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Artículos de revistas sobre el tema "Church of Our Father (Portland, Or.)"

Autor: Grafiati

Publicado: 26 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Moore, Michael Edward. "Our Father." biblical interpretation 22, no. 1 (2014): 71–89. http://dx.doi.org/10.1163/15685152-0221p0005.

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This commentary on the Lord’s Prayer examines its tone of spiritual abandonment and cultural secondariness. The Our Father was a buttress of faith and liturgy for the medieval Church, while the prayer’s sense of desolation gives it a “bohemian” quality associated with poets and vagabonds. Later on, the Cathars adopted the Pater Noster as a “central text” having esoteric and spiritual importance. Although the Cathars were persecuted in the Middle Ages as heretics, their understanding of the Lord’s Prayer returns us to the prayer’s sense of isolation and cosmic abandonment.

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2

Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist." Methodist History 60, no. 1 (2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.

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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a r

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Vinyukova, Nadezhda V. "“Our Cause” in the North-West Region: J.I. Fudel’s Views (1889–1892)." Almanac “Essays on Conservatism” 58 (August 1, 2020): 147–57. http://dx.doi.org/10.24030/24092517-2020-0-2-147-157.

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The article examines the views of the Orthodox priest I.I. Fudel on the position and goals of the Orthodox Church in the North-Western region and on the confessional policy of the Russian Empire in that region. The position of father Joseph, who served in Bialystok for several years, correlates with the opinion of major figures in the public debate on that issue – A.A. Vladimirov, I.P. Kornilov, M.N. Katkov, K.N. Leontiev, – and Slavophil idea. Special attention is paid to the polemics of Fudel and Vladimirov in the «Russian review» journal. The author shows that the idea of «our cause» for fa

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BUTUC, Gheorghe. "Taina Bisericii – Taina Vieții." Teologie și educație la "Dunărea de Jos" 22 (June 30, 2025): 377–86. https://doi.org/10.35219/teologie.2024.11.

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There are many definitions of the Church. Among all, that of Father Dumitru Stăniloae is the closest to our approach, because it highlights the Truth according to which the Life of the Church and the Life of man are One and the Same Life: “The Church is the reflection of the Life of the Most Holy Trinity in humanity“. That is, the Life of the Most Holy Trinity also becomes the Life of Man and of all the creation. One Life lived from different perspectives: uncreated and created.

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Petrov, George Daniel. "The hypostatic union – the foundation of the theandry of the Church." Technium Social Sciences Journal 22 (August 9, 2021): 804–11. http://dx.doi.org/10.47577/tssj.v22i1.4364.

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God being love, He decided from ages the incarnation of Christ for the salvation of the whole mankind, which was subject to sin and death. In the Person of Christ, through the act of incarnation, performed at ”the fulness of time” (Galatians IV,4), the divine and the human nature are harmoniously completed, the latter becoming entirely obedient to the Father. If Christ had not been incarnated and if He had not lifted our own nature towards complete obedience to the Father, humanity would have never been able to obtain divine forgiveness and would not have known how to exist in the love of the

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Browell, Naomi. "To Whom Do We Confess Our Sins? A Feminist Liturgical Critique of the Scottish Episcopal Church’s 1982 Confession." Feminist Theology 32, no. 1 (2023): 88–100. http://dx.doi.org/10.1177/09667350231183070.

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Feminist theologians have been making arguments for moving away from strictly male-gendered terms for God for decades, yet many churches continue to refer to God as ‘Father’ and ‘Lord’ in their weekly liturgies. This article will explore the place of ‘Father’ in the Scottish Episcopal Church’s Confession as found in the 1982 Liturgy. The 2022 General Synod authorised revisions to the 1982 Liturgy, which include the removal of ‘Father’ from two of the post-Communion prayers offered. However, the Confession remains unchanged. Considering the historical foundations and the nature of language abou

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Wilson, Kenneth. "What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin." Ecclesiology 9, no. 1 (2013): 66–74. http://dx.doi.org/10.1163/17455316-00901006.

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Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Ch

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8

Of the Journal, Editorial board. "Ivan Shevtsev - honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine (nomination in 2000)." Ukrainian Religious Studies, no. 17 (March 20, 2001): 89–90. http://dx.doi.org/10.32420/2001.17.1131.

