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Academic literature on the topic 'Synod of Bern'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Synod of Bern"

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Jaszcz, Adam Mariusz. "HISTORIC-LEGAL DOCTRINE ON THE DIOCESAN SYNOD AND LEGISLATION IN FORCE. ACTIVITY OF THE POLISH DIOCESES." Review of European and Comparative Law 2627, no. 34 (2016): 169–93. http://dx.doi.org/10.31743/recl.4988.

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In the first centuries of Christianity a meeting of small communities was considered as the way of resolving conflicts, making important decisions, and seeking God’s will for the community. With the increasing number of believers followed necessary decentralization of ecclesiastical structures so that dioceses could decide on administrative and organizational matters. Clergy assemblies have served these issues and we can consider them today as prefiguration of diocesan synods. Most authors believe that the first diocesan synod assembly took place in France in Auxerre in A.D 578. Over the centu

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Rozkrut, Tomasz. "Znaczenie instytucji Synodu Biskupów dla współczesnego Kościoła." Sympozjum 26, no. 1 (42) (2022): 33–54. http://dx.doi.org/10.4467/25443283sym.22.003.15817.

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Instytucja Synodu Biskupów została powołana do życia przez papieża Pawła VI w jego motu proprio Apostolica sollicitudo z 15 września 1965 roku. Sukcesywny obraz prawny instytucji został określony przez posoborowy Kodeks prawa kanonicznego z 1983 roku w kan. 342-348; opublikowane zostały także regulaminy Synodu Biskupów w latach 1966, 1969, 1971 oraz 2006. Można zatem powiedzieć, że wszyscy soborowi papieże, tj. św. Paweł VI, św. Jan Paweł II oraz Benedykt XVI, kształtowali obraz prawny oraz praktyczne funkcjonowanie instytucji Synodu Biskupów. Nie należy także pomijać bardzo ważnego faktu, że

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Krafl, Pavel. "Provinciální synody hnězdenské církevní provincie do začátku 16. století." Prawo Kanoniczne 43, no. 1-2 (2000): 37–78. http://dx.doi.org/10.21697/pk.2000.43.1-2.02.

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It was relatively early that the archbishops of Gniezno began to convoke provincial synods - the oldest dated assembly which is marked in the sources as a provincial synod took place as early as in 1210. But even before this synod another provincial synod took place in 1206 (?). In the beginning, i. e. in the thirteenth century, it is important to distinguish clearly between bishops' conventions, or colloquia, and provincial synods. The first statutes backed up with evidence are the statutes issued by Archbishop Henryk Kietlicz around 1217 in Kamień. Another important archbishop was Pełka (Ful

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Munyenyembe, Rhodian, and J. W. Hofmeyr. "LOFTY BUT NOT POWERFUL: A CRITICAL ANALYSIS OF THE POSITION OF THE GENERAL ASSEMBLY IN THE UNION OF THE CHURCH OF CENTRAL AFRICA PRESBYTERIAN (MALAWI)." Studia Historiae Ecclesiasticae 42, no. 3 (2017): 1–21. http://dx.doi.org/10.25159/2412-4265/1244.

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In this article the specific focus is on the position of the General Assembly in the Church of Central Africa Presbyterian (CCAP) in Malawi. Though the General Assembly was meant to foster a closer unity of the constituent synods, it still remains an unstable entity, and has been so over the years due to the autonomy of the synods; much more so in recent years because of disputes among the synods. This especially applies to the border disputes between the Synod of Livingstonia and the Nkhoma Synod. Though the 2013 General Assembly has somewhat healed the tension, the future of the General Asse

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Loretan-Saladin, Adrian. "Swiss Synodality after the Second Vatican Council." Ecumeny and Law 8 (December 31, 2020): 61–72. http://dx.doi.org/10.31261/eal.2020.08.04.

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Quod omnes tangit, ab omnibus tractari et approbari debent. (Cardinal Congar) The canonists have been developing the rule of law of Western Europe. After there had been much debate (Acts 15:7), they decided together with the Holy Spirit. The Apostolic Nuncio gave the permission for lay persons (including women) to participate at the Synod. Synod ’72 is a process involving seven synods of local Churches in Switzerland. As an instrument of “processing” Vatican II, Synod ’72 discussed implementation options like Ecclesiastical Offices of the local Church. (LG 33; Paul VI’s Ministeria quaedam; Joh

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Gręźlikowski, Janusz. "Kongregacje dekanalne na tle zadań i obowiązków dziekanów w ustawodawstwie synodalnym diecezji włocławskiej w okresie potrydenckim." Prawo Kanoniczne 45, no. 3-4 (2002): 181–210. http://dx.doi.org/10.21697/pk.2002.45.3-4.07.

