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Journal articles on the topic 'Redemptorist'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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1

Hayes, Patrick J. "Redemptorist Archives: A Three-Year Review." American Catholic Studies 130, no. 1 (2019): 61–72. http://dx.doi.org/10.1353/acs.2019.0013.

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2

Enderle, Gilbert A., and Patrick J. Hayes. "Louis F. Hartman: The Contributions of a Redemptorist Biblical Scholar." U.S. Catholic Historian 31, no. 4 (2013): 27–46. http://dx.doi.org/10.1353/cht.2013.0022.

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3

Skira, Jaroslav Z., and Myroslaw Tataryn. "Sowing on Good Soil: Canadian Scholarship on the Ukrainian Church(es)." East/West: Journal of Ukrainian Studies 6, no. 1 (April 2, 2019): 51–90. http://dx.doi.org/10.21226/ewjus476.

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This essay surveys material published between 1950 and 2016 by Canadian scholars who studied Ukrainian church history and theology. Particular attention is paid to works produced by members of the Eastern-rite Redemptorist and Basilian religious orders and by scholars at St. Andrew’s College and the University of Manitoba in Winnipeg, the University of Toronto and the University of St. Michael’s College in Toronto, the Canadian Institute of Ukrainian Studies at the University of Alberta, and the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies in Ottawa.
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4

Hayes, Patrick J. "Redemptorist Biographers: Digging into the Lore and Legend of the Baltimore Province." U.S. Catholic Historian 29, no. 3 (2011): 17–26. http://dx.doi.org/10.1353/cht.2011.0038.

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Rafter, Kevin. "Priests and Peace : the Role of the Redemptorist Order in the Northern Ireland Peace Process." Études irlandaises 28, no. 1 (2003): 159–76. http://dx.doi.org/10.3406/irlan.2003.1655.

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6

Martín, Elena García. "Empathy, Catharsis, and Altruism in Cervantes's Los tratos de Argel, Read as a Redemptorist Play." Cervantes: Bulletin of the Cervantes Society of America 38, no. 2 (2018): 129–64. http://dx.doi.org/10.1353/cer.2018.0022.

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7

Woods, James M. "The Civil War Diary of Father James Sheeran, Confederate Chaplain and Redemptorist ed. by Patrick Hayes." Catholic Historical Review 104, no. 1 (2018): 157–58. http://dx.doi.org/10.1353/cat.2018.0017.

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Tate, Adam. "Patrick J. Hayes, editor, The Civil War Diary of Father James Sheeran: Confederate Chaplain and Redemptorist." Catholic Social Science Review 23 (2018): 336–37. http://dx.doi.org/10.5840/cssr20182325.

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Kurtz, William B. "The Civil War Diary of Father James Sheeran: Confederate Chaplain and Redemptorist ed. by Patrick J. Hayes." American Catholic Studies 128, no. 4 (2017): 89–91. http://dx.doi.org/10.1353/acs.2017.0062.

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10

Comiskey, John P. "Eternal Memory! Father Achiel Delaere (1868-1939): The First Eastern Rite Redemptorist and Canada's Ukrainian Catholic Church (review)." Catholic Historical Review 93, no. 1 (2007): 216–17. http://dx.doi.org/10.1353/cat.2007.0076.

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Dunn, Matthew W. I. "Comptes rendus / Reviews of books: Eternal Memory! Father Achiel Delaere (1868-1939): The First Eastern Rite Redemptorist and Canada's Ukrainian Catholic Church." Studies in Religion/Sciences Religieuses 36, no. 2 (June 2007): 407–9. http://dx.doi.org/10.1177/000842980703600243.

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12

Ganiel, Gladys. "Power from the Periphery?" Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 16. http://dx.doi.org/10.18792/jbasr.v21i0.38.

