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Books on the topic 'Sensus fidelium'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Puthenpurackal, Matthias. Sensus fidei and satyagraha: A theological dialogue with Mahatma Gandhi. Hamburg, Germany: Kovac, 2000.

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2

Vitali, Dario. Sensus fidelium: Una funzione ecclesiale di intelligenza della fede. Brescia: Morcelliana, 1993.

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3

Song, Johannes Yong-Min. Glaubenssinn und Inkulturation: Eine Studie zum "Glaubenssinn der Glaubenden" (sensus fidelium) unter besonderer Berücksichtigung der Volksfrömmigkeit in Korea. Bonn: Borengässer, 2003.

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4

Sensus fidelium: The use of a concept in the post-Vatican II era. San Francisco: International Scholars Publications, 1996.

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5

Albano, Gerardo. Un popolo profetico: La centralità del sensus fidelium nella vita e nella missione della Chiesa. Roma: CLV, Centro liturgico vincenziano, 2022.

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6

Burghardt, Dominik. Institution Glaubenssinn: Die Bedeutung des sensus fidei im kirchlichen Verfassungsrecht und für die Interpretation kanonischer Gesetze. Paderborn: Bonifatius, 2002.

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7

The eyes of faith: The sense of the faithful and the church's reception of revelation. Washington, D.C: Catholic University of America Press, 2009.

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8

Schmucker, Robert W. Sensus fidei: Der Glaubenssinn in seiner vorkonziliaren Entwicklungsgeschichte und in den Dokumenten des Zweiten Vaktikanischen Konzils. Regensburg: Roderer Verlag, 1998.

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9

López, Jesús Ortiz. La iglesia que desea Juan Pablo II. Madrid: Ediciones Rialp, 2003.

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10

Ohly, Christoph. Sensus fidei fidelium: Zur Einordnung des Glaubenssinnes aller Gläubigen in die Communio-Struktur der Kirche im geschichtlichen Spiegel dogmatisch-kanonistischer Erkenntnisse und der Aussagen des II. Vaticanum. St. Ottilien: EOS Verlag Erzabtei St. Ottilien, 1999.

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11

Biondo, Giuseppe. Il sensus fidelium nel Vaticano II e nei Sinodi dei Vescovi: Interpretazione storico-genetica di Lumen Gentium n. 12 e delle Assemblee Sinodali dal 1967 al 1980. Romae: Pontificium Athenaeum S. Anselmi in Urbe, 1990.

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12

Stone, James Kent. Learned & eloquent lecture at St. James' Church by Rev. Father Fidelis (Rev. James Kent Stone) on the Catholic doctrine of hell: Analysis of the power of the senses for pleasure and for pain. Ottawa: Sisters of the Good Shepherd, 1994.

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13

King, Benjamin J. Sensus Fidelium. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.13.

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Sensus and consensus fidelium, the people’s sense of and consent to the faith, are ancient rhetorical tropes. The use of these tropes was also rhetorical for John Henry Newman. First, as an Anglican he shaped such rhetoric to portray the laity as bolsters to the bishops. Second, as a Roman Catholic he shaped it to promote the laity in the eyes of the bishops, most famously in ‘On Consulting the Faithful in Matters of Doctrine’. This chapter explores his writings on the role and voice of the laity to see how he used this rhetoric, before turning to the reception of these writings in the Roman Catholic and Anglican communions, including Vatican II, the Lambeth Conference, and Pope Francis.

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14

Sensus Fidelium and Moral Theology, The. Paulist Press, 2017.

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15

O’Collins, SJ, Gerald. Transmission of Tradition, the Sensus Fidelium, and the Holy Spirit. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198830306.003.0004.

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The presence of the risen Christ is actualized by innumerable traditions. This chapter begins by setting out twelve traditions or groups of traditions that embody or at least allude to the Christus praesens: for instance, baptism, the creeds, the Eucharist, Christian marriage, sacred music, church architecture, and such items as the use of palm branches, incense, holy water, candles, icons and other works of religious art, and, not least, glorious copies of the Book of the Gospels like the Book of Kells. The transmitters of Christian tradition include not only bishops and councils but also innumerable individuals and groups who have handed on the treasures of faith: for instance, writers, artists, and saints, not least the thirty-six doctors of the Church. The Holy Spirit is the primary bearer of tradition, and underpins the ‘sense of the faithful’, the instinctive insight of the baptized into their inherited faith.