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Father Ivan SHEVTSIV was born on November 1, 1926 in the village of. Pumpkins in the Zboriv district. Graduated from the Spiritual Seminary in Lviv, theological studios in Rome. In May 1951 he received priestly ordinations. He had pastoral work in England, published a magazine "Our Church" here. In 1959, Bishop Ivan Prashko invited I. Shevtsiv to Australia. Here he established publishing activities, taught religion in Ukrainian schools, edited the magazine "Church and Life", was a pastor in several parishes, and organized the construction of temples.

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9

McTavish, FMVD, James. "Jesus the Perfect Communicator." Philippiniana Sacra 46, no. 137 (2011): 297–312. http://dx.doi.org/10.55997/ps2003xlvi137a2.

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Jesus is considered as the ‘Perfect communicator,’ the one who perfectly communicated the love of the Father to us. It was in prayer that Jesus entered into communion with his Father, receiving the very life and love he needed to transmit. Our Lord also made good use of multi-sensorial communication, not merely announcing with his lips, but with his whole life. He spoke the language of the people so that they could better receive his message and persevered in announcing the truth despite various oppositions. We see these aspects present in the lives of the Church Fathers: St Gregory of Nazianz

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10

Mazurczak, Urszula. "List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II." Roczniki Humanistyczne 68, no. 4 Zeszyt specjalny (2020): 57–71. http://dx.doi.org/10.18290/rh20684-4s.

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The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for r

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Kolodnyi, Anatolii M. "Ivan Muzychka in his service to the Church and Ukraine." Ukrainian Religious Studies, no. 68 (November 19, 2013): 149–67. http://dx.doi.org/10.32420/2013.68.349.

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Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was written and those who wrote the desire to return our people to the spiritual treasures of these,

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Tsyrelchuk, Konstantin A. "Praefatio of anaphora of St. Basil the Great (hermeneutics of Russian translations of the 20th – 21st centuries." Богословский сборник Тамбовской духовной семинарии, no. 3 (24) (September 27, 2023): 231–49. https://doi.org/10.51216/2687-072x_2023_3_231-249.

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Discussions about the incomprehensibility of Church Slavonic language used in worship and the need to translate liturgical texts into Russian originated in the Russian Church in the second half of the 19th century and continue to this day. In addition to the discussions themselves, attempts are being made to translate Orthodox services into Russian. This tradition is especially vividly represented in the first third of the 20th century and the turn of the 21st century. The corpus of translations of liturgical texts into Russian available at this stage requires a thorough multi-aspect analysis,

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13

Iacob, Niculina. "The Sacred Charge of Words and of Archaic Forms in the Our Father Prayer." Analele Universității de Vest. Seria Științe Filologice 61, no. 61 (2024): 159–81. http://dx.doi.org/10.35923/autfil.61.10.

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The following analysis aims to be an argument in favor of preserving the language specific to the church, after a “verbal polishing” expanded over an extended period of time, while slowing down the tendency in modernizing it in order to adapt the language of the ecclesiastic texts to the present form of the literary Romanian language. The matter occurs in some situations, with the result of “forcing” the specific language of these books to fit in the synchronic section, within the diachronic perspective of the language. This thing is not and will never be possible. As a matter of fact, it shou

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Clatterbuck, Mark S. "Post-Vatican II Inculturation among Native North American Catholics: A Study in the Missiology of Father Carl Starkloff, S.J." Missiology: An International Review 31, no. 2 (2003): 207–22. http://dx.doi.org/10.1177/009182960303100205.

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The story of Christian missions among Native North American tribes continues to be fiercely debated both in the church and in the academy. I offer the following study of missionary-theologian Carl F. Starkloff, who has devoted the past 40 years of his life to these issues, as a particularly effective contemporary example of someone engaged in this encounter. I consider three distinct periods in Starkloff's pursuit of successful inculturation, periods that mirror larger missio-logical movements within the Catholic Church since Vatican II. According to Starkloff, we should be prepared to endure

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15

الوائلي, عامر عبد زيد, and دعاء عبد الواحد محسن. "Religious Experience in Kierkegaard's Existentialism." Kufa Journal of Arts 1, no. 33 (2017): 215–24. http://dx.doi.org/10.36317/kaj/2017/v1.i33.6024.