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This article develops the concept of ‘extra-institutional religion,’ which was first introduced in the 2016 book Transforming Post-Catholic Ireland. It describes how the author’s research for a biography of Fr Gerry Reynolds, a Redemptorist based in Belfast’s Clonard Monastery during the Troubles, helped advance the concept by fostering insight into the importance of links between faith-inspired activists and institutional religion. It also develops the concept’s theoretical potential, arguing that it may be well-placed to contribute to wider change by balancing two paradoxical structural strengths: its position on the peripheries of religious, social, and political life; and its continued links with institutional religion. It relates these structural strengths to theoretical literature on religion and civil society (which alerts us to how change can emerge from the peripheries); and Grace Davie and Abby Day’s work on European religion (which alerts us to the continued importance of historically dominant religious institutions). It then describes how Reynolds’s activism was enhanced by the legitimacy and connections that came with his embeddedness in the Catholic Church. Examples include his work with Fr Alec Reid facilitating secret political negotiations during the Troubles; and public ecumenical initiatives like the Cornerstone Community, the Unity Pilgrims, and In Joyful Hope. While Reynolds was not practising extra-institutional religion, his example advances this concept by demonstrating that for faith-inspired activists, maintaining solid links with institutional religion may be more important for sparking change than was originally argued in Transforming Post-Catholic Ireland.
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13

Zalutska, H. I. "TEACHING AND EDUCATIONAL ACTIVITY OF REDEMPTORIST FATHERS (CONGREGATION OF THE MOST HOLY REDEEMER) IN THE UKRAINIAN DIASPORA OF CANADA IN THE FIRST HALF OF THE 20th CENTURY." Innovate Pedagogy 15, no. 1 (2019): 13–16. http://dx.doi.org/10.32843/2663-6085-2019-15-1-2.

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14

Juste, Luiza De Castro, and Patrícia Duarte de Oliveira Paiva. "Resgate histórico da praça da Basílica de Bom Jesus de Matosinhos em Congonhas, Minas Gerais." Ornamental Horticulture 21, no. 1 (April 16, 2015): 63. http://dx.doi.org/10.14295/rbho.v21i1.777.

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The squares and gardens have always been constructed at the heart of cities, enshrining its history and giving place to the public and private events of the population. The historic gardens contribute to the memory and identity of a people, and can be considered as cultural heritage and living monument and therefore the importance of its preservation. These gardens are present in many localities, especially in the colonial towns of Minas Gerais, which have their roots in the incessant search for gold and the ways traced by the then Royal Road. Congonhas, a town that emerged from the gold exploration, and also from the faith of the portuguese, has enormous tourism potential. It´s history is marked by Aleijadinho masterpiece, which turned it into a World Heritage Site by UNESCO. This study had as objective to consider the importance of historic gardens, to study the historical-cultural evolution and landscape of the square of the Basílica Bom Jesus de Matosinhos with emphasis on morphological transformations of the space it occupied, and the social representations found. For this, it was made an exploratory research through site visits, interviews, and literature and iconographic searches. The gathering of the collected data allowed to organize them in the historical process of area occupation and enabled the identification of the main changes that occurred over time. There was no intention of occupying the square, either as a community space, whether as ornamentation until the 1920´s. The idea of beautifying the place came only with the arrival of the Redemptorist Priests in Congonhas in 1923. Since then, several forms were acquired through the garden, including a project by Roberto Burle Marx. The square has a religious purpose and does not load the design of most Brazilian squares as a place of social coexistence of the population or framework from political power.
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15

Tataryn, Myroslaw. "The Religions of Canada ed. by Jamie S. Scott, and: Father Achiel Delaere (1868–1939): The First Eastern Rite Redemptorist and Canada’s Ukrainian Catholic Church by Jozef de Vocht." Canadian Ethnic Studies 47, no. 4-5 (2015): 371–74. http://dx.doi.org/10.1353/ces.2015.0049.

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16

Kehoe, Karen A. "The Civil War Diary of Father James Sheeran: Confederate Chaplain and Redemptorist. Edited by Patrick J. Hayes . Washington, DC: The Catholic University of America Press, 2016. xi + 596 pages. $29.95." Horizons 44, no. 2 (November 7, 2017): 520–21. http://dx.doi.org/10.1017/hor.2017.98.

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17

Gebarowski-Shafer, Ellie. "Catholics and the King James Bible: Stories from England, Ireland and America." Scottish Journal of Theology 66, no. 3 (July 16, 2013): 253–60. http://dx.doi.org/10.1017/s0036930613000112.

