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1
Klimczak, Bożena. "Trudne związki katolickiej nauki społecznej i ekonomii." Annales. Etyka w Życiu Gospodarczym 15 (January 1, 2012): 15–23. http://dx.doi.org/10.18778/1899-2226.15.01.
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The paper discuss the early age of forming social and economic catholic teaching in XIV–XVI. Appearing of economy from the area of theology was discussed as phenomenon of school from Salamanca and the influence scholastic on Adam Smith. The separation of economy and theology on the contrary was discussed as phenomenon of liberal project of state and market economy. The conclusion is, that economics as a science of separated aspects of human life is a subsidiary discipline of social catholic teaching.
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Hyde, Joseph J., and Walter E. Block. "Oeconomia Suffocato: The Origins of Antipathy Toward Free Enterprise Among Catholic Intelligentsia." Studia Humana 7, no. 2 (June 1, 2018): 3–14. http://dx.doi.org/10.2478/sh-2018-0006.
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Abstract What is the source of the antipathy of Catholic intellectuals toward free markets? That is the issue addressed in the present paper. We see the antecedents of this viewpoint of theirs in terms of secular humanism, Marxism and mistaken views of morality and economics. One of the explanations for this phenomenon are the teachings of St Augustine. He greatly distrusted the City of Man, seeing it as anarchic and chaotic. In contrast, his City of God is more orderly, but far removed from the hurly burly of free enterprise. Another source of the rejection of capitalism on the part of Catholic intellectuals is liberation theology, which is Marxism minus the atheism of that doctrine. Both economic and cultural Marxism have played a role in the alienation of such intellectuals from the tenets of laissez faire capitalism. Are there any counter currents? Yes, the School of Salamanca, which has been all but forgotten in this community.
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Collins, Peter M. "Catholic Secondary School Education in Religion and Theology." Journal of Christian Education os-31, no. 3 (December 1988): 27–37. http://dx.doi.org/10.1177/002196578803100305.
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Vos, Pieter. "War, Peace and Military Chaplaincy: Lessons Learned from Ukraine." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 50, no. 3 (October 4, 2023): 60–71. http://dx.doi.org/10.54195/handelingen.18003.
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Roman Zaviyskyy is a philosopher and theologian and president of the Ukrainian branch of the European Society of Catholic Theology. In June, he spent two weeks in the Netherlands at the invitation of Tilburg School of Catholic Theology to get in touch with colleagues and to conduct research into Catholic thinking about peace and war (supported by the Ladies of Bethany Research Fellowship, established by the Tilburg University Fund). In this interview, I asked him to reflect on the position and tasks of military chaplains in Ukraine, his wartime experiences, questions about peace and war, and Catholic responses to the war.
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WIELOMSKI, Adam. "Szkoła Rzymska. Szkic o jezuickiej eklezjologii i myśli politycznej w przededniu Soboru Watykańskiego I. (Część pierwsza)." Historia i Świat 2 (September 8, 2013): 115–39. http://dx.doi.org/10.34739/his.2013.02.05.
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This article is about the theology of Jesuits in the First Vatican Council (1869-1870). This theology is neo-scholastic and ultramontain, known in the literature as the Roman School. Here's a catholic response to an unstable period of the nineteenth century, full of revolutions andcounter-revolutions. We can point some of characteristics of the Roman School: 1 / recognition a primary act of faith as an irrational. Grace to the decision in favor of the faith, the world can be rationally explained. 2 / Theology is evolutionary, but teleological. 3 / The Bishop of Rome watches over the truth of rational explanations of the world and the development of theology. Pope separates truth from error. For this reason, must be infallible in matters of dogma and needs to have full authority in the Catholic Church.
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Hak, Durk. "In gesprek met Staf Hellemans." Religie & Samenleving 14, no. 3 (September 1, 2019): 294–97. http://dx.doi.org/10.54195/rs.11566.
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Op vrijdag 24 mei jongstleden sprak Staf Hellemans (1953) zijn peroratie uit in Tilburg op de Tilburg School of Catholic Theology. Hij was na 23 jaar hoogleraarschap godsdienstsociologie uitgediend. Zijn eerste benoeming was in 1996 aan de Katholieke Theologische Universiteit te Utrecht (KTU). Toen die KTU in 2007 fuseerde met de Theologische faculteit van Tilburg tot de Tilburg School of Catholic Theology (een door het Vaticaan en de Nederlandse bisschoppenconferentie erkende instelling, een ‘roomse’ faculteit dus) bleef hij als hoogleraar werkzaam bij de gefuseerde faculteit. Met zijn peroratie getiteld De grote transformatie van religie en van de katholieke kerk nam hij formeel afscheid van ‘Tilburg’
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Barsanas, Eulalie C., and Pablito Baybado. "The Theology of Interreligious Dialogue as a Foundation for a Proposed IRD - Based Theology Syllabus in a Catholic College in Bukidnon." British Journal of Multidisciplinary and Advanced Studies 4, no. 3 (May 18, 2023): 85–100. http://dx.doi.org/10.37745/bjmas.2022.0194.
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In its document Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love, the Sacred Congregation for Catholic Education specifies that “all children and young people must have the same possibilities for arriving at the knowledge of their religion as well as of elements that characterize other religions.” As such, interreligious dialogue is an essential component of Catholic education, thereby necessitating interreligious dialogue education and formation starting from the beginning of school age in academic institutions. From this perspective, the study explores a selection of Catholic Church teachings and Magisterial documents on interreligious dialogue. Using See-Judge-Act as the framework, it aims to outline the essential elements of the theology of interreligious dialogue in education. In doing so, the paper intends to present a model of the interreligious dialogue-based Theology syllabus. The inquiry is qualitative-descriptive research and employs documentary analysis as a method. The study concluded with the presentation of the proposed syllabus model with its dialogical elements.
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Vélez, Juan R. "Newman’s Compelling Reasons for a Medical School with Catholic Professors." Linacre Quarterly 87, no. 3 (April 23, 2020): 292–301. http://dx.doi.org/10.1177/0024363920917495.
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Only one year after starting the Catholic University of Ireland (1854), John Henry Newman arranged for the purchase of a medical school, the Cecilia-Street Medical School, which gained immediate success and has continued to this day as a part of University College Dublin. This article is a historical piece that examines the importance Newman gave to Catholic doctrine for the formation of medical students. He understood that according to a hierarchy of sciences, theology and religion are above medicine and its practice and that there are some important religious truths that future Catholic physicians need to learn. In this article, we present a brief history of the origins of the medical school, and discuss his choice of only Catholic professors, and his concern for the doctrinal and moral formation of future doctors. Summary: When John Henry Newman established a medical school in Dublin he chose from only Catholic professors to ensure that the students, almost all Catholic, would receive teaching consistent with their faith, and also that they would have as role models Catholic physicians. He understood the harmony between science and faith, and thus sought professors with very good medical knowledge, who at the same time professed the Catholic faith.
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Edgar, L. B. "Beneath the Black Robes of Ignatius and Mariana: Limited Liberty within an Interventionist Order." Studia Humana 9, no. 2 (July 1, 2020): 16–27. http://dx.doi.org/10.2478/sh-2020-0009.
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AbstractThe Society of Jesus sprang from the devout faith of a sidelined soldier who traded in his weapons to form a militant order of Catholic Reformers sworn to serve the Papacy as missionary soldiers of Christ. Specialization in education led Jesuits to roles as theologians of the 16th Century, including as members of the School of Salamanca, whose Jesuit members mostly took pro-market positions on free enterprise. One learned Jesuit in particular deviated from his order’s default position of papal dirigisme to become an enemy of the state.
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Knorn, Bernhard. "Theological Renewal after the Council of Trent? The Case of Jesuit Commentaries on the Summa Theologiae." Theological Studies 79, no. 1 (February 23, 2018): 107–27. http://dx.doi.org/10.1177/0040563917744653.
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As part of the Catholic reform after the Council of Trent, the Jesuits Francisco de Toledo, Gregorio de Valencia, and Gabriel Vázquez further developed the theological innovations of the School of Salamanca. Their commentaries on the Summa Theologiae (ca. 1563–1604) are marked by a creative retrieval of Aquinas and other theological sources as well as by openness toward current questions. This new method of theological argumentation related past authorities and articulations of the faith more effectively to the present, in order to better preserve the ecclesial community through time.
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Sheret, Larry. "Theology & Religion." Charleston Advisor 23, no. 2 (October 1, 2021): 50–53. http://dx.doi.org/10.5260/chara.23.2.50.