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The existential philosopher Soren Kierkegaard is one of the most prominent philosophers in the field of philosophy in general and the philosophy of religion in particular. Because of his own religious experience, and there are several influences that shaped his religious experience, including his influence on his father, who lived throughout his life reprimanding his conscience because of his blasphemy against the Creator, which had an impact on the personality of our philosopher. Kierkegaard described faith as the relationship between man and his Creator without submitting to the teachings of

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16

Norton, Lord Kings. "Extract from A Wrack Behind: Myself, when young." Aeronautical Journal 103, no. 1022 (1999): 178–80. http://dx.doi.org/10.1017/s0001924000096433.

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I was born on 6 June 1902, in Handsworth, a borough in Staffordshire, which in 1911 became part of Greater Birmingham. Handsworth, in those Edwardian days, could be described as a dormitory suburb of Birmingham. Its character is now vastly changed and today it houses large numbers of our immigrant population. My father, William John Roxbee Cox, is described on his marriage certificate as a master jeweller and indeed was, at the time of his wedding, working with his father, Samuel James Cox, a reasonably prosperous manufacturing jeweller in Birmingham. Samuel had married an American lady, Emily

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17

Deliatynskyi, Ruslan. "Father Porphyry Stupnytsky (1847–1926): touches to the portrait." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 189–205. http://dx.doi.org/10.52761/2522-1558.2019.14.18.

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The relevance of the study lies in the attempt to reconstruct the historical portrait of a Greek Catholic priest against the background of socio-political processes in Galicia in the late nineteenth - in the first quarter of the twentieth century. The appeal to the figure of the next pastor, who continues a series of our studies of the biographies of the clergy of the Stanislaviv eparchy, is conditioned by the need to form objective assessments of the historical development of the Greek Catholic Church based on the analysis of sources and the application of new methodological approaches, in pa

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18

Fagan, Geraldine, and Aleksandr Shchipkov. "'Rome is not our Father, but neither is Moscow our Mother': Will there be a Local Ukrainian Orthodox Church?" Religion, State and Society 29, no. 3 (2001): 197–205. http://dx.doi.org/10.1080/09637490120093142.

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19

Karackavayalil, Anil Thomas. "Revitalizing the Vincentian Identity in the Context of Mission Ad Gentes." Studia Vincentiana 1, no. 1 (2024): 26–33. http://dx.doi.org/10.35312/m0ya2d84.

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Evangelization of the poor was the primary concern of Vincent de Paul and his companions. The Second Vatican Council recaptured the missionary spirit of the early Church and stated that the pilgrim Church is “missionary by its very nature”. The Church is born out of the mission of the Son and the Holy Spirit sent by the Father. From the very beginning of the Congregation of the Mission, St. Vincent de Paul and his companions were simply called “Fathers of the Mission.” That means, as our Superior General Fr. Tomaž Mavrič pointed out, from the very beginning there was “a sense of dynamism, move

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20

Shuhayeva, Liudmyla M. "Instead of Review (Leonti's Charismatic Doctrine and the Ukrainian Orthodox Church of the Moscow Patriarchate)." Ukrainian Religious Studies, no. 47 (June 3, 2008): 173–78. http://dx.doi.org/10.32420/2008.47.1961.

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In our scientific reconnaissance we have repeatedly turned to the analysis of social and spiritual origins, features of the doctrine of religious association of the charismatic orientation of the Orthodox origin of the Leontians, the personality of Leontius, the activities of his followers. Again, the small work of the Archpriest of the Ukrainian Orthodox Church of the Moscow Patriarchate, Vasily Ostapchuk, entitled "The Life and Activity of Father Leonti", published in 500 in Rivne in 2006, forced us to turn to the figure of Leonti, his teachings and activities.

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21

Ployd, Adam. "Pro-Nicene prosopology and the church in Augustine's preaching on John 3:13." Scottish Journal of Theology 67, no. 3 (2014): 253–64. http://dx.doi.org/10.1017/s0036930614000106.

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AbstractJohn 3:13 presents a grammatical and theological problem for Augustine. If the only one who ascends to heaven is the one who descended, namely Christ, then what becomes of the Christian life of ascent? To unpack Augustine's solution to this problem, this article explores his use of John 3:13 in his anti-Donatist sermons of 406–7. Here Augustine uses the grammatical method of prosopological exegesis both to identify and to solve the problem of Christ's solo ascent. Prosopology asks of a text, ‘Who is speaking? To whom is he speaking? And about whom is he speaking?’ in order to parse the

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22

Tarusina, Nadezhda N., and Artem I. Fedotov. "Essays on the female and male mentality in Russian institutions of matrimony and parenthood (until the middle of the XIX century)." Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 18, no. 3 (2024): 426. http://dx.doi.org/10.18255/1996-5648-2024-3-426-439.