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AbstractThe King James Bible was widely celebrated in 2011 for its literary, religious and cultural significance over the past 400 years, yet its staunch critics are important to note as well. This article draws attention to Catholic critics of the King James Bible (KJB) during its first 300 years in print. By far the most systematic and long-lived Catholic attack on the KJB is found in the argument and afterlife of a curious counter-Reformation text, Thomas Ward's Errata of the Protestant Bible. This book is not completely unknown, yet many scholars have been puzzled over exactly what to make of it and all its successor editions in the nineteenth century – at least a dozen, often in connection with an edition of the Catholic Douai-Rheims Bible (DRB). Ward's Errata, first published in 1688, was based on a 1582 book by Catholic translator and biblical scholar Gregory Martin. The book and its accompanying argument, that all Protestant English Bibles were ‘heretical’ translations, then experienced a prosperous career in nineteenth-century Ireland, employed to battle the British and Foreign Bible Society's campaign to disseminate the Protestant King James Bible as widely as possible. On the American career of the Counter-Reformation text, the article discusses early editions in Philadelphia, when the school Bible question entered the American scene. In the mid-nineteenth century, led by Bishop John Purcell in Cincinnati, Bishop Francis Patrick Kenrick in Philadelphia and Bishop John Hughes in New York City, many Catholics began opposing the use of the KJB as a school textbook and demanding use of the Douai Rheims Bible instead. With reference to Ward's Errata, they argued that the KJB was a sectarian version, reflecting Protestant theology at the expense of Catholic teachings. These protests culminated in the then world-famous Bible-burning trial of Russian Redemptorist priest, Fr Vladimir Pecherin in Dublin, in late 1855. The Catholic criticisms of the KJB contained in Ward's Errata, which was reprinted for the last time in 1903, reminded the English-speaking public that this famous and influential Protestant version was not the most perfect of versions, and that it was not and never had been THE BIBLE for everyone.
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18

KLUJ, WOJCIECH. "Duchowość misyjna. Między „Ad gentes" a „Redemptoris missio"." Annales Missiologici Posnanienses, no. 15 (January 15, 2007): 19–36. http://dx.doi.org/10.14746/amp.2006.15.02.

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19

Skinner, David. "The Marian Anthem in Late Medieval England." Studies in Church History 39 (2004): 168–80. http://dx.doi.org/10.1017/s0424208400015072.

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Alma redemptoris mater is one of the four ancient antiphons or anthems in honour of the Blessed Virgin Mary. This anthem may recall Chaucer’s Prioress’s Tale, and the image of a choirboy, seven years of age, who, having learnt his Alma redemptoris, sang daily the Virgin’s praises even beyond death. Primer in hand he learnt his Alma by heart, only to be murdered in a Jewish ghetto for singing the anthem that he took such pains to perfect. With the song on his lips his throat was cut; but Mary intervened, placed a precious pearl on his tongue, saying, My litel child, nowe wol I fecche thee,Whan that the greyn is fro thy tonge ytake.Be not agast; I wol the nat forsake.
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20

Gleeson, David T. "The Civil War diary of Father James Sheeran. Confederate chaplain and Redemptorist. Edited by Patrick J. Hayes. Pp. xii + 596 incl. 11 ills. Washington, DC: The Catholic University of America Press, 2016. £32.50 (paper). 978 08 81322 882 2." Journal of Ecclesiastical History 69, no. 4 (October 2018): 909–11. http://dx.doi.org/10.1017/s0022046918000878.

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21

Grzybek, Stanisław. "Biblijne inspiracje encykliki Jana Pawła II „Redemptoris Mater”." Ruch Biblijny i Liturgiczny 42, no. 4 (August 31, 1989): 278. http://dx.doi.org/10.21906/rbl.2162.

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22

Rzepkowski svd, Horst. "„Religionen, Religiosität und christlicher Glaube" und „Redemptoris Missio"." Evangelische Theologie 52, no. 3 (May 1, 1992): 262–76. http://dx.doi.org/10.14315/evth-1992-0306.

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23

Rivas Flores, José Ignacio. "NUEVAS IDENTIDADES EN LA FORMACIÓN DEL PROFESORADO: LA VOZ DEL ALUMNADO." International Journal of Developmental and Educational Psychology. Revista INFAD de Psicología. 7, no. 1 (January 30, 2017): 487. http://dx.doi.org/10.17060/ijodaep.2014.n1.v7.819.