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Synod legislators from Wloclawek, while determining in detail the rights and duties of the deans, wanted them to guarantee increase of discipline, morality and Ethics amongst the priesthood as well as to contribute to revival of priesthood and were the tool of introduction into parish life the common, provincial and diocesan law. First of all, the following synods: bishop’s Stanislaw Kamkowski (1568) and bishops’s Hieronim Rozrażewski (1585,1586,1589 and 1598) as well as synods of bishop’s: Pawel Wolucki’s (1617, 1620 and 1622), Andrzej Lipski; s (1628) and Maciej Lubienski’s (1634) had decisi

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SOWERBY, RICHARD. "THE “SECOND SYNOD OF ST. PATRICK” AND THE “ROMANS” OF THE EARLY IRISH CHURCH." Traditio 78 (2023): 47–78. http://dx.doi.org/10.1017/tdo.2023.10.

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It is usually thought that during the seventh century, a formal split in the Irish Church had resulted in the creation of two rival factions: a “Roman party” of reform-minded ecclesiastics, and an “Irish party” intent instead on maintaining current practices. A partial record of their decades-long schism has been thought to be preserved in the Irish canonical compilation, the Collectio canonum Hibernensis, which attributes a substantial number of canons either to “Roman synods” or to “Irish synods,” and we have understood this to reflect a period in which the two groups had sought to advance t

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Basson, Willem Diederick, and Daleen Kruger. "Persepsies oor die sinodebesluite en aard van die psalms binne die GKSA." Koers - Bulletin for Christian Scholarship 81, no. 3 (2016): 2–9. http://dx.doi.org/10.19108/koers.81.3.2261.

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Perceptions regarding synod decisions and the nature of psalms in the RCSA. Since its inception in 1859, the Reformed Church in South Africa has been singing only psalms, scriptural hymns and Biblical songs. Currently, there are two official versifications of the psalms in use within the Reformed Church, namely the so-called Totius versification of 1936 and the 2001 rhymed version of psalm texts, mainly by T.T. Cloete. A study of members’ perceptions of synod decisions and the nature of the psalms in the Reformed Church shows that the psalms are not fully utilised. Synods decide what type of s

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Constantinou, Maria. "I. The Threefold Summons at Late Antique Church Councils." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 1 (2021): 1–47. http://dx.doi.org/10.1515/zrgk-2021-0001.

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Abstract The threefold summons of an absent defendant in the context of synodal proceedings – which had been admittedly formed by influence from the respective process in Roman law – is an important component of the ecclesiastical judicial procedure. In this paper I examine in detail all the extensive narratives of threefold summonses preserved in conciliar acts of the fifth and sixth centuries, that is, the cases of Nestorius of Constantinople and John of Antioch at the council of Ephesus (431), the case of the archimandrite Eutyches at the Resident Synod of Constantinople (448), the case of

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Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s." Recusant History 23, no. 3 (1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.

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When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hi

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Books on the topic "Synod of Bern"

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1958-, Ferrario Fulvio, and Bern Disputation (1528), eds. Il sigillo della verità: Fede e prassi nel Sinodo di Berna (1532) : le 10 tesi per la disputa di Berna (1527). Claudiano, 1993.

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Hermann, Kelm, ed. Die Lutherische Kirche von Julich-Berg Synoden und Konvente 1701 bis 1812. Rheinland-Verlag, 2001.

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Hermann, Kelm, ed. Protokolle der reformierten Synoden des Herzogtums Jülich, 1677 bis 1700. Rheinland-Verlag, 1986.

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Baron, Eugene, and Nico A. Botha. Obedience and Servant Leadership: Apollis, Appies, Buti, Buys. SunBonani Scholar, 2020. http://dx.doi.org/10.18820/9781928424772.

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In celebrating a quarter of a century of the Uniting Reformed Church in Southern Africa (URSCA) (1994 2019), quite a few well-organised activities and events took place. These activities reflect a mix of serious academic seminars and liturgical celebrations of which the ones in the Cape, both in Belhar and at the University of the Western Cape (UWC) warrant special mention. In his sermon based on John 17 at the closing liturgical celebration at UWC, Prof Daan Cloete raised several pertinent issues pertaining to unity and justice as a challenge to the leadership of URCSA. Despite all the signif

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Synode De Berne, Ou Ordonnance De Quelle Manière Les Pasteurs Et Ministres De La Ville Et Canton De Berne Doivent Se Conduire Dans Leur Vie Et Dans ... Et Les Saints Sacrements... (French Edition). Nabu Press, 2012.