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The article identifies, systematizes and analyzes patterns of legal and generally social inequality of a woman (regarding the status of a man - father and husband) in the period preceding the creation of obvious prerequisites for her emancipation, including before the October Revolution of 1917. At the same time, elements of female activity in family relations and civil relations are demonstrated, which, in our opinion, distinguishes the Russian situation for the better from Western variations of the same period. The authors form an idea of the contradictory interaction of female and male ment

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Kuzminykh, Pavel. "Unchanging parts of the Syro-Jacobite daily cycle of church service." St. Tikhons' University Review. Series III. Philology 77 (December 25, 2023): 40–52. http://dx.doi.org/10.15382/sturiii202377.40-52.

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This article deals with the stable elements within the daily cycle of worship in the Western Syriac (Syro-Jacobite) tradition, namely, the initial and final prayer texts. Depending on a particular service, the composition of these “framing” prayers is heterogeneous; they can consist of either only a short sequence (“Trisagion to Our Father”) or a multi-layered complex (of psalms, prayer addresses, etc.). Since these texts (and their configuration in worship) represent for the most part an oral layer, not recorded specifically in liturgical books, their publication in the original language (cla

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24

Scott, John T., and Vickie B. Sullivan. "Patricide and the Plot of The Prince: Cesare Borgia and Machiavelli's Italy." American Political Science Review 88, no. 4 (1994): 887–900. http://dx.doi.org/10.2307/2082714.

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An understanding of Machiavelli's assessment of Cesare Borgia in The Prince is essential for interpreting his view of politics, but the ambiguity of that assessment has led to vastly different conclusions about Machiavelli's political teaching and Cesare's significance. We approach Machiavelli's ultimate intentions through a consideration of his more immediate concern for Italy. Machiavelli's great interest in Cesare and his criticism of this potential hero stem from the historical context of an Italy divided due to the Church. Cesare possessed—yet squandered—an opportunity to rid Italy of the

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25

Kim, Kangil. "A Theology of Forgiveness: Theosis in Matthew 18:15–35." Journal of Theological Interpretation 16, no. 1 (2022): 40–56. http://dx.doi.org/10.5325/jtheointe.16.1.0040.

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Jesus’s discussion of the discipline of the church (Matt 18:15–35) shows an example of theosis. While there has been growing interest in theosis among NT scholars, little work has been done on theosis in Matthew’s Gospel. Moreover, scholars who do recognize theosis in Matthew’s Gospel do not attend to how God and the human are united. This article seeks to fill the lacuna. The purpose of this study is to offer a theological exegesis of forgiveness in Jesus’s church discipline. I aim to demonstrate that forgiveness as an embodied way of life is a hermeneutical key to theosis, namely, our transf

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Kim, Kangil. "A Theology of Forgiveness: Theosis in Matthew 18:15–35." Journal of Theological Interpretation 16, no. 1 (2022): 40–56. http://dx.doi.org/10.5325/jtheointe.16.1.0040.

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Jesus’s discussion of the discipline of the church (Matt 18:15–35) shows an example of theosis. While there has been growing interest in theosis among NT scholars, little work has been done on theosis in Matthew’s Gospel. Moreover, scholars who do recognize theosis in Matthew’s Gospel do not attend to how God and the human are united. This article seeks to fill the lacuna. The purpose of this study is to offer a theological exegesis of forgiveness in Jesus’s church discipline. I aim to demonstrate that forgiveness as an embodied way of life is a hermeneutical key to theosis, namely, our transf

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27

Kim, Kangil. "A Theology of Forgiveness: Theosis in Matthew 18:15–35." Journal of Theological Interpretation 16, no. 1 (2022): 40–56. http://dx.doi.org/10.5325/jtheointe.16.1.0040.

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Jesus’s discussion of the discipline of the church (Matt 18:15–35) shows an example of theosis. While there has been growing interest in theosis among NT scholars, little work has been done on theosis in Matthew’s Gospel. Moreover, scholars who do recognize theosis in Matthew’s Gospel do not attend to how God and the human are united. This article seeks to fill the lacuna. The purpose of this study is to offer a theological exegesis of forgiveness in Jesus’s church discipline. I aim to demonstrate that forgiveness as an embodied way of life is a hermeneutical key to theosis, namely, our transf

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28

Stepanova, Elena V. "“Our family was called the ‘blessed family’ in the city...” (to the biography of Alexander Nikolaevich Pypin)." Izvestiya of Saratov University. Philology. Journalism 24, no. 1 (2024): 39–46. http://dx.doi.org/10.18500/1817-7115-2024-24-1-39-46.