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16

Finucane, Daniel J. Sensus Fidelium: The Use of a Concept in the Post-Vatican II Era. Wipf & Stock Publishers, 2016.

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17

Phan, Peter C., and Bradford E. Hinze. Learning from All the Faithful: A Contemporary Theology of the Sensus Fidei. Wipf & Stock Publishers, 2016.

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18

Learning from All the Faithful: A Contemporary Theology of the Sensus Fidei. Wipf & Stock Publishers, 2016.

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19

Go, Johnny C. Religious Education from a Critical Realist Perspective: Sensus Fidei and Critical Thinking. Taylor & Francis Group, 2018.

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20

Der Spürsinn des Gottesvolkes: Eine Diskussion mit der Internationalen Theologischen Kommission. Herder Verlag GmbH, 2016.

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21

Go, Johnny C. Religious Education from a Critical Realist Perspective. Taylor & Francis Group, 2020.

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22

Stone, James Kent 1840-1921. Learned & Eloquent Lecture at St. James' Church by Rev. Father Fidelis on the Catholic Doctrine of Hell [microform]: Analysis of the Power of the Senses for Pleasure and for Pain. Creative Media Partners, LLC, 2021.

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23

Sanchez, Melissa E. Queer Faith. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479871872.001.0001.

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It is a common observation that dominant US secular culture retains the stamp of seventeenth-century Protestantism. Nowhere is this more apparent than in the veneration of monogamous coupledom, an ideal that has been entrenched rather than challenged by the recent extension of marriage rights to LGBTQ couples. But what if this narrative of “history and tradition” turns out to suppress the queerness of its own foundational texts? Queer Faith reassesses key texts of the prehistory of monogamy—from Paul to Luther, Petrarch to Shakespeare—to show that writing assumed to promote fidelity in fact articulates the affordances of promiscuity, both in its sexual sense and in its larger designation of all that is impure and disorderly. At the same time, this book resists casting promiscuity as the ethical, queer alternative to monogamy, tracing instead how ideals of sexual liberation are themselves attached to nascent racial and economic hierarchies. Because discourses of erotic fidelity and freedom are also discourses on racial and sexual positionality, excavating the long and complex historical entanglement of concepts of faith, race, and secular love is urgent to contemporary debates about normativity, agency, and subjectivity. Queer Faith puts Christian theology and Renaissance lyric poetry in dialogue with contemporary theory and politics. Deliberately unfaithful to disciplinary norms and national boundaries, this book assembles new conceptual frameworks at the juncture of secular and religious thought, political and aesthetic form. It thereby enlarges the contexts, objects, and authorized genealogies of queer theory and scholarship.

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24

Lacoste, Jean-Yves, and Oliver O’Donovan. Anticipation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827146.003.0006.

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The chapter distinguishes two experiences often conflated in discussion of anticipation, a commonplace pre-experience of the future accompanying every appearance, and an experience of promise that gives ground for a hope. In “enjoyment” present experience takes possession of consciousness and prevents real anticipation; but enjoyment is intermittent, and when it is gone there can be a fidelity to the experience, born of desire for permanence, and a sense of absence, which may convey the thought of a reappearance. Presence cannot be “parousia.” Anticipation is lived out in unfulfilment. But the idea of conclusive experience is not ruled out, and may have a critical role in exposing incomplete experience. We may receive anticipations of what cannot be given definitively within world-time, and “the” end may be the only key we have to the status of nearer ends.

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25

Knox-Shaw, Peter. The Reconstrual of Imagination and Romance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190689414.003.0007.

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Emma has often convincingly been assigned to the “quixotic” novel, a genre much favored by the long eighteenth century and admired on occasion by Jane Austen herself. But whereas novels of this type invariably end with a joint renunciation of imagination and romance in deference to a greater realism, Emma shows imagination to be integral to an apprehension of the real world, and to require, for its fidelity, a principle long enshrined by romance. Austen’s understanding of imagination as both necessary and all-pervasive—held in common with a number of contemporary philosophers who built on David Hume’s analysis of the “productive” and “magical” faculty that underlay all perception—in no way lessened her sense of its ambivalence, and Emma shows how its work of construction is constantly undermined by received stereotypes as well as by insidious subterfuges of the self. The novel celebrates an empirical habit of mind, fortified by the virtue of benevolence.

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