesses great flexibility, it can assume quite different contours depending on the openness and missionary creativity of the pastor and the community“ (Evangelii gaudium 28). The words of Pope Francis give us an actual and imminent inspiration to explore the status of the being-in-parish and the being-a-parish experience of the catholic clergy and faithful. We try to identify the basic elements of the biblical understanding of παροικία, to analyze the current situation and develop some possible principles for the (re)forming of

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Buru, Puplius Meinrad. "BERTEOLOGI DALAM KONTEKS INDONESIA YANG MULTIKULTURAL." Jurnal Ledalero 19, no. 1 (2020): 72. http://dx.doi.org/10.31385/jl.v19i1.197.72-100.

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<p>This article aims at introducing the content and purpose of the <em>Apostolic Constitution</em> <em>Veritatis Gaudium </em>(Joy of Truth), namely the renewal of theological faculties and ecclesiastical institution of higher education. This renewal needs to be brought into the public sphere, so that it can be realized by paying attention to the sociocultural context of the local Church. By analyzing qualitatively data collected through the study of literature and employing the contextual theological approach, it is concluded that the Catholic Church in Indonesia

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Romanko, Agnieszka. "The Principle of Independence and Autonomy of Church and State in the Social Teaching of the Roman Catholic Church." Teka Komisji Prawniczej PAN Oddział w Lublinie 14, no. 1 (2022): 329–35. http://dx.doi.org/10.32084/tekapr.2021.14.1-27.

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According to the Pastoral Constitution on the Church in the Modern World Gaudium et Spes, the Church and the political community in their own fields are autonomous and independent from each other. Respect for the mutual independence and autonomy of the Church and State, is a guarantee of the normal relationships between the Church and the political community.

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Kleden, Paul Budi. "BERPIJAK DI BUMI – BERPIHAK KEPADA MANUSIA (Mandat dari Gaudium et Spes)." Jurnal Ledalero 12, no. 1 (2017): 71. http://dx.doi.org/10.31385/jl.v12i1.83.71-96.

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Gaudium et Spes is a revolutionary document of Vatican II which can still inspire the Church now and in the future. This document is revolutionary in the sense that it deals with problems, issues and ideas that had never before become the agenda of any Council in the Catholic Church. Gaudium et Spes concretizes what John XXIII named aggiornamento, a process of contextualising the Christian heritage, through which the Church opens itself up to the modern world. This document is also revolutionary because it is entirely a product of the conciliar process of the Council itself. This article prese

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Miranda, Mário De França. "Igreja e sociedade na Gaudium et Spes e sua incidência no Brasil." Revista Eclesiástica Brasileira 66, no. 261 (2019): 89. http://dx.doi.org/10.29386/reb.v66i261.1609.

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O Autor aborda o tema – Igreja e sociedade na Gaudium et Spes e sua incidência no Brasil – em três passos sucessivos. Primeiramente, recupera, na memória e de modo breve e conciso, as linhas fundamentais da relação Igreja e sociedade no período imediatamente pré-conciliar; em seguida, com este pano de fundo, examina esta mesma relação na Gaudium et Spes, para, finalmente e de modo especial, examiná-la com relação à sociedade brasileira atual e propor uma maior participação dos leigos católicos.Abstract: The author deals with the subject – Church and Society in the Gaudium et Spes and their inc

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Azcuy, Virginia R. "LA “TRAMA INTERNA” DE EVANGELII GAUDIUM ENSAYO SOBRE LA FUERZA DE LA ESPIRITUALIDADE EVANGELIZADORA." Perspectiva Teológica 46, no. 130 (2015): 407. http://dx.doi.org/10.20911/21768757v46n130p407/2014.