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The work deals with the questions of the biography of the outstanding Russian scientist-humanitarian, academician of the Imperial Academy of Sciences A. N. Pypin (1833–1904). The purpose of the study is to identify and summarize materials about the Saratov period of the scientist’s life, to present the history of his family, to reveal the role of his father and mother in intellectual and spiritual development. The study of a wide range of memoirs, documentary and epistolary sources resulted in establishing that the history of the noble family of the Pypins dates back to 1791. The ancestors on

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Pennarola, Cristina. "Christian Prayer and the Kingdom Quest: A Dialogue with Our Father across Languages and Cultures." Humanities 9, no. 3 (2020): 75. http://dx.doi.org/10.3390/h9030075.

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Much has been written about the Our Father (also referred to as the Lord’s Prayer) as it represents a personal and public dialogue with God in daily prayer and liturgy. While its theological and spiritual aspects have been thoroughly investigated, their cultural implications for different speech communities have been disregarded. This study aims to compare the English, Italian, and French versions of the Lord’s Prayer in the Catholic Church in an attempt to examine the role that culture is bound to play in shaping religious response and tracing a preferential interpretive pathway through a sac

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Osipov, A. I. "The Origins of Catastrophe and Our Last Mohicans. Hegumen Nikon (Vorobyov)." Orthodoxia, no. 4 (January 10, 2024): 30–57. http://dx.doi.org/10.53822/2712-9276-2023-4-30-57.

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This article narrates the life journey, theological ideas, and pastoral practices of one of the eminent Orthodox ascetics in the history of the Russian Orthodox Church — Hegumen Nikon (Vorobyov) (1894–1963). In his youth, influenced by the spirit of the time, he was initially an atheist, fervently studied various sciences and philosophy. However, not finding what he sought in philosophy, he ardently turned to faith. In the “borderline state”, his soul experienced a somersault, and God revealed Himself to the one who sought Him with all the strength of his soul. In Minsk in 1930, Nikolai took m

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Kolb, Robert. "God's Gift of Martyrdom: The Early Reformation Understanding of Dying for the Faith." Church History 64, no. 3 (1995): 399–411. http://dx.doi.org/10.2307/3168947.

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“It is a special joy for me to hear that our good and pious table companion and house guest [Robert Barnes] has been so graciously called by God to pour out his blood for the sake of God's dear Son and to become a holy martyr.” Martin Luther's reflection on the death of this friend, the English churchman and diplomat, in 1540typified his attitude toward martyrdom as his followers experienced it at the hands of Roman Catholic opponents. He continued, “Thanks, praise, and honor be to the Father of our dear Lord Jesus Christ, who has let us see the same kind of times which were seen at the beginn

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Temitope, Ogunlusi Clement, and Aina Oluwatobi Opeyemi. "The Church as A Pathway to National Rebirth in Nigeria: A Reflection on Matthew 5:13." International Journal of Research and Innovation in Social Science 06, no. 03 (2022): 266–72. http://dx.doi.org/10.47772/ijriss.2022.6311.

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The work studied how the Church could serve as a pathway to national rebirth with emphasis on Matt 5: 13-16. Using analytical and descriptive methods, the paper discussed the theological implications of the Church being salt and light in the context of Nigeria. The metaphorical parlance and symbolic understanding of these elements of light and salt both in the Biblical and social world is not only significant but instructive. For instance, salt is a sign of covenant while light is a sign of orderliness and progress. In other words, salt preserves while light is a guide and could also be a warn

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Mensah, Michael Kodzo. "Father Anastasius Odaye Dogli (1888–1970) and the Inception of Indigenous Catholic Clergy in Ghana." Exchange 51, no. 2 (2022): 159–84. http://dx.doi.org/10.1163/1572543x-20221628.