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Theology & Religion Online (TARO) is a digital repository consisting of four library collections that focus on Protestant and Catholic doctrine, studies into the historical Jesus, and religion in North America (see Figure 1). It includes newly digitized primary texts by major theologians, multi-volume works, references, e-books, chapters, articles, an image library, peer-reviewed secondary readings on core topics, and commentary on lectionaries. This Christ-focused resource is rounded out with a library covering the diverse religious traditions of North America and the hot topics spawned at the intersection of ethics, social movements, and religion. This database is curated and presented in a way that high school students, college students, and scholars will find easy to navigate with authoritative resources that are comprehensive and regularly added to.
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Cesario, Anthony J. "The School of Salamanca’s Reconciliation of Economics and Religion." Studia Humana 9, no. 2 (July 1, 2020): 6–15. http://dx.doi.org/10.2478/sh-2020-0008.
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AbstractMany years before Adam Smith, numerous theologians associated with the School of Salamanca, such as Domingo de Soto, Juan de Lugo, Juan de Mariana, Luís Saravia de la Calle, Martin de Azpilcueta, Luis de Molina, Leonard Lessius, Thomas Cajetan, and Francisco Garcia had made great strides in the development of economics. Specifically, these theologians, otherwise known as the “Scholastics,” analyzed and argued against price and wage controls by explaining that the only “just” prices and wages are those that are set by the market, examined and pushed back against prohibitions on usury, understood the concept of time preference, and helped develop monetary theory in multiple ways. They also demonstrated that all of this was consistent with the Catholic religion. This paper analyzes the ways in which these early theologians contributed to the development of economics and reconciled it with their Catholicism.
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Pollefeyt, Didier. "Teaching the Unteachable or Why Too Much Good Is Bad. Religious Education in Catholic Schools Today." Religions 12, no. 10 (September 27, 2021): 810. http://dx.doi.org/10.3390/rel12100810.
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This article deals with the strong disaffiliation of Church and Catholic faith we see in the Western world, especially when students go from primary to secondary school, and when leaving the Catholic educational system. Based on empirical data, the hypothesis is formulated that Catholic schools use a pedagogy that is too much concerned with positive theology and psychology, an approach that does not stand the test when life shows its complexities and vulnerabilities. The article presents theologies and pedagogies of responsibility and vulnerability as a complimentary approach, rooted in the Catholic tradition, as a possible way to form more resilient believers and citizens for the future.
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Haberfeld, Leandro. "Hispanic-American Scholasticism: counter side of Mercantilism." Revista de Economía Política de Buenos Aires, no. 22 (May 20, 2021): 119–42. http://dx.doi.org/10.56503/repba.nro.22(15)pp119-142.
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In parallel with the development of Mercantilism during the sixteenth and seventeenth centuries, there appeared in Salamanca and Hispanic America a school of thought formed by Catholic priests who sought to understand how the Thomistic principles of just price and commutative justice applied to in an economy characterized by trade at an international scale. Two early contributions to economic theory appear: the autonomy of economics with respect to authority and a perspective of a country's prosperity based on the well-being of its inhabitants seen as consumers. This “alternative discourse" is recovered in the twentieth century as an anticipation of the principles of Marginalism.
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Routhier, Gilles. "Theology in the University: What's Next?" Toronto Journal of Theology 40, no. 1 (May 1, 2024): 111–25. http://dx.doi.org/10.3138/tjt-2024-0009.
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Drawing on my leadership experiences in the academy, particularly as Dean of a theological faculty in a secular, public university (Université Laval), and my recent participation in the Synod on Synodality, I continue my reflections on the future of academic theology that I began in a Toronto Journal of Theology article on the occasion of the fiftieth anniversary of the Toronto School of Theology. I argue that drawing on the historical impetus of the creation of two Roman Catholic universities in 1852 (one in Quebec, the other in Ontario), theological institutions must think about social context and pertinence beyond the university. We cannot think abstractly about the development of our theological institutions. It would also be bad advice to consider it only by comparing them to other institutions around the world or by taking as a reference the criteria and strategies common to the development of university institutions. We should not exclude these approaches, but in this article I highlight the obligation to reflect in context; our institutions must never become detached from their social and ecclesial environment. After discussing the reasons that led to the creation of Catholic universities in Canada in the nineteenth century, the article highlights two challenges: the social progress of marginalized communities through access to university education, and the training of workers to the vineyard of the Lord, in particular the formation in synodality.
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Geldhof, Joris. "German Romanticism and Liturgical Theology: Exploring the Potential of Organic Thinking." Horizons 43, no. 2 (November 8, 2016): 282–307. http://dx.doi.org/10.1017/hor.2016.64.
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There is significant correspondence between two phenomena that are very rarely treated together yet reveal intriguing similarities: liturgical theology and German Romanticism. The key shared concept is “organism,” a category expressing active life as well as coherence. It shows a way out of the deadlock caused by a simple opposition of objectivism and subjectivism. This article first of all presents an interesting kind of liturgical theology that was done by representatives of the Catholic Tübingen School, and then shows that the emerging Liturgical Movement was intrinsically Romantic in its theological approach to the liturgy.
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Stewart, Trae. "Amen, Awareness and Action: Catholic Service-Learning and Critical Consciousness." Journal of Christian Education os-52, no. 1 (May 2009): 33–44. http://dx.doi.org/10.1177/002196570905200105.
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The current study examines the meaning that students enrolled in a diverse, urban Catholic high school made of their four-year participation in a mandatory service-learning program. Framed by liberation theology and Paulo Freire's typology of critical consciousness, inquiries look specifically at whether students understood their participation and experiences simply as religiously charitable obligations, or as learning experiences for the development of their social awareness and future civic engagement for social change.
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McDonough, Graham P. "Challenging Catholic School Resistance to GSAs with a Revised Conception of Scandal and a Critique of Perceived Threat." Sexual and Gender Diversity in Schools 22, no. 1 (September 14, 2020): 71–80. http://dx.doi.org/10.7202/1071467ar.
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Educational leaders in Ontario’s publicly-funded Catholic schools typically resist establishing Gay-Straight Alliances (GSAs) on grounds that they contradict Catholic moral teaching and so cause scandal in the school. While the protection of GSAs in these schools is derived from recent provincial legislation, the government intervention has the potential to exacerbate religious-secular tensions in the school and society. This paper assumes that, in the Catholic Church’s current political climate, the only justifications for GSAs that will gain genuine traction and possibly deflate this tension descend from within Catholicism’s own tradition of thought and educational practice. The first part of the argument critiques the Catholic hierarchy’s traditional, narrow conception of scandal, and replaces it with a revised, broader conception from within Catholic theology in which the traditional marginalization of lesbian, gay, bisexual, transgendered, queer, and questioning (LGBTQ) students is the true scandal. These two frameworks are used to analyze inconsistencies between the resistance Catholic schools show toward LGBTQ students wanting to establish GSAs, and the welcoming attitude they display toward pregnant and parenting students. The second part of the argument reveals that the main reason for this difference is that Church officials perceive all LGBTQ organizations as threats to their authority, and this perception is extended to GSAs. This internal critique provides sufficient reason to reverse the current negative Catholic evaluations of GSAs.
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Schlag, Martin. "IV. Moraltheologische Vor- und Rahmenbedingungen der spätscholastischen Wirtschaftsethik." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 132, no. 1 (August 1, 2015): 82–115. http://dx.doi.org/10.7767/zrgga-2015-0107.
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Moral Theology as a Pre-condition and Presupposition of Economic Ethics in Late Scholasticism. In the context of a rapidly developing economy, the late Spanish or Iberian scholasticism dealt with numerous ethical issues of economic life. The moral presuppositions and conditions of their ethical and legal decisions are important because moral theology was established as a discipline of its own right precisely in the wake of the School of Salamanca. The influence of Thomas Aquinas, as well as the nominalist School, on Iberian late scholasticism becomes apparent in its shift to the concrete and to the law. Three elements in particular are discussed in this essay: the interaction between law and morality; the discovery of history as a source of theological knowledge; and Probabilism as a moral theological method. On the basis of the natural law, the late Spanish scholastics defended private property against any encroachment by temporal or spiritual powers. In their value and price theory they focus on the just price, which they generally consider to be the market price, corrected by the requirements of the common good. The lasting importance of scholastic statements on the economy lies in their emphasis on its ethical dimension.