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RESUMEN: Este artículo intenta auscultar el entramado de una espiritualidade evangelizadora en el texto de Evangelii gaudium. La reflexión se estructura siguiendo la lectura de algunos ejes principales de los capítulos I, III y V de la exhortación apostólica, dedicados a “la transformación misionera de la Iglesia”, “el anuncio del Evangelio” y los “evangelizadores con espíritu”, respectivamente. Las influencias de Evangelii nuntiandi y la V Conferencia de Aparecida en la exhortación son notables, aunque no menos importante resulta el peculiar carisma espiritual del papa Francisco; en este hori

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Goodey, Daniel J. "A Capabilities Approach Analysis of Evangelii Gaudium and Its Significance for Catholic Learning Environments on LGBT + Issues." Religious Education 114, no. 5 (2019): 640–51. http://dx.doi.org/10.1080/00344087.2019.1659747.

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Pérez Millán, Martín. "POLITICS FOR FRANCIS." POPE FRANCIS AND POLITICS 11, no. 2 (2017): 173–90. http://dx.doi.org/10.54561/prj1102173m.

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The first Latin American Pope chosen as Saint Peter’s successor led up to an unprecedented event in the bimillenary history of the Church. His ideological and pragmatic points of view, as well as his personal and intrinsic virtues, were the distinctive features that catapulted him as an indisputable world leader and model actor in International Politics. As a consequence of this expertise demonstrated by the Bishop of Rome, different issues have been established in the media and in the global public opinion. This can be seen in the anthropological and social aspects of his discourse, which he

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Luciani, Rafael. "LA OPCIÓN TEOLÓGICO-PASTORAL DEL PAPA FRANCISCO." Perspectiva Teológica 48, no. 1 (2016): 81. http://dx.doi.org/10.20911/21768757v48n1p81/2016.

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Resumen: La Evangelii Gaudium y los discursos ofrecidos durante los viajes apostólicos a Latinoamérica han dejado clara la opción teológico-pastoral del Papa Francisco, cuyo eje se encuentra en torno a la opción preferencial por «una Iglesia pobre que asuma al pueblo-pobre» y, desde ahí, se deje evangelizar reconociendo el lugar teológico que tiene la cultura popular como mediación socioanalítica y de encuentro con el Dios de Jesús. Para comprender esto hay que adentrarse en el debate sociohistórico de la teología latinoamericana de la liberación y en el modo como esta fue recibida en Argentin

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Deck, Allan Figueroa. "POPE FRANCIS AND THE CHALLENGE OF ECCLESIAL INTROVERSION: WHERE IS HE COMING FROM? WHERE IS HE GOING?" Perspectiva Teológica 54, no. 3 (2022): 703. http://dx.doi.org/10.20911/21768757v54n3p703/2022.

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ABSTRACT: The presentation focuses on the reception of Pope Francis’s ecclesial reform and his persistent call for comprehensive pastoral conversion as outlined in Evangelii gaudium. The author discusses the reforms as rooted in the Church’s identity and mission to evangelize in the fullest sense of the word as understood in the teaching of the Second Vatican Council and developed in the subsequent magisterium. The author addresses the toxic environment created by social media, a primary source of misinformation and fearmongering which leads to growing resistance and polarization among some ch

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McTavish, James. "Pope Francis and Bioethical Concerns in Amoris laetitia." Ethics & Medics 41, no. 10 (2016): 3–4. http://dx.doi.org/10.5840/em2016411020.

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Amoris laetitia (The Joy of Love), Pope Francis’s apostolic exhortation on love in the family, provides the pontiff’s reflections following the 2014–2015 Synods of Bishops on the Family. In it, he examines the situation of families in today’s world and calls readers’ attention “to the parts dealing with their specific needs.” The Pope anchors Amoris laetitia in the continuity of Church teaching, supporting his observations with various documents from the magisterium, including Humanae vitae, Gaudium et spes, Familiaris consortio, and the Catechism of the Catholic Church.

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Jelantik, Yohanes Padmono Hapsara. "Evangelisasi." Lux et Sal 1, no. 1 (2020): 63–72. http://dx.doi.org/10.57079/lux.v1i1.12.