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Abstract The historiography of the inception of the Catholic Church in Ghana has focused largely on the activities of the European missionaries. This has left a gap in our knowledge regarding their first indigenous collaborators and their contribution. This is particularly the case of the Rev Fr Anastasius Odaye Dogli (1888–1970), the first indigenous Catholic priest of the Gold Coast about whom only scant literature exists. This article seeks to complement the work of earlier mission historiographers, by retrieving archival material from various sources in Ghana, Togo, and Italy, and sets out

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Vasyliv, Pavlo. "The Biblical Aspect of the Term “Immaculate” as the Basis for the Dogma of the Immaculate Conception." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History / Editor-in-Chief R. A. Gorban. Issue 19. Part 2. Ivano-Frankivsk: IFA, 2024. 288 p. 2, no. 19 (2024): 50–70. http://dx.doi.org/10.52761/3041-1777.2024.19.2.5.

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In this article, we considered the biblical basis of the Church's teaching on the Immaculate Conception. The Catholic Church proceeds from the biblical concept of «kekharitomen» (гр.), which formed the basis of the teaching about this glorious Marian dogma. In this work, the linguistic sources of this term were presented, which shed light on the actions of the Holy Spirit, Who, erring over all creation with the will of the Father through the Son, being their common personal Love, creates Mary as a new Creation. In Eph 1, 6 St. Paul speaks of our justification through the will of the Father by

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Keenan, James F. "Hierarchicalism." Theological Studies 83, no. 1 (2022): 84–108. http://dx.doi.org/10.1177/00405639211070493.

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For the past twenty years, clericalism has been a helpful concept to identify the problematic culture within the clergy that is sorely in need of reform. In fact, it has served to focus matters needing reform not only concerning the sexual abuse crisis but also a wide array of other matters. Still, though reformers insist that clericalism embraces the entire clergy, from priests to bishops, they inevitably singularly default to reform of the priesthood. This article insists that now, nearly forty years after the sexual abuse crisis first broke, we must redirect our focus primarily onto the fat

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Śliwiński, Daniel. "Niepokalana Wszechpośredniczka Łask jako tytuł Bazyliki Mniejszej w Niepokalanowie." Łódzkie Studia Teologiczne 32, no. 4 (2024): 53–68. http://dx.doi.org/10.52097/lst.2023.4.53-68.

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The idea of Virgin Mary as Mediatrix of All Graces has been present in the Church for centuries. This title was understood in different ways and many efforts were made to defend this Virgin Mary’s privilege. At the turn of the 19th and 20th centuries the title appeared in the teaching of popes. It is not surprising that Saint Maximilian, the great worshiper of Our Lady the Immaculate also called Her Mediatrix of All Graces. Initially teaching the traditional science relating to that title and then creating a new way of proving that privilege.Beginning the construction of the church, mentions S

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Hunt, E. D. "Imperial Law or Councils of the Church? Theodosius I and the Imposition of Doctrinal Uniformity." Studies in Church History 43 (2007): 57–68. http://dx.doi.org/10.1017/s0424208400003107.

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On 27 February 380, the emperor Theodosius – newly elevated the previous year to take control of the East amid the political and military turmoil unleashed by the debacle at Adrianople -addressed an edict from his current headquarters at Thessalonica to the people of Constantinople. The text famously proclaimed the religion to be followed by ‘all the peoples’ who fell under his rule as that handed down at Rome from the apostle Peter, now maintained by the pontifex Damasus and bishop Peter of Alexandria, ‘that is,… we should believe in the single godhead of Father, Son and Holy Spirit, in equal

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Freeks, Fazel Ebrihiam. "Advocating for Family Well-being in a Transforming and Broken World: A Practical and Eco-Theological assessment." DIALOGO 10, no. 2 (2024): 313–27. http://dx.doi.org/10.51917/dialogo.2024.10.2.21.

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This paper presents an intervention aimed at enhancing family well-being through eco-theology. Through a comprehensive approach, including a literature review, survey, interviews, and pastoral or biblical counseling, this study examines intricate connections between religion, nature, society, church, and the family, particularly in light of urgent ecological concerns. The social ills of our society are real-life situations that impact the eco-system. While eco-theology emphasizes sustainability, ethical concerns, and environmental stewardship, it also recognizes the threats posed by father abs

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Alexis-Baker, Andy. "Theology is ethics: how Karl Barth sees the good life." Scottish Journal of Theology 64, no. 4 (2011): 425–38. http://dx.doi.org/10.1017/s0036930611000238.