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Boeve, Lieven. "Interrupting Christian Identity Construction: Catholic Dialogue Schools and Negative Theology." Religions 13, no. 2 (February 15, 2022): 170. http://dx.doi.org/10.3390/rel13020170.
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In a recent article, Didier Pollefeyt reflected on the worrisome observation that young children seemingly successfully raised in the Christian faith in Catholic schools lose this faith by the end of secondary education. According to him, the combination of an all-too-positive theology and positive psychology in primary schools (turning these into safe havens) should be complemented by theologies of vulnerability and responsibility in order to present a Christian faith that is able to assist youngsters in situations of conflict, suffering, etc. In this contribution, however, I argue that a more fundamental analysis is to be made to solve this problem, not only for pedagogical but especially for theological reasons. A theological recontextualisation in dialogue with the current context will show us that the interruption of (all too) positive theologies urges these theologies themselves to change from within, into theologies of interruption. After summarising Pollefeyt’s argument, I will analyse the current context of detraditionalisation and pluralisation, pointing to the challenges it poses to all identity construction (including Christian identity construction) that are to be interrupted by difference and otherness. Afterwards, I will shed light on the precise way in which the dynamics of negative theology foster a radical critical hermeneutical consciousness at the heart of the Christian faith, challenging any attempt at solidifying it within closed, self-securing narratives, and thus opening up these narratives to be interrupted. I will illustrate my point with a short reflection on the Gospel of Mark as a Gospel for our times. In the conclusion, I will apply the insights gained to the project of the Catholic dialogue school in order to prevent the counterproductive outcome of self-securing identities.
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HYPHER, PAUL. "THE SCHOOL OF COMPASSION: A ROMAN CATHOLIC THEOLOGY OF ANIMALS by Deborah M. Jones." New Blackfriars 92, no. 1037 (December 2, 2010): 122–23. http://dx.doi.org/10.1111/j.1741-2005.2010.01400_7.x.
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Borshch, Irina. "Opposition "charismatic – institutional" in the Church Law theory of Eugenio Corecco (1931-1995)." St.Tikhons' University Review 101 (June 30, 2022): 9–25. http://dx.doi.org/10.15382/sturi2022101.9-25.
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The opposition of the categories of institutional and charismatic leadership has become a common topic of discussion in the social science of the XX century. However, this opposition has been discussed not only in sociology and political science, but also in theology and church law. This article is devoted to the charismatic-institutional concept of Eugenio Corecco (1931-1995), a Swiss Catholic canonist, Bishop of Lugano, a participant of the legal reform process in Catholic church law in the second half of the XX century. His concept was influenced by the legal theory of the German Catholic canonist Klaus Mersdorf, the ecclesiology of the Second Vatican Council, the ideas about the charisma of the founder of the Communione e Liberazione (Communion and Liberation) movement Luigi Giussani and, finally, the reform of the 1983 Code of Canon Law. The first part of the article discuss how Corecco approaches the problem of church institutions in the modern era, critically starting from the legacy of the Church Public Law school of the XIX - early XX centuries. The second part is devoted to solving the institution-charisma problem in Corecco’s theology of law. It is shown how from the ideas of the Munich school, founded by Mörsdorf, about the Word and the Sacrament as the pillars of church legal order, the Swiss canonist comes to the idea of charisma as an essential element of church order. Referring to the canonical theory of the Protestant lawer Rudolf Sohm about the antagonism of law and the spiritual nature of the Church, Corecco suggests solving this dilemma through the term communio, which is key for the ecclesiology of the Second Vatican Council. He emphasizes that law serves church communion, therefore, along with the liturgical heritage, the charismatic experience of the past and present should be reflected in the canons of church law. In the third part, the problem of charisma is clarified in connection with a priest status and preaching in modern and postmodern society. According to Corecco, the necessary response to the crisis of church discipline in the Catholic Church of the 1960s and 1970s could be found in the attempts of canonists to rethink the relations of the episcopate, clergy and laity in the Church. In this context, he particularly emphasizes the importance of the including of charismatic element in the reformed post-conciliar Catholic theology and church law.
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Rossi, Valfredo Maria. "Carlo Passaglia’s De Ecclesia Christi: A Trinitarian Ecclesiology at the Heart of the 19th Century." Irish Theological Quarterly 83, no. 4 (August 29, 2018): 329–46. http://dx.doi.org/10.1177/0021140018795750.
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The purpose of this article is to explore an aspect of the Catholic theology of the 19th century which is relatively unknown: namely the Roman School and Carlo Passaglia’s position within it. This contribution is focused on presenting the main theological treatise of Carlo Passaglia (1812–87), De Ecclesia Christi (1853–56), an unprecedented work in the context of 19th-century theology, from which a Trinitarian ecclesiology, rooted in the economy of salvation, emerges. The article will be divided into three parts: the first will provide a brief outline of the Roman School, which played a significant role in the theology of the 19th century; the second will offer a biography of Passaglia; finally, the third will focus on the De Ecclesia and will present a basic survey of the whole monograph in order to highlight the most significant aspects of Passaglia’s ecclesiology. Moreover, this contribution will seek to emphasize that several aspects of Passaglia’s Trinitarian ecclesiology went on to be developed by the Second Vatican Council, particularly in Lumen Gentium.
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Agatić, Adriana Giullia, Rahela Orlandini, Mario Marendić, and Diana Aranza. "Perception of the Nurse's Profession among Students of the University of Split." Hrvatski časopis zdravstvenih znanosti 2, no. 1 (May 3, 2022): 24–30. http://dx.doi.org/10.48188/hczz.2.1.8.
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AIM: The aim of this study was to investigate the perception of the nursing profession among the students at the University of Split. METHODS: The study was conducted at 5 institutions of the University of Split: University Department of Health Studies, School of Medicine, Faculty of Law, Faculty of Maritime Studies, and Catholic Faculty of Theology, and included 516 students. The questionnaire was completed anonymously and online via Google Forms from November 2020 to March 2021. RESULTS: The results of this study show that the Croatian version of the revised questionnaire with 16 statements about the Perception about the image of the nursing profession has acceptable measurement properties. The analysis of internal consistency on the entire questionnaire (Cronbach's α=0.85) showed that the selected statements are suitable for determining the overall level of perception of the nursing profession. Attitudes toward the nursing profession differed significantly among the 5 faculties (P<0.001). Students from School of Medicine had the most positive attitudes toward the nursing profession (X̄=0.28; SD=0.61), followed by University Department of Health Studies students (X̄=0.18; SD=0.97), whereas Catholic Faculty of Theology students had negative attitudes toward the nursing profession (X̄=-0.98; SD=1.42). CONCLUSION: Nurses should promote their profession, especially towards young people who are on the verge of choosing their professional career.
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Ilnytska, Luiza. "The jubilee editions of 1930’s of the institutions of Greek Catholic Church in Galicia." Proceedings of Vasyl Stefanyk National Scientific Library of Ukraine in Lviv, no. 14(30) (December 2022): 80–114. http://dx.doi.org/10.37222/2524-0315-2022-14(30)-4.
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Jubilee editions of such institutions of the Greek Catholic Church as: the Theological Scientific Society, the Greek Catholic Theological Academy, and theological seminaries in Lviv and Przemyśl, published in Galicia in the 1930s, are considered. Publications covered the scientific and educational activities of the mentioned institutions based on the documentary materials. These reflect the leading role of both the head of the Greek Catholic Church, Metropolitan Andrey Sheptytskyi, and the rector of the Theological Academy, Dr. Josyp Slipyi. The documents and materials presented in the jubilee editions, such as the messages of Metropolitan Sheptytskyi, reports of rector J. Slipyi, bibliography of publications of the Theological Scientific Society and Theological Academy, biographies of religious and cultural figures of Galicia, registers of scientific seminars on theology, philosophy, history, Slavic philology and sacred art, evidence the deep scientific research undertaken in the field of humanitarian studies. The main organizer of scientific research in the interwar period was the Shevchenko Scientific Society in Lviv, but the other institutions, such as: the Theological Scientific Society and the Theological Academy, the only Ukrainian higher school in Galicia, also took an important part in the development of national science and culture. Ukrainian theological science was represented at the European level by the journal «Theology», the edition published by the Theological Scientific Society, and later by the Theological Academy. It published materials written not only by theologians, but also by Ukrainian and foreign historians, writers, art critics, philosophers, and national educational figures, which contributed to revitalizing public life in Galicia. The use of these materials and documents by modern researchers of the history of the Greek-Catholic Church of the interwar period in publications, fundamental editions, discussions at symposia and scientific seminars, which are mentioned in the article, attests to the relevance and source value of such jubilee publications.