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Abstract.I present in this paper the new identities that are forming among teacher students as a result of the changes that are taking place in the social, cultural, political and economic spheres. I start from research results that Procie group is conducting about the professional identity of teacher students in the University of Malaga. The research studies the stories of the school experience of freshmen and analyses what are the characteristics of this experience. Four axes are taking into account: the idealization of the figure of the teacher, the focus on tasks and routines, the core place of assessment and the emphasis on order and discipline in the classroom. From this experience, I deal what I call “ Sedimental knowledge.” This would be the knowledge about the teaching profession that is built by students at school because of their experience and it constitutes the sediment of professional knowledge. This will be a fundamental part in the building of their identity. On the other hand, takes into account the “neoliberal moral” working in the schools, being an important brick in the construction of a new identity, characterized by practical thinking, activism and short-termism. This represents a significant change from the Redemptorist identity proper from earlier times.Keywords: Identity, Teaching, School Experience, Professional Knowledge.Resumen.Presento en este trabajo las nuevas identidades que están formándose entre el alumnado del grado de primaria, como consecuencia de los cambios que están teniendo lugar en el ámbito social, cultural, político y económico. Parto de los resultados de la investigación que el grupo ProCie está realizando acerca de la identidad profesional de los estudiantes de primaria, en la Universidad de Málaga. La investigación aborda los relatos de la experiencia escolar de estudiantes de primer año y analiza cuales son las características de esta experiencia. Son cuatro ejes los que se tienen en cuenta: la idealización de la figura del docente, el foco en las tareas y las rutinas, el lugar central que ocupa la evaluación y el énfasis en el orden y la disciplina en el aula. A partir de esta experiencia se aborda lo que denominamos “conocimiento sedimental”. Este vendría a ser el conocimiento acerca de la profesión docente que se va construyendo por parte de los estudiantes en la escuela como consecuencia de su experiencia y que constituirá el sedimento de la conocimiento profesional. Este será parte fundamental en la construcción de su identidad. Por otro lado, se tiene en cuenta la “moral neoliberal” que funciona en las instituciones escolares, actuando de forma importante en la construcción de una nueva identidad, caracterizada por el pensamiento práctica, el activismo y el cortoplacismo. Esto representa un cambio importante respecto a la identidad redentorista propia de tiempos anteriores.Palabras Clave: Identidad, profesión docente, experiencia escolar, conocimiento profesional
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Cichosz, Wojciech, and Łukasz Rumian. "Pedagogia Świętego Józefa w świetle adhortacji apostolskiej „Redemptoris custos”." Teologia i Człowiek 50, no. 2 (August 17, 2020): 65. http://dx.doi.org/10.12775/ticz.2020.018.

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25

BOENIG, ROBERT. "ALMA REDEMPTORIS MATER, GAUDE MARIA, AND THE PRIORESS'S TALE." Notes and Queries 46, no. 3 (September 1, 1999): 321–26. http://dx.doi.org/10.1093/nq/46-3-321.

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BOENIG, ROBERT. "ALMA REDEMPTORIS MATER, GAUDE MARIA, AND THE PRIORESS'S TALE." Notes and Queries 46, no. 3 (1999): 321–26. http://dx.doi.org/10.1093/nq/46.3.321.

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27

Langkammer, Hugolin. "Pismo Święte w encyklice Jana Pawła II „Redemptoris Mater”." Ruch Biblijny i Liturgiczny 41, no. 3 (June 30, 1988): 252. http://dx.doi.org/10.21906/rbl.1955.

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28

Cumming, Julie E. "Composing Imitative Counterpoint around a Cantus Firmus: Two Motets by Heinrich Isaac." Journal of Musicology 28, no. 3 (2011): 231–88. http://dx.doi.org/10.1525/jm.2011.28.3.231.

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In the decades around 1500 composers learned to combine the new style of imitative polyphony with the older practice of basing a work on a cantus firmus. By applying Peter Schubert’s technique of modular analysis and his descriptions of common contrapuntal techniques to Heinrich Isaac's Inviolata integra et casta es Maria and Alma redemptoris mater, we can learn a great deal about compositional process in the period. Inviolata, which features a cantus firmus in strict canon after two measures, consists of two-, three-, and four-voice modules. Moreover, understanding the modular construction of the piece makes it possible to reconstruct the missing contratenor 2 part. In Alma redemptoris mater, which features a tenor cantus firmus that uses both long-note presentation and free paraphrase, Isaac uses four-voice modules, imitative presentation types involving modules, and nonmodular contrapuntal techniques probably derived from improvisatory practices. Understanding and labeling the contrapuntal techniques used in composition of this period allow us to analyze the music with a new precision, and to describe the differences between composers and genres.
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29

Zavadilová, Eva. "The Intellectual Formation of Clerics From the Congregation of Redemptorists in Obořiště with Regard to Period Legal Prescriptions." Studia theologica 19, no. 1 (March 1, 2017): 183–98. http://dx.doi.org/10.5507/sth.2017.010.