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AbstractSince Immanuel Kant, moral reasoning has been divorced from classical theology and reinscribed onto self-contained individuals. Shorn of theological particularities, modern ethics tries to identify behaviours to which every right-thinking person can assent. A basic premise of classical moral philosophy, however, was that if we know who we are and what ourtelosis, then we can have a good idea of how we ought to act. In his christology, Barth reappropriates this classical view of ethics and situates it christologically. Because Jesus’ human nature finds its being andtelosin his divinity,

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Pastwa, Andrzej. "“Accompanying Migrants” as a Touchstone of the Realisation of the Synodal Church Idea. A Canonist’s Remarks." Ecumeny and Law 9, no. 2 (2021): 7–40. http://dx.doi.org/10.31261/eal.2021.09.2.01.

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“Synodality is a style, it is walking together, and it is what the Lord expects of the Church in the third millennium” (Francis). The specific motto and wording of this study in the quoted “programme” thought of Pope Francis, articulated in the Address to Members of the International Theological Commission (2019). The Pope expresses appreciation for the extensive work of the Commission crowned with the “theological clarification” of the mentioned idea, and above all by demonstrating the importance in the perception of the mission of the Church today. If, in the opinion of the Holy Father, fact

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Boone, Mark J. "A Trinitarian Ascent: How Augustine’s Sermons on the Psalms of Ascent Transform the Ascent Tradition." Religions 15, no. 5 (2024): 586. http://dx.doi.org/10.3390/rel15050586.

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Augustine’s sermons on the Psalms of Ascent, part of the Enarrationes in Psalmos, are a unique entry in the venerable tradition of those writings that aim to help us ascend to a higher reality. These sermons transform the ascent genre by giving, in the place of the Platonic account of ascent, a Christian ascent narrative with a Trinitarian structure. Not just the individual ascends, but the community that is the church, the body of Christ, also ascends. The ascent is up to God, the Idipsum or the Selfsame, the ultimate reality, confessed by the church as God the Father, God the Son, and God th

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Platovnjak, Ivan. "The Importance of Marriage Groups for Marriage and Family Life." Obnovljeni život 78, no. 4 (2023): 479–92. http://dx.doi.org/10.31337/oz.78.4.5.

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Following the Second Vatican Council, which re–evaluated married life in the Church, Jesuit Father Vital Vider founded the first marriage group in the Catholic Church. This occurred in Slovenia in 1972 and was the beginning of the Our Way Marriage Groups, an Apostolic Work of the Society of Jesus. In 2022, when Our Way celebrated its 50th anniversary, there was a total of 65 marriage groups. To mark the occasion, a larger study was conducted on the significance of Our Way to married couples in the form of an on–line survey. The aim of the survey was to establish the manner in which the spouses

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Brie, Mihai. "Das Gebet „Vaterunser” in der komponistischen Sicht von Ciprian Porumbescu – theologische und musikologische Aspekte." Studia Universitatis Babeş-Bolyai Musica 67, no. 1 (2022): 229–42. http://dx.doi.org/10.24193/subbmusica.2022.1.15.

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"The Messianic model of prayer uttered on the Mount of Olives, which has become a standard for the entire treasury of the later church, is our interdisciplinary research today. Given that it was uttered by Jesus Christ himself, it becomes relevant to any believer who wants his daily life to be in continual communion with God. In the liturgical richness of the Christian church of all times, the Lord’s Prayer (Our Father) is an integral part of any time of the day, morning, noon, or evening, because it represents the quintessence of the key words that every Christian visionary must have in his v

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Ndinda, Lucia. "The Church as the “People of God”." Journal of Sociology, Psychology & Religious Studies 4, no. 1 (2022): 20–31. http://dx.doi.org/10.53819/81018102t6010.

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The Church as “People of God” is a term that has gained prominence since the Vatican II Council although the term has been in use since the times of the Old Testament (OT). In the OT the Israelites were referred to as People of Yahweh, In Exodus Moses conducts a covenant between the “People of God” and God himself; “You shall be my people and I will be your God” (Deut 32:9). Today we have some theologians who argue that all humankind is indeed the “People of God” (Osei-Bonsu) since they were created by the same God who is our Father. Others think that the term “People of God” refers to all Chr

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Bhardwaj, Yukti. "“Our Home and/ on Native Land”- A Perpetual Condemnation and Combat of the Aboriginals— A Case Study of George Ryga’s The Ecstasy of Rita Joe." International Journal of English Literature and Social Sciences 10, no. 3 (2025): 479–81. https://doi.org/10.22161/ijels.103.68.