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Frazier, William B. "Mission Theology Revisited: Keeping up with the Crises." International Bulletin of Missionary Research 9, no. 4 (October 1985): 168–82. http://dx.doi.org/10.1177/239693938500900406.
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Maryknoll, the Catholic Foreign Mission Society of America, holds its General Chapter, or assembly, every six years. This is a gathering of leaders and delegates, representing Maryknoll Missioners from around the world, to reflect on the affairs and concerns of the society. The General Chapter provides a prime occasion for reflecting on missional principles and reassessing priorities. In preparation for the most recent chapter, held in late 1984, Father William B. Frazier, M.M., Professor of Systematic Theology at Maryknoll School of Theology, Maryknoll, New York, prepared a painstaking and comprehensive study entitled “Mission Theology Revisited.” Although this was prepared as an “in-house” document to help fellow Maryknollers clarify their thinking about fundamental issues Maryknoll has been confronting in recent years, the society and Father Frazier have kindly agreed to share the study with the readers of the International Bulletin. Two decades ago Frazier captured the attention of missiologists when, in the aftermath of Vatican Council II, he published “Guidelines for a New Theology of Mission” (Worldmission 18, No. 4, Winter 1967–68; reprinted in Gerald H. Anderson and Thomas F. Stransky, eds., Mission Trends No. 1 [1974]). In the current study, he analyzes the tension—and the implications far mission theory and practice—between those missioners who retain a more or less traditional focus on the evangelization of persons and those who wish to emphasize the “evangelization” of societal institutions and systemic structures. Although lengthy and at times occupied with developments particular to Maryknoll, Frazier's study, we believe, makes a major contribution toward explicating the current missiological debate and ferment. Few, if any, of today's mission agencies—Protestant or Catholic—can hope to remain aloof from the dynamics of the issues he discusses. Testimony to the seriousness of the situation and the debate is found in the reflections of three mission leaders invited by the editors to respond to Father Frazier's study. Their responses appear following Frazier's article below.
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Heft, James L. "Evolution and Catholicism: A Few Modest Proposals." Horizons 35, no. 2 (2008): 203–27. http://dx.doi.org/10.1017/s0360966900005454.
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ABSTRACTDuring 2006, two events, one involving mainly Protestants and the other Catholics, triggered widespread debate on evolution and Christianity. The Dover, Pennsylvania case focused on whether intelligent design (ID) should be taught alongside evolution in public high school science classes; a New York Times Op-Ed by Cardinal Schönborn of Austria argued that Catholics should reject neo-Darwinianism. Once again, these debates raise the important issue of the relationship of science and religion, and more specifically, science and Catholicism, and call for further reflection on how Catholic theology should conceive of its role in an age still dominated by science.
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WIELOMSKI, Adam. "Szkoła Rzymska. Szkic o jezuickiej eklezjologii i myśli politycznej w przededniu Soboru Watykańskiego I (część druga)." Historia i Świat 3 (September 9, 2014): 153–83. http://dx.doi.org/10.34739/his.2014.03.09.
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The second part of the article concerns the political thought of the Roman School, the issue that has received rather marginal treatment in the reflection on this movement. However, the author argues that the theology and ecclesiology of the Roman School have a political dimension, because they were constructed immediately after the Spring of Nations (1848-1849). Moreover, the Roman School put emphasis on such concepts as authority and tradition, which had a counter-revolutionary character in the nineteenth century. Although generally rather few theologians of that time touched upon politics , nevertheless when they did produce such politically inclined writings, the following topics could be distinguished: 1 / open criticism of political, social and cultural liberalism; 2 / affirmation of the traditional view in the relationship between the state and the Catholic Church, with the former in subordinate position to the latter; 3 / affirmation of papal infallibility in political issues, and 4 / defense of the independ-ence and integrity of the Papal State.
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Mutaboba, J. Wasonga. "Development of libraries in Zaire: inventory and review of the literature 1888–Part Two." African Research & Documentation 53 (1990): 7–18. http://dx.doi.org/10.1017/s0305862x00011249.
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Some academic libraries in Zaire were established and sustained during the colonial period, mainly by missionaries. Before Zaire was granted independence in 1960, three important academic institutions of higher education were known and had libraries. These were: Grand Seminaire de Majidi, Université Lovanium and Université Officielle du Congo.This school trained candidates for priesthood in the Catholic Church. In 1953, its library had 19,500 volumes for teachers and 4,500 for students reading philosophy and theology. Access to the teachers’ collection was restricted unless particular students had special permission to enter the library. (Tete Wersey 1983) mentioned that the library had a general catalogue on fiches with 4 clear sections: (a) Africa; (b) Sciences; (c) Biographies and (d) Africans’ Biographies.
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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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Sokolovsky, Oleh. "CHRISTOLOGICAL IDEAS IN LIBERAL-PROTESTANT THEOLOGY." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 50–54. http://dx.doi.org/10.17721/sophia.2019.13.12.
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The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduction of the image of Christ as a religious teacher and the removal of supernatural elements from it. These ideas, in the form of theological modernism, were condemned by the Roman Catholic Church, but in the context of Protestantism they long existed in the ideology of religious liberalism. In this regard, liberalization in Christology manifests itself in the subjective reflection of the person of Jesus Christ and his activities, built on the experience of the researcher. The mind in this sense should be open to critical perception of information. Liberal theologians denied the doctrines of the Christian church, the content of which was not subject to scientific substantiation, in particular the embodiment of Christ, the Resurrection, the Ascension, the second coming. However, the correlation of religious faith with the latest scientific achievements, for many theologians, created a kind of challenge to adjust the centuries-old Christian tradition with the advent of time. Protestant theology allows you to adapt to the demands of the present, to introduce new tactics and strategies for its development. Having determined the Christological object of Divine worship as a mentor of morality, liberal theology generated modernist concepts that enhanced the morality of Christianity and formed the image of historical Christ. This position has become dominant in the Christological concepts of the representatives of the Tübingen Protestant School, the theology of mediation and new orthodoxy, and to a large extent reflected on the doctrinal basis of modern models of Christology in Christian theology. Given the bias of representatives of liberal theology in covering key aspects of the Christological doctrine of Jesus Christ, the followers of Protestantism launched a separate line of research, called the theology of mediation. The main task of this movement was to reconcile the ideological paradigm between Christian faith and scientific knowledge.
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Khondzinskii, Pavel. "Émile Mersch and theology of the russian diaspora." St. Tikhons' University Review 102 (August 31, 2022): 29–49. http://dx.doi.org/10.15382/sturi2022102.29-49.
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In 1933 the Catholic scholar Emile Mersch published his work “The Mystical Body of Christ” (Le Corps mystique du Christ), in which the concept of the “mystical body” was traced from early Christian times to the beginning of the 20th century. Having paid tribute to Eastern fathers, Mersch believed that this concept reaches its final synthesis in the works of the “French school” authors in the 17th century, where the concept of personal mystical unity with Christ, dating back to the Rhine mystics, is combined with the idea of St. Cyril of Alexandria and St. Hilary of Pictavia of the “natural” unity of the Church in the Eucharist. Mersch considered this synthesis to be a complete expression of St. Augustine’s teachings of the Church as the “total Christ” (the whole Christ) - totus Christus. Some authors of the diaspora paid their attention to the Mersch’s monography. M. Lot-Borodina wrote a review to this work. Fr. Sergey Bulgakov used this work as a source of the references to blessed Augustine. But it was Fr. Georges Florovsky who treated this work most thoughtfully. In the description of his response to the Mersch’s work, we need to remember that initially Fr. Georges based on the position, which was formed in Russian theology by representatives of “new theology” at the beginning of the 20th century, first of all – the position of metropolitan Antony (Khrapovitsky). This position was characterized by the constitution of the unity of the Church on the moral rather than Eucharistic level. The moral level was regarded, because of the personalistic concept of the mutual transparency of persons, as a natural unity. The article traces the gradual evolution of Fr. Georges’s views from the above concept, through an attempt to combine the teaching of totus Christus with the teaching of metropolitan Anthony, to the unambiguously expressed Christological emphasis in ecclesiology. As a result, Florovsky's late ecclesiology reveals a certain closeness to the ecclesiology of the French school, and hence to Mersch’s general conceptual conclusions.