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Evangelization is the natural obligation of the Catholic Church. The apostolic exhortation of Pope Paul VI" Evangelii Nuntiandi" demands the Church, both hierarchy and laity, to be continuously evangelized. The mission-evangelization center is one of the lay movement groups in the Diocese of Surabaya. It makes many evangelization courses in many parishes under the control of the Diocese. Its members concern about bringing Jesus into their everyday life experience. The goal of this program is to build Christian faith to be more and more qualified. This paper intends to examine the evangelizatio

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Kasimirus, Mr, and Agustinus Wisnu Dewantara. "PEMAHAMAN UMAT KATOLIK MADIUN TERHADAP KONSTITUSI GAUDIUM ET SPES DALAM KEHIDUPAN POLITIK PRAKTIS." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 2 (2020): 28–47. http://dx.doi.org/10.34150/jpak.v20i2.278.

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Apolitical praxis has been grown widely. Being a qualified Catholic politician is a fundamental matter because it serves as a mediator between Church and state. A Catholic politician comprhensive understanding’son GS is one of parameters for a qualification to involve in social and political practices. The research was designed to answer some fundamental guestions as the following: How far the Catholics in Madiun understand about the document of GS on political praxis? This research conducted by using a qualitative method. The results of research showed that 100% respondents were knowing about

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Karr, Reid. "Missiological Implications of Conscience in Present-Day Roman Catholicism." Unio Cum Christo 6, no. 1 (2020): 49. http://dx.doi.org/10.35285/ucc6.1.2020.art3.

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During Jorge Mario Bergoglio’s Papacy, The Theology Of Conscience Has Taken On A Significant Role. A Developed Theology Of Conscience Emerged During The Second Vatican Council, Most Notably With Gaudium Et Spes, And Later Developed As Essential In Moral Theology. Francis Is The First Pope To Fully Embody Vatican II Teachings, In Particular In His Incorporation Of The Conscience Into Theology And Practice. During The First Months Of His Papacy, He Made It Clear That Conscience Is Crucial To His Theology And, In A Letter Exchange With A Prominent Italian Journalist, He Underscored Obedience To O

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Bargár, Pavol. "Mission amidst Ideologies: Ideology and Hegemony in The Cape Town Commitment, Together towards Life, Evangelii Gaudium, and Mission of the Orthodox Church in Today’s World." Exchange 48, no. 2 (2019): 85–104. http://dx.doi.org/10.1163/1572543x-12341516.

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Abstract Although the present era has by some scholars been referred to as a post-ideological one, based on the argument that the so-called ‘grand narratives’ have by now become largely untrustworthy and suspicious, evidence suggests that ideology continues to play an important role in today’s world. This paper will therefore seek to revisit the post-ideology thesis using Timothy Gorringe’s distinction between ideology and hegemony. Gorringe defines ideology as an articulated system of meanings, values, and beliefs; to him, it is meaning in service of power. In contrast, hegemony for Gorringe

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Julia, Norlan. "Strengthening Filipino Migrants’ Faith through Popular Religiosity." Mission Studies 33, no. 3 (2016): 352–75. http://dx.doi.org/10.1163/15733831-12341467.

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The introduction of popular religious practices traditionally held during major liturgical feasts in the Philippines has gathered Filipino migrants in Norwich, United Kingdom, into a dynamic ecclesial community. It has sustained their faith even as they struggle to face the many challenges of living and working abroad and keeping the faith without the comforts and certainties provided by a predominantly Catholic culture at home. They draw courage and consolation from participating in the year-round activities in their Filipino chaplaincies. The author’s pastoral voluntary work in the United Ki

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Winter, Stephan. "“[…] from Our Own Comfort Zone […] to […] All the ‘Peripheries’” (EG 20). A Franciscan Keyword of Pope Francis and its Significance for Christian Worship." Religions 9, no. 10 (2018): 290. http://dx.doi.org/10.3390/rel9100290.