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Diéguez Melo, María. "El Santuario de la Palabra en los seminarios Redemptoris Mater." Actas de Arquitectura Religiosa Contemporánea 4 (February 16, 2017): 212–21. http://dx.doi.org/10.17979/aarc.2015.4.0.5135.

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La necesidad de nuevos espacios en los que vivir plenamente la liturgia postconciliar ha motivado en el seno del Camino Neocatecumenal la gestación y desarrollo de una propuesta artística que codifica el espacio celebrativo. Sin embargo, esta propuesta de Kiko Argüello no sólo abarca el espacio parroquial sino que se extiende a otros espacios como los centros internacionales para la nueva evangelización o los seminarios Redemptoris Mater.En el presente texto se analiza el caso particular de estos centros de formación sacerdotal relacionados con este itinerario de formación católica, en los cuales se han desarrollado espacios arquitectónicos nuevos para dar respuesta a necesidades particulares de oración y estudio de la Escritura. Éste es el caso del Santuario de la Palabra, un espacio de inspiración hebraica relacionado con la oración comunitaria y la Scrutatio Scripturae, que nos ofrece una nueva tipología muy sencilla en su estructura arquitectónica pero de gran carga simbólica y sígnica.
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MARCOS, Haneron Victor. "Oitenta anos de Divinis redemptoris: a consolidação do anticomunismo católico." Passagens: Revista Internacional de História Política e Cultura Jurídica 10, no. 3 (October 15, 2018): 414–24. http://dx.doi.org/10.15175/1984-2503-201810304.

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32

Demma, Filippo. "Scultori, redemptores, marmorarii ed officinae nella Puteoli romana." Mélanges de l'École française de Rome. Antiquité, no. 122-2 (December 15, 2010): 399–425. http://dx.doi.org/10.4000/mefra.296.

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33

Schroeder, Roger. "Book Review: Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation." Missiology: An International Review 23, no. 4 (October 1995): 480. http://dx.doi.org/10.1177/009182969502300409.

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Haight, Roger. "Book Review: Redemption and Dialogue: Reading Redemptoris Missio and Dialogue and Proclamation." International Bulletin of Missionary Research 19, no. 2 (April 1995): 91. http://dx.doi.org/10.1177/239693939501900220.

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35

Dries, Angelyn. "U.S. Catholic Women and Mission: Integral or Auxiliary?" Missiology: An International Review 33, no. 3 (July 2005): 301–11. http://dx.doi.org/10.1177/009182960503300304.

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Since at least the 1990 encyclical Redemptoris Missio, Roman Catholic teaching has endorsed a multi-faceted mission platform, thus giving official recognition to the work of Catholic women missionaries, who were formerly referred to as “auxiliaries.” A look at women's experiences in two recent mission gatherings and examples from mission economics, companioning, and martyrdom illustrate both the contribution Catholic women made to a holistic approach to mission and the lingering nineteenth century themes of domesticity and “woman's work for women” as reshaped by U.S. Catholic women missionaries today.
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Felice Casula, Carlo. "A Santa Sé e o Brasil na Era Vargas: a descoberta da maior nação católica do mundo." Revista Novos Rumos 53, no. 2 (December 20, 2016): 139–55. http://dx.doi.org/10.36311/0102-5864.2016.v53n2.08.p139.

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Essas notas constituem antecipação de uma pesquisa sobre as relações entre a Santa Sé o Brasil na era Vargas, na qual o autor trabalha há alguns anos. O projeto inicial se articulou a partir de um planejamento de pesquisa de 2006, dirigido pelo autor na Itália, chamado Igreja católica, Santa Sé e Comunismo. Da Divini Redemptoris à Ost-Politik. A ideia de examinar a difusão e a recepção da Encíclica de Pio XI sobre o comunismo ateu no grande país latino-americano, estendeu-se à reconstrução das relações entre a Santa Sé e o regime de Getúlio Dornelles Vargas.
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Hayes, Patrick J. "An Incentive to Serve God More Faithfully: Redemptorists and Their Relations in Religion." U.S. Catholic Historian 35, no. 2 (2017): 79–101. http://dx.doi.org/10.1353/cht.2017.0010.