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Rober, Daniel. "Engaging the Neo-Thomist Revival: Considerations and Consequences for Theology and the Church." Horizons 42, no. 2 (November 23, 2015): 262–94. http://dx.doi.org/10.1017/hor.2015.57.
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Neo-Thomism, the reading of Thomas Aquinas that became the dominant Catholic theological school in the late nineteenth and early twentieth centuries, was eclipsed during the Second Vatican Council but has recently seen a resurgence on the American scene, in terms of both publications and influence among the church hierarchy. This article explores that resurgence in terms of the history of neo-Thomism, the important texts that have come out of this new movement, and signs of its influence on the bishops. In so doing, it critiques the movement for failing to learn the lessons of its fall from favor—in particular, that it has relied on claims to orthodoxy based on authority rather than the power of its own arguments. This article thus argues that theologians should pay careful attention to this movement both to reassert the validity and importance of more contemporary theological methods and to encourage neo-Thomists themselves to develop a greater appreciation of methodological pluralism and reliance on the strength of arguments.
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Gustafson, Sandra M. "Reimagining the Literature of the Modern Republic." PMLA/Publications of the Modern Language Association of America 131, no. 3 (May 2016): 752–58. http://dx.doi.org/10.1632/pmla.2016.131.3.752.
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Raúl Coronado'S Ambitious and Beautifully Realized Book About The Literature Of Failed Republican Revolution in Late-eighteenth- and early-nineteenth-century Texas is a major contribution to the expanding field of scholarship that recovers, contextualizes, and interprets Tatino/a writing. This wide-ranging study traces the influence of scholastic thought in Spain and Spanish America, culminating in a discussion of the resonances of that intellectual tradition after 1848, as newly conquered Tejanos faced expropriation and violence by United States Americans. Coronado shows how the ideas of Thomas Aquinas and his Spanish interpreters—notably Francisco Suárez (1548-1617), a Jesuit and the leading member of the Thomist School of Salamanca, whose ideas were broadly influential in the Hispanic world—presented a durable alternative to the liberal philosophy of John Tocke and Adam Smith. In part through Suárez's influence, the Roman Catholic concept of the corpus mysticum fed into a distinctive vision of the modern republic that elevated the pueblo over the individual. That this alternative tradition failed initially to gain political and cultural ground explains the melancholy title of Coronado's study, while the possibility of recuperating this history as a usable past animates the project as a whole.
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Caggiano, Bishop Frank J., and Jem Sullivan. "Evangelizing Catechesis and the Institute on the Catechism." International Journal of Evangelization and Catechetics 4, no. 1 (2023): 85–92. http://dx.doi.org/10.1353/jec.2023.a912022.
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Abstract: Bishop Frank J. Caggiano, Bishop of Bridgeport, and Chairman of the Subcommittee on the Catechism of the United States Conference of Catholic Bishops discusses the newly formed Institute on the Catechism on the podcast Echoing Faith Today . In the dialogue with Dr. Jem Sullivan, podcast host, Bishop Caggiano reflects on current challenges and opportunities for catechetical ministry in the United States, with a particular focus on evangelizing catechesis. The conversation highlights the graced moment of the publication of the Directory for Catechesis and Pope Francis' Apostolic Letter issued Motu proprio, Antiquum Ministerium . From these catechetical documents, Bishop Caggiano highlights the call to invite and form the faithful through the lens of the encounter with Jesus Christ within the community of the Church. The Institute on the Catechism of the USCCB will offer unique formational opportunities in evangelizing catechesis as the Church in the United States seeks to realize the theological-pastoral principles contained in the Directory for Catechesis and Antiquum Ministerium. Echoing Faith Today , a podcast dedicated to themes in the Directory for Catechesis , is hosted by Dr. Jem Sullivan, associate professor in the School of Theology and Religious Studies at The Catholic University of America.
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Ермолин, Александр. "“Parisian Liturgical Theology”: From the “Latin Captivity” of Russian Thought Towards Eastern Orthodox Influence on Roman Catholic Theologians." Вопросы богословия, no. 1(5) (June 15, 2021): 22–44. http://dx.doi.org/10.31802/pwg.2021.5.1.002.
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В статье рассматривается вопрос о степени влияния представителей так называемой «парижской богословской школы» на католических богословов XX века. Такое явление, как русская эмиграция, помогло западному инославному миру открыть для себя Православие. Протопресвитеры Николай Афанасьев и Александр Шмеман, профессор Павел Евдокимов и многие другие богословы и церковные писатели помогли Западу познакомиться с Востоком. Однако для того, чтобы это произошло, «парижским богословам» необходимо было сначала самим преодолеть «латинское пленение» русской богословской мысли. The article examines the degree of influence that representatives of the so-called «Parisian Theological School» had on the 20th-century Roman Catholic theologians. The phenomenon of Russian diaspora facilitated the discovery of Eastern Orthodoxy by the non-Orthodox Western world. Protopresbyters Nikolai Afanasyev and Alexander Schmemann, Professor Pavel Evdokimov, and many other theologians and church writers helped the West to learn about the East. However, to make this possible, the «Parisian theologians» themselves had had to overcome the «Latin captivity» of Russian theological thought.
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Kotliarov, P. "THE MELANCHTHONIAN SCHOOL REFORM: A HUMANIST PARADIGM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 133 (2017): 32–35. http://dx.doi.org/10.17721/1728-2640.2017.133.2.07.
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In this paper, we focused on the plan for the school of Eisleben (1525) by Philipp Melanchthon, which reveals the main trends of the Melanchthonian school reform in the early 16th century. We have outlined several important tasks set by Melanchthon to create a special educational space based on pietas and erudition. It is important also to clarify correlation between religious and Humanist elements in school plans and to highlight requirements for teachers in the newly founded schools. As we have found out, religious studies were scheduled only for for Sunday. Students were not expected to pass any tests; they only had to listen to the teacher’s explications. It was shown that, firstly, this school plan is essential for understanding of the young Melanchthon-humanist’s ideas, who renounced the former church school system and tried to restore inherent to school functions: to provide education and ethical upbringing. This is why the humanist take distance from theology – as from a Catholic one, so from a Lutheran. Secondly, Melanchthon tried to protect school from theological disputes, which were inevitable in confessional heterogenic Germany. This is why it was important to separate school from church. Melanchthon envisaged a careful integration of the religious component in school plans. The humanist supposed that this reduced religious lessons were provide future politicians, officials, teachers and pastors with pietas alongside studia. Melanchthon also assigned an important place to an individual approach to education and upbringing of students, which would take into consideration their psychophysical and intellectual peculiarities. In our opinion, it can be regarded as beginnings of the pedagogical psychology.
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Egío García, José Luis. "Cuestiones prosaicas en géneros sacros. La teología sacramental y el pensamiento jurídico-político olvidado de la Escuela de Salamanca/Prosaic questions in sacred genres. Sacramental theology and the forgotten juridical-political thought of the School of Salamanca." Araucaria, no. 54 (2023): 441–65. http://dx.doi.org/10.12795/araucaria.2023.i54.22.
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La historiografía jurídico-política precedente ha tendido a presentar a la Escuela de Salamanca como un grupo de catedráticos salmantinos que comentan las distintas partes de la Summa theologiae de Tomás de Aquino, dando preferencia en particular a los comentarios De legibus y De iustitia et iure. Éstas son, a su vez, las partes del legado vitoriano mejor conocidas y estudiadas, junto a sus relecciones De indis y las dedicadas a la potestad civil y eclesiástica. En un intento de ampliar estas perspectivas clásicas, el presente artículo presenta un elenco de algunas de las obras de teología sacramental redactadas por diversos maestros salmantinos hasta comienzos del siglo XVII y reflexiona sobre la importancia epocal y contemporánea de este patrimonio un tanto olvidado de la escolástica salmantina, en el que se encuentran materiales muy interesantes para la reflexión filosófica, jurídica y política. En las secciones finales del artículo se estudian losescritos Summa sacramentorum ecclesiae (1560) de Francisco de Vitoria y Tomás de Chaves, un texto que conoció al menos 80 ediciones hasta comienzos del siglo XVII, y la Relectio de sacramentis in genere (1550) de Melchor Cano, mostrando la estrecha conexión existente entre teología sacramental y pensamiento jurídicopolítico.
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Howard, Nina. "Reviewer Acknowledgements." International Journal of English and Cultural Studies 2, no. 1 (May 27, 2019): 70. http://dx.doi.org/10.11114/ijecs.v2i1.4298.