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Lynch, Michael J. John Davenant's Hypothetical Universalism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197555149.001.0001.

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AAaJohn Davenant’s hypothetical universalism has consistently been misinterpreted and misrepresented as a via media between Arminianism and Reformed theology. This study examines Bishop Davenant’s hypothetical universalism in the context of early modern Reformed orthodoxy. In light of the various misunderstandings of early modern hypothetical universalism, including English hypothetical universalism, as well as the paucity of studies touching on the theology of Davenant in particular, this book gives a detailed exposition of Davenant’s doctrine of universal redemption in dialogue with his unde

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Union of Presbyterian churches in the dominion of Canada: A statement of the steps which have been taken towards its consummation, for the information of the venerable the general assembly of the Church of Scotland, submitted by the members of the deputation from the synod of the Presbyterian Church of Canada in connection with the Church of Scotland, appointed to appear before the assembly at Edinburgh on the 20th of May 1875. s.n.], 1987.

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8

Sielepin, Adelajda. Ku nowemu życiu : teologia i znaczenie chrześcijańskiej inicjacji dla życia wiarą. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374388047.

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TOWARDS THE NEW LIFE Theology and Importance of Christian Initiation for the Life of Faith The book is in equal parts a presentation and an invitation. The subject matter of both is the mystagogical initiation leading to the personal encounter with God and eventually to the union within the Church in Christ, which happens initially and particualry in the sacramental liturgy. Mystagogy was the essential experience of life in the early Church and now is being so intensely discussed and postulated by the ecclesial Magisterium and through the teaching of the recent popes and synods. Within the ten

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Book chapters on the topic "Synod of Bern"

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"Geiler von Kaysersberg, Johannes: Oratio in synodo Argentinensi." In Die Inkunabeln in der Universitätsbibliothek Bern. BOP Books, 2023. http://dx.doi.org/10.36950/991016783209705501.

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Temkin, Sefton D. "Conference—Union—;Synod." In Creating American Reform Judaism. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0021.

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This chapter turns to Wise’s attempts to set up a synod. Early in 1855, Wise had begun to renew his agitation for a conference. Wise wanted a general ‘get-together’ without regard to theology. He enumerates some of the questions which lay before American Jewry: Zion College, which had been started in Cincinnati; the orphan asylum which had been started in New Orleans; whether or not to have Jewish parochial schools; ‘our standing complaint about the serious want of textbooks for Hebrew schools’. ‘The grand problem-to be solved at present is this’, said Wise, ‘how to unite all these endeavours

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"The Growth of Presbyterianism in the Synod of Geneva." In New York's Burned-over District, edited by Spencer W. McBride and Jennifer Hull Dorsey. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0026.

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This chapter highlights the meeting of the Presbyterian Synod of Geneva in Geneva, New York on February 18, 1819. It clarifies that the meeting at Geneva was meant to draft an annual report on the state of religion in the synod and approve the statement. It also discusses the publication of the events of the meeting at the Geneva Gazette, which celebrates the growth of the church in the area, the installation of standing pastors in new settlements, and the construction of new meetinghouses. The chapter highlights the observation of the Synod of the extensive region which Niagara Presbytery emb

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Blanchard, Shaun. "Introduction." In The Synod of Pistoia and Vatican II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190947798.003.0001.

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The sources of the Second Vatican Council (1962–65), the history of the road to the council, and the nature of theological reform and development have been the object of much scholarly energy since 1965. To this day, the meaning, significance, and interpretation of Vatican II remain contested, and these debates have great importance for the Catholic Church and for Christian ecumenism. While studies exist that link the council to the thought of the Patristic period, as well as to movements of the nineteenth and twentieth centuries, hitherto the connection of Vatican II to the post-Tridentine bu

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Ruiz, Jean-Pierre. "From the Amazon to the Tiber." In Revelation in the Vernacular. Fordham University Press, 2023. http://dx.doi.org/10.5422/fordham/9781531505844.003.0003.

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This chapter begins with a discussion of the well-publicized incident at the beginning of the 2019 Synod of Bishops for the Pan-Amazonian region when wooden images that had been used in the ceremony consecrating the Synod to Saint Francis of Assisi were thrown into the Tiber. The chapter maps the implications of a theology of revelation that take the particularity of the Incarnation seriously not only as a singular and defining christological event but in terms not unlike those articulated by Fray Luis de León centuries earlier. As Pope Francis insisted in Querida Amazonia, “For the Church to

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Blanchard, Shaun. "Conclusion." In The Synod of Pistoia and Vatican II. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190947798.003.0008.