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Through a critical reading of George Ryga's landmark play The Ecstasy of Rita Joe (1967), this essay examines the ongoing marginalization and resistance of Canada's Indigenous peoples. With its roots in Ryga's personal experience as a cultural outsider and its inspiration from a real-life case of an Aboriginal woman who was murdered, the play effectively exposes the systemic racism, gendered violence, and cultural erasure that Aboriginal communities face. The article frames the ongoing discussion about Indigenous rights with the symbolic act of resistance performed by singer Jully Black, who c

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Ciulu, Marius-Stefan. "The Use and Importance of Biblical References in Vita Antonii." Review of Ecumenical Studies Sibiu 11, no. 1 (2019): 90–119. http://dx.doi.org/10.2478/ress-2019-0007.

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Abstract Athanasius the Great succeeded with his Vita Antonii to create a new literary genre, the „biography of a saint“. Through his approach, shaped by his impressive theological knowledge and familiarity with the biblical text, Athanasius unlocked an immense amount of cultural knowledge. The Archbishop of Alexandria structured this hagiographic work on the father of monasticism in a way that allowed the reader to understand and perceive the peculiarities of Saint Anthony in accordance with the Orthodoxy of the Church. The present study examines how Athanasius the Great used about four hundr

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Samarakone, Joseph. "My Adventure with Inter-religious Dialogue." Religion and the Arts 12, no. 1 (2008): 123–37. http://dx.doi.org/10.1163/156852908x270962.

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AbstractThe Jesus we meet in the Gospels is an inter-religious person par excellence who was able to transcend fundamentalist interpretations that there is no God in all the earth except in Israel, and to recognize the faith of all people (Matt. 8:10). Jesus' mystical experience in the desert led him to realize Yahweh as Abba—the Father of all. Hence he proclaimed the kingdom as an inclusive reality, as the basis of all God experience (Matt 13:1–51). Stressing our need to develop such an inter-religious spirit, the author traces his own awakening spanning over five decades—from his adolescent

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Smith, Susan. "The Holy Spirit and Mission in Some Contemporary Theologies of Mission." Mission Studies 18, no. 1 (2001): 87–112. http://dx.doi.org/10.1163/157338301x00207.

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AbstractIn 1990, Pope John Paul II spoke of the Spirit as "the principal agent of mission," a statement that can provoke a variety of perceptions of the contemporary practice of mission. In this article I wish to show how the mission of the Spirit enjoys chronological and spatial priority over the mission of Jesus through an examination of the work of some contemporary theologians. An emphasis on the chronological and spatial priority of the Spirit opens up, first, new possibilities for those who favor interreligious dialogue rather than an emphasis on proclamation and proselytization as privi

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Marc’hadour, Germain. "Exile and Thomas More." Moreana 44 (Number 171-, no. 3-4 (2007): 34–54. http://dx.doi.org/10.3366/more.2007.44.3-4.6.

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In Christian parlance, using philosophical analogy, exile is a polyhedric term. More encountered it in both Testaments, with the nomadic life of the patriarchs, the exodus from Egypt, the deportation to Babylon, the persecution that created a diaspora of the Church from the very first century; also in the experience of many saints including archbishops of Canterbury, in England’s dynastic wars which forced successive sovereigns to seek refuge on the Continent; even in pagan antiquity. Anglican uniformity drove many members of More’s entourage to Flanders or France; under Edward VI and Elizabet

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Kaplan, Steven. "SEEING IS BELIEVING: THE POWER OF VISUAL CULTURE IN THE RELIGIOUS WORLD OF AŞE ZÄR'A YA'EQOB OF ETHIOPIA (1434-1468)." Journal of Religion in Africa 32, no. 4 (2002): 403–21. http://dx.doi.org/10.1163/157006602321107621.

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AbstractThe prevailing image of Zär'a Ya'eqob has tended to emphasize the intellectual at the expense of the experiential and political power at the expense of religious power. It is to these relatively neglected aspects of religious life that this article is devoted. It is our purpose here to emphasize the importance of the Cross, the image of the Virgin, the construction of churches and other visual aspects of religious life in Zär'a Ya'eqob's Ethiopia. No other Ethiopian ruler confronted the religious challenges presented by a divided Church and a largely unChristianized empire as systemati

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