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International Journal of English and Cultural Studies (IJECS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether IJECS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 2, Number 1 Abdelhamid M. Ahmed, Helwan University, EgyptAli Dabbagh, Gonbad Kavous University, IranAlvaro Recio, University of Salamanca, SpainAna Costa Lopes, Higher School of Education of Viseu, Viseu Polytechnic Institute, PortugalChia-Cheng Lee, Portland State University, USAElena Orduna, Universidad Complutense de Madrid, SpainEllie Boyadzhieva, South-West University, Blagoevgrad, BulgariaEmmanuel Chibuzor Okereke, National Examinations Council, Enugu State Office, NigeriaFarzaneh Shakki, Islamic Azad University, IranGillian Steinberg, SAR High School, USAJerald Sagaya Nathan, St. Joseph’s College , IndiaJonah Uyieh, University of Lagos, NigeriaJoseph Hokororo Isamail, Institute of Judicial Administration Lushoto, TanzaniaKeeley Megan Buehler Hunter, Southern New Hampshire University, SwitzerlandLeo H. Aberion, NIVERSITY OF SAN JOSE-RECOLETOS, PHILIPPINESMałgorzata Podolak, Maria Curie-Skłodowska University in Lublin, PolandMariam Nemsadze, Akaki Tsereteli State University, GeorgiaMohammed Nasser, Wasit University, IraqNeil Mc.Caw, University of Winchester, UKNicolau Nkiawete Manuel , Agostinho Neto University, AngolaRaven Maragh, Gonzaga University, USAShashi Naidu, Ball State University, United StatesSilvia Pellicer-Ortín, University of Zaragoza, SpainStevanus Ngenget, Catholic University of De La Salle Manado, IndonesiaTorbjörn Lodén, Stockholm University, SwedenVasfiye Geckin, Bogazici University, TurkeyVesselina Anastasova Laskova, University of Udine, Italy Nina HowardEditorial AssistantInternational Journal of English and Cultural StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97006-6018, USAWebsite: http://ijecs.redfame.com
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Bulyha, Iryna. "Christian Ethics Course: The Non-denominational Aspect." Ukrainian Religious Studies, no. 49 (March 10, 2009): 92–96. http://dx.doi.org/10.32420/2009.49.1999.
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The problem of teaching the course "Christian Ethics" in the Ukrainian school is one of the most debatable in the educational, scientific and religious environment. Immediately with the experimental introduction of the training course in 1992, this issue has become publicly relevant and is still at the center of controversy, despite its legislative clarity. The Orthodox and Greek Catholic Churches of Ukraine actively insist on their presence in mainstream schools and do not see (or do not want to see) alternatives. While Protestant churches, especially the small ones, want only one, so that they do not interfere with the creation of their church schools, both for teaching and for spiritual education. For example, the Seventh-day Adventist Church believes that in a multi-denominational state, state and spiritual education should be separated. Moreover, the experience of teaching so-called Christian ethics demonstrates that it violates the principle of freedom of conscience, since theology cannot be super-denominational, unrelated to a particular church.
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Rodin, Ilya. "Second Vatican Council as reflected by French essayists." St. Tikhons' University Review 108 (October 31, 2022): 152–62. http://dx.doi.org/10.15382/sturii2022108.152-162.
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The article is dedicated to analysis of the activities and resolutions of the Second Vatican Council Vatican of the Roman Catholic Church in the historical context of the 1960s and its presentation in the studies of the French authors. The attention paid to the opinion of the French intellectual community representatives concerning issues from the Council agenda is justified: the Catholicism in France searched a lot for the resolution of an institutional crisis, originated in the changed role of religion in the citizens life, so the restart of the relations between Church and society declared at the Council became a base for further activities. Moreover, a significant impact on the Second Vatican Council concepts was made by the ideas of the «new theology» school where the core was formed by a group of French theologians.The article shows that the Second Vatican Council and its resolutions was highly appreciated by the French authors, and that their interest towards it touched a lot of different aspects of the discussions led at the Council: social, political, cultural and theological spheres. The authors of the articles and comments discovered the particularities of key idea of the Council: creation and development of the dialogue between Church and society in the actual political conditions. French authors during many decades studied more and more aspects of the Council documents and resolutions, and it is a proof of the importance of the realized meeting for the Catholic community.
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Vidican-Manci, Liviu L. "Prayer and AI: Exploring the Impact on Orthodox Romanian Youth in a Confessional High School Context." Religions 15, no. 2 (January 31, 2024): 181. http://dx.doi.org/10.3390/rel15020181.
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The study’s main objective is to identify and analyze the attitude toward prayer of teenagers in a denominational school in Romania and the need to use AI-assisted tools. To find a satisfactory answer, we considered it necessary to identify how they pray, i.e., freely or by calling on the prayer book, and whether they questioned whether artificial intelligence could be an agreeable support. The research also takes into account the documents of the Romanian Orthodox Church from which the attitude of the Hierarchy towards new technologies in general and artificial intelligence in particular emerges. How attentive is the Church to these realities, and how open is it to incorporate them? Does it have any good reason to consider tools like e-rosary in the Catholic world or Alexa Pray in the Anglican world in the near future? The introduction addresses Romania’s socio-political, educational, and theological context, and the discussion focuses on how the literature on digital religion and its subchapters is received in the Romanian theological landscape. The research method includes qualitative, questionnaire, and textual analysis; it is an interdisciplinary approach, namely practical theology and the study of digital religions. The questionnaire was administered to 216 respondents, respecting all research ethics requirements. The results reveal that young people prefer to pray freely, use the prayer book moderately, and have not gathered information regarding artificial intelligence that could help them. However, they are open to a future offers from the Romanian Orthodox Church, including AI-assisted tools.
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Teinović, Bratislav. "The national and political mission of fra Grgur-Grgo Škarić (1831-1876): For the public good of the Serbian nation." Nacionalni interes 48, no. 2 (2024): 77–104. http://dx.doi.org/10.5937/nint48-49274.
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Fra Grgur-Grgo Škarić is one of the most secretive historical figures of the political life in Bosnia and Herzegovina during the 1860/70s. Škarić was born on July 13, 1831 in Županjac (formerly Duvno, now Tomislavgrad) in West Herzegovina where, according to Škarić himself, "the Serbs-Catholics reside". He completed the elementary education at the Franciscan school in Čerigaj near Široki Brijeg. At that time he changed the name Jure that he was given at birth to Grgur-Grgo. He graduated the Franciscan theology and philosophy in Venice. As a professor at the Catholic seminary in Široki Brijeg (1866-1869), he taught his students the Serbian national spirit, swearing them "for the public good of the Serbian nation". The pressure he was exposed to due to the national mission he was leading and suspicions that he was preparing an uprising, forced him to defect in the autumn of 1869 to the Principality of Serbia, where he received citizenship and financial aid from its government. The Serbian regent Jovan Ristić was the patron of Škarić's plan to launch the "Society of Roman Catholic Youth in Herzegovina", which had the main tasks of eradicating the hatred of the Catholics towards the Orthodox, awakening among the Catholics the spirit of Serbian nationality and the idea of liberation, assuring Catholics that they were of the Orthodox faith until the 14 th century and that the word Serb does not mean religion, but nationality. While in Belgrade, he worked closely with Serbian government's top three people in charge of conspiratorial activities in Bosnia and Herzegovina: Nićifor Dučić, Niko Jovanović Okan and Gavro Vučković-Krajišnik. Under the name of "Jova Kosanović", he worked for the Serbian ministry of foreign affairs until the January 1, 1873, as an agent and representative of the "Catholic element of Bosnia and Herzegovina". For the next two years he was preparing the uprising in his homeland of western Herzegovina. Škarić left the uprising in which he was actively involved from the first day in the vicinity of Ljubuški, for an unknown reason. He also ended his life in a mysterious way at the end of 1876 in Zagreb, where he was buried the same year.
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Schulz, Michael. "Francisco de Vitoria, Domingo de Soto, José de Acosta y Bartolomé de Las Casas sobre la fides implicita de los indígenas de América." Classica Boliviana, no. XII (December 31, 2023): 169–92. http://dx.doi.org/10.62774/rcbxii172.