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Šmíd, Marek. "Czechoslovak-Vatican Negotiations on the Activity of the Congregation of the Redemptorists in the Diocese of České Budějovice in the 1920s." Studia theologica 22, no. 3 (December 1, 2020): 127–44. http://dx.doi.org/10.5507/sth.2020.023.

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39

Borucka, Monika. "Działalność Fundacji Pomocy Humanitarnej „Redemptoris Missio” odpowiedzią na wyzwania encykliki Jana Pawła II." Annales Missiologici Posnanienses, no. 18 (January 1, 2012): 187. http://dx.doi.org/10.14746/amp.2012.18.9.

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40

Chmielewski, Marek. "Maryja – „ucieczka nasza” w czasie próby." Roczniki Teologiczne 67, no. 5 (December 28, 2020): 23–37. http://dx.doi.org/10.18290/rt20675-2.

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Historia Kościoła, a zwłaszcza historia duchowości, dostarcza wiele faktów, postrzeganych w perspektywie wiary chrześcijańskiej jako szczególne interwencje Boga, o które wierzący prosili za pośrednictwem i wstawiennictwem Matki Bożej. Dlatego mariologiczna doktryna Kościoła katolickiego i pobożność maryjna zalecają wzywać Matkę Jezusa w różnych sytuacjach kryzysowych naszego życia jako „Ucieczkę grzeszników”, „Pocieszycielkę uciśnionych”, „Orędowniczkę” i „Pośredniczkę” czy „Matkę niezawodnej nadziei”. Ta prośba o opiekę Matki Bożej w czasie życiowej próby wyraża się w wielu innych modlitwach. Autor analizuje wspomniane wyżej maryjne tytuły i przedstawia trzy wybrane, najstarsze i zatwierdzone przez Kościół antyfony: „Pod Twoją obronę” (Sub Tuum praesidium), „Witaj Królowo” (Salve Regina) i „Matko Odkupiciela” (Alma Redemptoris Mater).
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Chenaux, Philippe. "Father Włodzimierz Ledóchowski (1866–1942): Driving Force behind Papal Anti-Communism during the Interwar Period." Journal of Jesuit Studies 5, no. 1 (December 21, 2018): 54–70. http://dx.doi.org/10.1163/22141332-00501004.

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Włodzimierz Ledóchowski, superior general of the Society of Jesus, wielded great influence in the battle against Communism. His belief that there was a link of some degree between Jews and Communism, his work to establish a secretariat in Rome to counter atheistic Communism, and his influence in the development of the papal encyclical, Divini redemptoris, are explored in this article. Convinced that the Russian Revolution was a satanic force out to eradicate Christian society, Ledóchowski made it his life’s work to expose the lies and threats of Bolshevism, culminating in his penultimate Congregation (in 1938) where the superior general discussed techniques that could be used to combat the spread of Communism.
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Zofia Kaczmarek. "Misyjny wymiar duchowości Świętej Teresy od Dzieciątka Jezus." Annales Missiologici Posnanienses 24 (December 31, 2019): 75–83. http://dx.doi.org/10.14746/amp.2019.24.5.

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Currently, 92 years have passed since the announcement of St. Teresa of the Child Jesus, patron of the mission. There are still questions about the legitimacy of this act made by Pope Pius XI. However, this article focuses primarily on the timeliness of this patronage, and not on the act itself and its legitimacy. First, it presents the missionary life of the Saint of Lisieux, which is a de facto missionary feature of her spirituality, and then the “missionary thought” of Saint. Teresa of the Infant Jesus is juxtaposed with the teaching of the Church, represented by Vatican II and Redemptoris Missio John Paul II.
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43

Paul, John. "Encyclical Letter Redemptoris Missio: On the Permanent Validity of the Church's Missionary Mandate (Excerpts)." International Bulletin of Missionary Research 15, no. 2 (April 1991): 50–52. http://dx.doi.org/10.1177/239693939101500201.

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44

Vulić, Boris. "La mediazione salvifica della Madre di Dio." Diacovensia 28, no. 2 (2020): 205–20. http://dx.doi.org/10.31823/d.28.2.4.