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In Evangelii gaudium (No. 20), Pope Francis writes: “In our day Jesus’ command to ‘go and make disciples’ echoes in the changing scenarios and ever new challenges to the Church’s mission of evangelization […]. Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the ‘peripheries’ in need of the light of the Gospel.” Here and in other passages the Pope makes clear that he understands the Church and its mission in a very Franciscan way. Consider how St. Francis of As

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Harun, Martin. "Jorge Mario Bergoglio & Abraham Skorka, On Heaven and Earth: Pope Francis on Faith, Family, and the Church in the Twenty-First Century, Translated by Alejandro Bermudez and Howard Goodman, New York: Random House/Image, 2013, 236 hlm." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 13, no. 2 (2014): 282–84. http://dx.doi.org/10.36383/diskursus.v13i2.84.

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Dalam buku ini Kardinal Jorge Mario Bergoglio—saat itu masih Uskup Agung Buenos Aires dan sejak 13 Maret 2013 menjadi Paus Fransiskus—dan Rabi Abraham Skorka berdialog tentang sejumlah masalah agama, kehidupan, keluarga, politik, dan masyarakat yang mereka lihat sebagai tantangan besar pada abad ke-21 ini. Dialog itu mulai dan berakhir dengan penukaran pandangan tentang topik dialog sendiri sebagaimana mereka usahakan. Latarnya adalah Argentina yang karena sejarahnya telah lupa akan seni untuk saling mendengarkan dan berbicara dengan satu sama lain. Di tengah kebuntuan itu kedua tokoh agama in

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Joko, Antonius Padua Dwi. "Bonum Coniugum Dalam Perkawinan." Lux et Sal 2, no. 2 (2022): 101–14. http://dx.doi.org/10.57079/lux.v2i2.62.

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The Catholic Church sees marriage as a living fellowship and an intimate love between a husband and a wife which is held by God and confirmed through His laws. As a consequence, a marriage institution is always a realization of God’s will that is concretely arranged by the ecclesiastical law. This point is confirmed by the Vatican Council II in Gaudium et Spes Constitution art. 48. From this point, the Code of Canon Law 1983, Cann. 1055 defines marriage as an agreement (feodus, consensus, covenant) between a man and a woman in order to establish a partnership of their whole life (totius vitae

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Cooke, Bernard. "Sacrosanctum Concilium: Vatican II Time Bomb." Horizons 31, no. 1 (2004): 105–12. http://dx.doi.org/10.1017/s0360966900001109.

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In the wake of the Second Vatican Council there were remarks about the Decree on Religious Freedom being a time bomb, because its views on freedom of conscience would have revolutionary impact if applied to the life of the church itself. There was more general recognition of the fundamental shift in ecclesiology that was implied in Lumen gentium and Gaudium et spes. As for Sacrosanctum concilium (SC), the document on liturgical revision, it obviously pointed to important shifts in Catholic liturgical activity, but it was not seen as a theologically innovative document. It may well be, though,

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Horowski, Jarosław. "Autonomia świata a podmiotowość człowieka w ekoteologii." Studia Ecologiae et Bioethicae 8, no. 1 (2010): 117–31. http://dx.doi.org/10.21697/seb.2010.8.1.10.

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One of the most difficult problems, which is to be solved by contemporary culture, is the ecological problem. It concerns the culture because the hedonistic and consumerist mentality of man plays an important part in it. Biocentrism states that the ecological problem results from traditional Western attitudes to the non-human world based on the belief that humans are the central and most significant entities in the universe. Biocentrism puts forward a teleological argument for the protection of the environment. It indicates that non-human species have inherent value as well and each organism h

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Mullaney, Casey. "Solidarity, Praxis, and Discernment: Formation at the Catholic Worker." Journal of Moral Theology 11, no. 2 (2022). http://dx.doi.org/10.55476/001c.37347.