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Resumen El llamado ‘descubrimiento’ del ‘Nuevo Mundo’ obligó a la teología cristiana a discutir con nueva y gran urgencia la posibilidad de salvación para personas que nunca habían oído hablar del Evangelio de Cristo1. Este artículo presenta las respuestas de dos teóricos y dos prácticos, Francisco de Vitoria y su discípulo Domingo de Soto, ambos representantes de la Escuela de Salamanca, y dos misioneros, José de Acosta y Bartolomé de Las Casas. Este escrito presenta a los cuatro autores, en este orden, para mostrar cómo la tesis tan discutida sobre el significado salvífico de la fe implícita (fides implicita) de los indígenas americanos2 recibe una justificación cada vez más consistente, pero también un rechazo —aparente— decisivo en Acosta y Las Casas. Pretendo, sin embargo, desarrollar la tesis de que mientras Acosta y Las Casas tradicionalmente argumentan a favor o presuponen la necesidad salvífica de la fe explícita (fides explicita), ahondan en posiciones a favor de la relevancia salvífica de la fe implícita, y lo hacen –en contraste con Vitoria y Soto– de una manera muy original e innovadora basada en sus experiencias concretas en el Nuevo Mundo, de las que los teóricos Vitoria y Soto carecían. Además, se perfilan los primeros inicios de una hermenéutica intercultural, cada vez más necesaria en un mundo globalizado. Abstract The so-called ‘discovery’ of the ‘New World’ forced Christian theology to discuss with new and great urgency the possibility of salvation for people who had never heard of the Gospel of Christ. This article presents the responses of two ‘theoreticians’ and two ‘practitioners’, Francisco de Vitoria and his disciple Domingo de Soto, both representatives of the School of Salamanca, and two missionaries, José de Acosta and Bartolomé de Las Casas. This paper presents the four authors in this order to show how the much discussed thesis on the salvific significance of the implicit faith (fides implicita) of the American Indians receives an increasingly consistent justification, but also an –apparent– decisive rejection in Acosta and Las Casas. I intend, however, to develop the thesis that while Acosta and Las Casas traditionally argue for or presuppose the salvific necessity of explicit faith (fides explicita), they delve into positions in favor of the salvific relevance of implicit faith, and do so –in contrast to Vitoria and Soto– in a very original and innovative way based on their concrete experiences in the New World, which the theorists Vitoria and Soto lacked. Moreover, they outline the first beginnings of an intercultural hermeneutics, increasingly necessary in a globalized world.
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Kunka, Sławomir Jerzy. "Is a Theological Synthesis Still Possible? The Paradigm of Objective Mariology." Religions 14, no. 7 (June 25, 2023): 831. http://dx.doi.org/10.3390/rel14070831.
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As a “doctrinal synthesis of the Christian faith” (St. John Paul II), the dogma of the Immaculate Conception of the Mother of God could serve as a focal point that brings together various theological concepts and approaches pertaining to salvation history. For that to happen, however, it is necessary to delve into and discover the richness of Mariology. Often regarded as a secondary discipline, as a context for other disciplines or even as a source of difficulties in ecumenical dialogue, Mariology nowadays needs a revival of its own. The call for constructing an “objective Mariology” presumes that the autonomy of theology as an academic discipline will be preserved and that theological reflection on the Virgin Mary will be objectivized in terms of both form and content. To meet these demands, one must strive to respect the supernatural purpose and sources of theology as such, and strengthen and develop biblical Mariology as well as the reflection of the Church Fathers. Furthermore, there is a need to draw from the rich legacy of the Franciscan school when reflecting on the unity of God’s plan of creation and Redemption in His eternal reasons. Finally, one must not accept a departure from the “hermeneutic of continuity” in the Catholic doctrine on the Most Blessed Virgin Mary, Mother of God, Immaculate and Assumed. The article sets out to describe the essence of the above assumptions and proposes specific conditions that would foster the development of an “objective Mariology”. In that respect, it is important to establish the First Person of the Holy Trinity as the starting point for any reflection on the plan of salvation—of which the Immaculate Conception is the ultimate origin and ultimate goal.
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Speelman, Willem Marie, and Monique Van Dijk-Groeneboer. "Awaken the Question." Religionspädagogische Beiträge 45, no. 3 (December 14, 2022): 5–15. http://dx.doi.org/10.20377/rpb-203.
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In general, religion means a life of faith in the perspective of a good life. But apart from vague images such as heaven or the kingdom of God, it is still an open question what a good life is supposed to be. It should be perfect, but how does one define perfection in life? We cannot prescribe this for young people and we should not. It is a question that needs to be awakened in their hearts, if only by our listening to how they respond to it. In the process of responding to the question, they may grow in their responsibility towards the good life. In the master course Youth Culture and Spirituality at the Tilburg School of Catholic Theology, we invited the students to pose the question to youngsters in their school: “What is the kingdom of God to you?” or “What is the good life to you?” The youngsters’ answers resulted in interviews and letters, in which general ideals – a job, a family, a house – were gradually filled in with personal experiences. We were particularly interested in how the youngsters discovered and developed their stories. A narrative analysis of their stories shows that they feel responsible for the good life, even if it consists simply in a claim to receive: “one should be able to enjoy all the beautiful things.” They also experience that talking about the good life is already a form of participating in it. We may conclude that awakening the question of the good life is already an introduction into it.
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Scharlieb, Mary. "1920 Problems of marriage and sexual morality: the Lambeth Conference." Theology 123, no. 4 (July 2020): 248–53. http://dx.doi.org/10.1177/0040571x20934022.
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This article by Dame Mary Scharlieb (1845–1930) addresses issues on marriage and sexuality raised at the 1920 Lambeth Conference of Anglican Bishops. It is likely that she had a strong influence on the Bishop of London on medical issues, and, through him, on the resolutions on marriage and sexuality at this Conference. Her article, published in Theology in November 1920, is clearly a piece of its time and reflects a fascinating mixture of pro-women and conservative ethical views, tempered by her understanding of medical science as it was then: for example, she and the bishops at the Conference strongly opposed the use of contraception even within marriage (ten years later the Lambeth Conference dropped this opposition). Mary Scharlieb was a pioneer female gynaecologist. Raised as an Evangelical, she became an Anglo-Catholic after her marriage to a British lawyer who was employed in Madras. Her medical training, prompted by the lack of medical help for Indian women, began at the Madras Christian College but was completed at Mrs Garrett Anderson’s London School of Medicine for Women, leading to her appointment at the Royal Free Hospital in 1902. Her husband stayed working in India until his death, while she worked as a gynaecologist in London. She was created a Dame two years before her death. Editor.
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Haight, Roger. "Faith and Evolution: A Grace Filled Naturalism." Perspectives on Science and Christian Faith 73, no. 1 (March 2021): 52–54. http://dx.doi.org/10.56315/pscf3-21haight.