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This book has argued that Vatican II should be understood as a point on an arc of reform that extends all the way back to the eighteenth century. Pushing the roots of the council back beyond the twentieth-century reform movements, modernism, Newman, and the Tübingen School helps us to better understand and interpret Vatican II reforms. Thus, the complexities of a hermeneutic of reform, which interprets the council as having both continuity and discontinuity, on different levels, with past Catholic teaching and theology, become clearer. A hermeneutic of reform should not only return to the “dee

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Solt, Leo F. "The Laudian Counter-Reformation." In Church and State in Early Modern England, 1509–1640. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780195059793.003.0005.

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Abstract The Synod of Dort had rejected the Arminian Remonstrants in 1619. But a number of English clergymen like John Hales, who “bade John Calvin ‘good night,” welcomed the Arminianism which had been slowly growing ever since Whitgift’s attempt to check loose Calvinism at the Lambeth Conference. In the 1630s, adherents to Arminianism held-besides “all the best bishoprics and deaneries in England”-views about free will and good works that led Puritans to fear a doctrinal return to the Thomistic synthesis of the Catholic Church.

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Liebeschuetz, J. H. W. G. "Clerical Opposition in Constantinople and in Neighbouring Provinces." In Barbarians and Bishops. Oxford University PressOxford, 1990. http://dx.doi.org/10.1093/oso/9780198148869.003.0021.

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Abstract Theophilus would not have succeeded in mobilizing so formidable an attack on Chrysostom if there had not been a great deal of latent hostility. After so many generations have felt sympathy and admiration for the personality of John Chrysostom, it is difficult to believe that he was disliked by many of his contemporaries, and not only the wicked, jealous, or ambitious. But there is plenty of evidence of hostility among the clergy of Constantinople and neigh bouring provinces. These were the people whom the four dissident bishops could most easily organize into a pressure group against

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Ferme, Brian. "The Decree on the Bishops’ Pastoral Office in the Church, Christus Dominus." In Vatican II. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195332681.003.0010.

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Abstract Christus Dominus was approved on October 28, 1965, by a vote of 2,139 placet, 2 non placet, and 1 invalid vote and was approved immediately by Paul VI. The decree was the result of the integration of two schema: De cura animarum and De episcoporum munere pastorali and reflected the work of the commission De episcopis. Unlike the other documents of Vatican II, Christus Dominus 44 concludes with a specific reference to the proposed revision of the Code of Canon Law: ‘‘This most sacred synod prescribes that in the revision of the Code of Canon Law suitable laws be drawn up in keeping wit

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Lovell, Stephen. "Small Deeds and Muffled Voices." In How Russia Learned to Talk. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199546428.003.0004.

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The assassination of Alexander II brought a predictable crackdown on Russia’s public sphere, though not before the trial of the terrorists had been given prominent coverage in the press. The ensuing period brought the defeat of government reform projects and the heyday of Konstantin Pobedonostsev, the arch-conservative Chief Procurator of the Holy Synod. Pobednostsev had no time for liberal ‘talking-shops’, but he aimed to revitalize the Orthodox Church by increasing the quantity of priests and the quality of their preaching. In this era of counter-reform, the theatre and the university became

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Conference papers on the topic "Synod of Bern"

1

Džomić, Velibor. "USTAV SRPSKE PRAVOSLAVNE CRKVE OD 1947. GODINE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.151x.

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After the end of the Second World War, the Serbian Orthodox Church found itself in new social and political circumstances, but also in the legal system of socialist Yugoslavia, which was significantly different from the legal system of the Kingdom of Yugoslavia. In 1946, the new communist government adopted the Constitution of the Federative People's Republic of Yugoslavia, which, among other things, standardized the relationship between the Church and the state. On the territory of the newly formed socialist Yugoslavia, which had just come out of the war, the war against the Serbian Orthodox

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Panagopoulos, Alexios. "KIPARSKI MODEL ODNOSA CRKVE I DRŽAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.169p.

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The Cypriot Orthodox Church has been recognized as an independent and autocephalous church since 431, by the decision of the Third Ecumenical Council with the 8th canon. The current 76s. the archbishop bears the title: New Justiniana and all of Cyprus. The Holy Synod is the supreme body of the Church of Cyprus and acts according to the Church Constitution. According to Article 138 of the Church Constitution from 1914, it entered into force on the day of publication. Archbishop Macarius the Third proposed a new revision of the Constitution, but from 1955 to 1961 and 1974, this period was charac

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