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Nell’enciclica Redemptoris Mater (1987) di san Giovanni Paolo II il concetto di mediazione (salvifica) di Maria Madre di Dio ripreso dalla teologia preconciliare, viene reintrodotto, e illuminato dall’insegnamento del Concilio Vaticano II, confermato nella sua validità e così diventa un termine teologico forte, nella misura in cui l’accento dato al suo carattere materno, messo in primo piano, gli fa ritrovare il suo vero valore. La mediazione (salvifica) di Maria viene, quindi, definita e letta prima di tutto come mediazione materna, perché la maternità di Maria costituisce la prima e fondamentale dimensione della sua mediazione alla salvezza degli uomini. Tale sviluppo dell’enciclica non significa un cambiamento dell’essenza della dottrina mariana del Concilio, ma si riferisce piuttosto alla modalità espressiva della dottrina stessa.
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45

Lima, Luiz Alves de. "Introdução ao Novo Diretório Geral para a Catequese." Revista Eclesiástica Brasileira 59, no. 234 (June 30, 1999): 281–312. http://dx.doi.org/10.29386/reb.v59i234.2302.

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Para compreender o significado e alcance do novo Diretório Geral para a Catequese (= DGC) publicado em português no ano passado, é necessário situá-lo dentro da vida da Igreja nestes últimos anos, particularmente dentro do movimento catequético. Na verdade, ele é uma revisão e atualização do Diretório Catequético Geral de 1971 que deu um grande impulso à catequese pós-conciliar. E necessário também ter em consideração três documentos pontifícios dos quais depende explicitamente: as exortações apostólicas Evangelii nuntiandi de Paulo VI e Catechesi tradendae de João Paulo II e a encíclica Redemptoris missio sobre a validade permanente do mandato missionário. Neste artigo, teremos em conside¬ração particularmente o movimento catequético a partir da ótica da Amé¬rica Latina, começando justamente do primeiro Diretório de 1971.
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46

Peter Galadza. "Redemption and Ritual: The Eastern-Rite Redemptorists of North America, 1906–2006 (review)." Catholic Historical Review 95, no. 1 (2008): 182–84. http://dx.doi.org/10.1353/cat.0.0313.

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47

Ferrer i Mallol, Maria Teresa. "Els redemptors de captius: mostolafs, eixees o alfaquecs (segles XII-XIII)." Medievalia 9 (October 1, 1990): 85. http://dx.doi.org/10.5565/rev/medievalia.226.

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48

Hamer, Dominic Savio. "The Impact of the Irish on the Missionary Activities of Dominic Barberi, 1840–1849." Recusant History 25, no. 4 (October 2001): 670–707. http://dx.doi.org/10.1017/s0034193200030545.

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Since the publication in 1964 of Conrad Charles’s article on the origins of parish missions and, in 1978, of Declan O’Sullivan’s list of Passionist missions in Staffordshire from 1842 to 1850, no historians have made a detailed study of the missionary activities of the Passionists in the mid-nineteenth century. Even Conrad Charles, within the parameters he had set himself, took only an overview of the parish missions given by the Passionists, while he also included material on the similar activities of the Rosminians and Redemptorists. The purpose of this present article is to analyse the nature and extent of the missionary apostolate of Dominic Barberi, the pioneer of the Passionist Mission to North West Europe, with particular reference to the impact of the Irish on his missionary activities in England.
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49

Wrzos, Marcin. "Modele pomocy misjom na podstawie działalności Fundacji Pomocy Humanitarnej „Redemptoris Missio” w perspektywie 25 lat (1992-2017) w świetle dokumentacji źródłowej oraz jej periodyków." Annales Missiologici Posnanienses, no. 22 (January 4, 2018): 135–54. http://dx.doi.org/10.14746/amp.2017.22.10.

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The Poznań Foundation of Humanitarian Relief “Redemptoris Missio” originated twenty-five years ago. Its mission is to provide professional medical assistance to missionaries and mission centers. It is the first foundation which involved lay people in the missionary activity of the Catholic Church. It was also founded mostly by lay people and is still managed by them. Many lay volunteers are also engaged in its work. In this study the author describes the genesis of the Foundation and its goals in the context of the pastoral paradigm. The analytical-critical method of its functioning was analyzed, as well as analysis of the source documents of the foundation. On the basis of the foundation's activities an institutional model of secular involvement in the Church’s missionary activity is presented, which can be replicated in other pastoral centers.
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50

Bellenger, Aidan. "Review of Book: Reapers of the Harvest. The Redemptorists in Great Britain and Ireland 1843-1898." Downside Review 109, no. 377 (October 1991): 311–12. http://dx.doi.org/10.1177/001258069110937708.

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