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FAITH AND EVOLUTION: A Grace Filled Naturalism by Roger Haight. Maryknoll, NY: Orbis Books, 2019. 241 pages. Paperback; $30.00. ISBN: 9781626983410. *Roger Haight is a Jesuit priest, theologian, and former president of the Catholic Theological Society of America. He is the author of numerous books and has taught at Jesuit graduate schools of theology in several locations around the world. In 2004, the Vatican's Congregation for the Doctrine of the Faith (CDF) barred Haight from teaching at the Jesuit Weston School of Theology in response to concerns about his book Jesus Symbol of God (1999). In 2009, the CDF barred him from writing on theology and forbade him to teach anywhere, including at non-Catholic institutions. In 2015, Haight was somewhat reinstated and when Faith and Evolution was published, he was Scholar in Residence at Union Theological Seminary in New York City. He is regarded as a pioneering theologian who insists that theology must be done in dialogue with the postmodern world. His experiences with censorship have led to widespread debate over how to handle controversial ideas within the Roman Catholic church. *The main presupposition of this book is that Christian theology must be developed from the findings of contemporary science in general and from the process of evolution in particular. In chapter one, Haight briefly summarizes five principles about our world that can be drawn from science. These principles include the following: (1) our universe is unimaginably large; (2) everything exists as constantly dynamic motion and change; (3) everything in motion is governed by layers of law and systems conditioned by randomness; (4) life is marked by conflict, predatory violence, suffering, and death; and (5) science is constantly revealing new dimensions of the universe. *Haight seeks to explain how the disciplines of science and theology relate to each other in chapter two. He begins by summarizing the four positions proposed by Ian Barbour which include conflict, independence, intersection (dialogue), and integration. After presenting several differences between scientific knowledge and faith knowledge, he concludes by suggesting that the independence model is the one that best describes the practices of most scientists and theologians. Any integration between the two disciplines can occur only within the mind of a person who is able to see things from different points of view, and entertain them together. *The next two chapters deal with creation theology: chapter three focuses on what we can "know" about God, and chapter four describes how God acts in an evolutionary world. Several theological conceptions of God are summarized in chapter four. These include the following: God is pure act of being (Thomas Aquinas), God is ground of being (Paul Tillich), God is serendipitous creativity (Gordon Kaufman), God is incomprehensible mystery (Karl Rahner), and God is transcendent presence (Thomas O'Meara). This last definition of God is the one that Haight latches on to, and he mainly refers to God as "creative Presence" throughout the rest of the book. While acknowledging that God is personal, he emphasizes that God is not a "big person in the sky," but a mysterious and loving presence within all material reality. He insists that all anthropomorphic language about God needs to be discarded as it not only misrepresents scientific knowledge but also offends religious sensibility. God is the "within" of all that exists which emphasizes God's immanence, but God is also "totally other than" created reality, which allows for God's transcendence. Haight's understanding of God is basically a form of panentheism, a term that he introduces in chapter three and then revisits in later chapters of the book. *Chapter four, entitled "Creation as Grace," attempts to answer the question of how God acts in an evolutionary world. Haight states that "one can preserve all the assertions of tradition without the mystifying notions of a supernatural order or interventions into the natural order by following the path laid out by creation theology" (p. xi). His answer to the question of how God acts in history is to be found in the classic notion of creatio continua, God's ongoing dynamic presence within all finite reality. God does not act as a secondary cause but works as the primary agent present to and sustaining the created world. This concept of God as creative Presence is then compared to the scriptural understanding of God as "Spirit," which Haight concedes is the most applicable way of talking about how God works in history. A third way that God acts in the world is then developed from a brief history of the theology of grace. These three sets of theological languages that include God's ongoing creation, the working of the Holy Spirit, and the operation of God's grace in people's lives are, according to Haight, different ways of referring to the same entity. *Chapter five examines the doctrine of original sin in light of evolution. Haight argues that this doctrine in its classic form contains serious problems and therefore needs to be discarded. The Genesis account of Adam and Eve is nothing more than an etiological myth which has no historical basis. Consequently, "when original sin becomes unsteady, the whole doctrine of salvation in terms of redemption begins to wobble" (p. 121). Human beings have not "fallen" and, even though they retain the influences of past stages of evolution, they cannot be born sinful. While Haight admits that humans are sinners, the sins that we commit are nothing more than social sins derived from our participation in sinful institutions that are a part of our evolutionary heritage. It is these sinful social structures that are primarily responsible for corrupting our moral sensibility, rather than some innate propensity to sin. *The person of Jesus Christ and the doctrine of Christology are the subjects of chapters six and seven respectively. Haight introduces chapter six by contrasting the different ways of interpreting Jesus of Nazareth that are presented by Marcus Borg and N. T. Wright. He obviously sides with Borg's perspective as he suggests that one should think about Jesus as simply a "parable of God." Jesus was not an intervention of God in history, but a human representative of God who was "sustained from within by the Presence of the creator God in a way analogous to all creatures and especially human beings" (p. 202). While Haight admits that God was present within Jesus in a unique and more intense way, this same God can also be more powerfully present in others, making them in some measure true revelations of the divine Presence. Jesus provides salvation by "revealing God" and, although this particular revelation of God is meant for all humankind, it does not exclude the likelihood of similar kinds of revelation within other religious traditions. *The last chapter of the book, chapter eight, is a response to the question of what we can hope for in an evolutionary worldview. Haight discusses the following possibilities: faith in a creator-finisher God who injects purpose into the process of the universe, hope for a cosmic preservation of the value and integrity of being, hope for a restoration of meaning relative to innocent suffering, and hope for the preservation of the human person and personal resurrection. He describes resurrection as a passing out of materiality into the sphere of God that transcends the finite world, or in other words, eternal union with God. The resurrection of Jesus was not a historical event, but a spiritual conviction developed by his followers after his death. It was this "Easter experience" which became the basis for the written witness to the resurrection of Jesus that is recorded in the New Testament. In death, Jesus was "received into God's power of life; he did not cease to exist as a person, but lives within the sphere of God" (p. 179). Our hope for an analogous form of personal resurrection ultimately comes down to faith in a creator God who is the "lover and finisher of finite existence." *For whom then is this book written? As stated in the preface to the book, it is not written for scientists, as one will learn very little actual science from its pages. Haight writes that he is mainly addressing Christians who are affected by our present scientific culture and who do not know how to either process their Christian faith in this context or call it into question. However, most of those who fall into this category will likely have difficulty understanding the ideas that are presented in the book without some type of graduate-level training in theology. The book appears to be written primarily for like-minded theologians who are associated with the more liberal wing of the Roman Catholic church. (Many of the footnotes in the book cite publications written by fellow Catholic priests such as Teilhard de Chardin, John Haught, Hans Jung, Karl Rahner, Edward Schillebeeckx, and William Stoeger.) *While Haight's main purpose for writing this book is admirable, it is doubtful that many outside of academia will take the time and put in the effort that is needed to read it and actually understand it. Christians with more conservative, biblically based faith commitments should probably bypass it altogether, as there is very little, if any, orthodox Christianity that is upheld within its pages. *Reviewed by J. David Holland, Clinical Instructor, Department of Biology, University of Illinois at Springfield, Springfield, IL 62703.
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Kaucha, Krzysztof. "Wiarygodność Kościoła w dzisiejszej Polsce." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 67–82. http://dx.doi.org/10.14746/pst.2018.33.04.
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There are two purposes of this article: the first one — to clarify the meaning of the term ‘credibility of the Church in contemporary Poland’ from a theological perspective, and the second one — to describe the basic signs of such credibility and the difficulties they are facing. The article consists of three parts and a conclusion. The first part deals with the theological understanding of the Church’s credibility in contemporary Poland in the light of new researches and inspirations offered by Joseph Ratzinger’s ecclesiology and by the book Oblicza Kościoła katolickiego w Polsce. 1050. rocznicaChrztu [Features of the Catholic Church in Poland. The 1050th Anniversary of the Christening] (ed. by J. Mastej, K. Kaucha, P. Borto, Lublin 2016). The second part is focused on the signs of the Church’s credibility in Poland (sign of Peter, of the Apostolic Collegium, of unity, of holiness, of universality, of apostolicity, agapetological, praxeological, martyriological, and culture-creative), which started to be described about 25 years ago by Rev. Marian Rusecki, who was co-founder and the most excellent representative of the Lublin School of Fundamental Theology. The third part presents some new signs of the Church’s credibility in Poland according to the author of the article (charitable, staurological, resurrectional, paschal, anthropological-vocational, of freedom, of the priority of the Spirit and spiritual life, of peace and reconciliation, of protest, of the faith’s pure- ness). In the conclusion the author underlines the values of the semeiological method in describing and testing the credibility of the Church in contemporary Poland.
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Gorban, Richard. "Personalistic Anthropology of Czeslaw Stanislaw Bartnik." Ukrainian Religious Studies, no. 79 (August 30, 2016): 97–103. http://dx.doi.org/10.32420/2016.79.682.
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R. A. Gorban. Personalistic Anthropology of Czeslaw Stanislaw Bartnik. The article suggests the conception of Personalistic anthropology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, one of the founders of the Polish Personalist School. The author reveals that the Polish thinker clarifies the anthropologic theological model based on the principles of Personalism, in which the Person of Christ is the main hypostasis being an individual personality and a communal person, that is the Church. Stanislaw Bartnik believed that anthropology must completely base on Christology, as humanization of a man has to fully actualize itself only in Christ. The theologian works out the definition of a communal personality, in which both an individual person and community gain the same considerable importance, as a human being finds the fullness of its personal dimensions only in a community, where it achieves its fullness. Accentuating mutual interdependence of personalities, he thinks society to be an anthropological environment that molds a personality, enabling it to realize its potential and reach the fullness of human existence, as it would be impossible without personal relations that are established within a community. In his works, written in different years, Stanislaw Bartnik generates the idea that a communal anthropology, which is complemented by a communal anthropology of salvation in the earthly dimension, is constituent of an individual anthropology. That is why it is important to build up a full-fledged anthropology based on Personalism and theology, as the theory and practice of Christian Perstonalist model help actualize the fullness of a man’s perfect personality in all its dimensions and manifestations. In conclusion, anthropology must become a universal science about a man as an individual and community.