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Although the encyclicals and episcopal documents of Catholic social teaching remain fairly theoretical and address concrete social issues on a general level, the implications of these texts must be lived out to be fully understood. Students of Catholic social teaching require spaces and communities in which they can ‘test out’ concepts such as the common good and the preferential option for the poor for the sake of their own formation and in service to the Church and the world. The Catholic Worker, an anarchist lay movement primarily based in urban centers of the United States, has historicall

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Cunanan, Ericka Mae. "True Harmony Between Liturgy and Popular Piety: Expressing The Thomasian Faith in The Sabuaga Festival." Scientia - The International Journal on the Liberal Arts 10, no. 2 (2021). http://dx.doi.org/10.57106/scientia.v10i2.134.

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The Directory on Popular Piety and the Liturgy (DPPL) upholds that Christian worship originates and is brought to completion in the Spirit of Christ, which dispenses truthful liturgical devotion and realistic manifestations of popular piety. A vigorous engagement of evangelization and culture is embodied in the Sabuaga Festival, an Easter Sunday celebration in Sto. Tomas, Pampanga. It is a collaboration of the Catholic Church (St. Thomas the Apostle Parish) and the Local Government Unit (Sto. Tomas). This paper argues how a true and fruitful harmony between liturgy and popular piety is a

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De Souza Paim, José, and Pedro Iwashita. "Mistério da Encarnação no Magistério do Papa Francisco: fundamento da missão da Igreja." Revista Encontros Teológicos 33, no. 3 (2018). http://dx.doi.org/10.46525/ret.v33i3.893.

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Resumo: Este é um estudo teológico sobre o mistério da Encarnação do Verbono pensamento do Papa Francisco como fundamento sobre o qual ele se apoiapara propor, a partir da Evangelli Gaudium, uma renovação eclesial inadiável1,uma Igreja em permanente estado de missão2, a partir do Evangelho, núcleocentral do anúncio, para a manifestação da beleza do amor de Deus, reveladoem Jesus Cristo morto e ressuscitado3. Para o desenvolvimento desta pesquisaserá feita a análise de alguns números da Constituição Dogmática Dei Verbumcom o fim de melhor explicitar a revelação divina e a encarnação como ápiced

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González, Santiago Andrés Sierra, Leonardo Bermúdez Romero, Segundo Henry Guerrero Sotelo, et al. "From Latin American Problems to World Problems: Similarities in the Analysis of the Reality between the Texts of the Latin American Magisterium and the Pontifical Documents of Pope Francis." Horizons, December 6, 2022, 1–24. http://dx.doi.org/10.1017/hor.2022.47.

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Catholic Social Teaching in Latin America—portrayed in the documents of the Conference of Latin American Episcopal Conferences (Río, Medellín, Puebla, Santo Domingo, and Aparecida)—seeks to provide pastoral orientations to the social problems of the subcontinent, analyzing reality from a concrete theological perspective: the perspective of the poor. This article analyzes how Latin American problems and the way to diagnose them also appear in the pontifical documents of Pope Francis, especially in Evangelii Gaudium and Laudato Si’, applied to the world context. We conclude that the perspective

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Iheanacho, Valentine Ugochukwu. "Jean-Marc Éla’s Hut and Empty Granary: Rethinking the Social Significance of Theology in Africa." Studia Historiae Ecclesiasticae 47, no. 1 (2021). http://dx.doi.org/10.25159/2412-4265/8119.

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Jean-Marc Éla, in his book My Faith as an African (1988), articulates a pastoral vision for the church in Africa. According to Éla, the “friends of the gospel” must be conscious of God’s presence “in the hut of a mother whose granary is empty.” This awakening arises from the capacity of theologians “to catch the faintest murmurs of the Spirit,” and to stay within earshot of what is happening in the ecclesial community. The vocation of an African theologian, as a witness of the faith and a travelling companion of God’s people, obliges him/her “to get dirty in the precarious conditions of villag

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