Pour voir les autres types de publications sur ce sujet consultez le lien suivant : Ecclesial praxis.
Articles de revues sur le sujet « Ecclesial praxis »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les 43 meilleurs articles de revues pour votre recherche sur le sujet « Ecclesial praxis ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Parcourez les articles de revues sur diverses disciplines et organisez correctement votre bibliographie.
1
Aquino Júnior, Francisco De. « A TEOLOGIA COMO MOMENTO IDEOLÓGICO DA PRÁXIS ECLESIAL UMA APROXIMAÇÃO À TEOLOGIA DE IGNACIO ELLACURÍA ». Perspectiva Teológica 36, no 99 (11 décembre 2014) : 197. http://dx.doi.org/10.20911/21768757v36n99p197/2004.
Texte intégralRésumé :
Neste artigo apresentaremos a compreensão de Ellacuría sobre a teologia cristã no que ela tem de mais fundamental, tanto do ponto de vista do fazer teológico quanto do ponto de vista de sua especificidade cristã. Enquanto atividade teórica (teoria teológica), o fazer teológico constitui, de um modo privilegiado, o “momento consciente e reflexo da práxis eclesial”. Enquanto teoria cristã (teologia cristã), supõe que a práxis eclesial que procura inteligir e servir seja cristã, isto é, esteja voltada para a realização histórica do reinado de Deus. Entre a práxis eclesial cristã (realização do reinado de Deus) e a teologia cristã (intelecção da realização do reinado de Deus) existe uma relação estreita de mútuo condicionamento e determinação, sem que isso comprometa ou anule a especificidade e a função próprias de cada uma.ABSTRACT: The article presents Ellacuría’s comprehension on Christian theology, it’s most fundamental aspects, from two points of view, it’s theological making and its Christian specificity. Concerning theoretical activity (theological theory), the theological making constitutes, in a privileged manner, the “conscious and reflexive moment of the ecclesial praxis”. Concerning Christian theory (Christian theology), it supposes that the ecclesial praxis, that it seeks to comprehend and serve, be Christian, in other words, that it faces the historic realization of the Kingdom of God. Therefore, between Christian ecclesial praxis (realization of the Kingdom of God) and Christian theology (an intellection of the realization of the Kingdom of God), there exists a narrow relationship of mutual conditioning and determination, without compromising or annulling the specificity and function proper to each.
2
Mainwaring, Simon James. « Mutuality as a Postcolonial Praxis for Mission ». Ecclesiology 10, no 1 (9 mai 2014) : 13–31. http://dx.doi.org/10.1163/17455316-01001003.
Texte intégralRésumé :
In an era in North-Atlantic societies of an increasing move away from religious affiliation and practice, churches have attempted to reimagine what it means to be Christian communities of faith with an eye on creating a spaciousness for the so-called non-believer. However, the same sort of intentionality has not been applied to what liberation theologians have called the ‘non-person’, those who live at the margins of society. Drawing from the conceptual framework of postcolonial theory, this essay presents mutuality as a praxis for mission, seeking to explore how ecclesial identity and authority, worship practices and service ministries might be reimagined accordingly.
3
Sobański, Remigiusz. « Podstawy prawa kościelnego ». Prawo Kanoniczne 34, no 1-2 (5 juin 1991) : 13–24. http://dx.doi.org/10.21697/pk.1991.34.1-2.02.
Texte intégralRésumé :
In opere scientifico professoris Mariani Żurowski scripta problemata fundamentalia iuris canonici attingentia non deficiunt. Quapropter aequum iustumque videtur memoriam eius etiam expositione quidem brevissima fundamentis radicumque iuris ecclesialis honorare. Primo problema ipsum ponitur. Religio christiana unica est quae proprium, a civili independens, ius producit et evolvit. Cum ius proprium ad religionem uti talem necessario non pertineat explorandae sunt rationes legum propriarum quibus christiani vivunt. Secundo quaestiones methodologicae elucidantur. Minus recta videtur methodus quae praefixa notione iuris laborat et elementa ei correspondentia in Ecclesia invenire conatur. Exploranda est autoconscientia Ecclesiae et in luce ponendum est quod in Ecclecia ipsa ut ius percipitur et denominatur. Non a iure ad Ecclesiam sed ab Ecclesia ad notionem iuris eius procedendum est.
Postremo fundamenta iuris ecclesialis considerantur. Analysi subiicitur conscientia christianorum qui sciunt ipsos divinitus ut universale salutis sacramentum signumque et instrumentum unitatis vocatos esse. Populum in perspectiva salutis et actualizationis propositi Patris constituunt. Communio quam ipsi participant donum et munus ipsis commissum est. Munere hoc structura Ecclesiae relationesque sociales fidelium determinantur. Vocationem suam prosequens populus iste in mundo huius temporis vivit. Experientia istius mundi, scientiarum profectus, variae formae culturae humanae — immo et culturae iuridicae — Ecclesiae quoque prosunt. Confrontatio cum experientia iuris mundi sed autem cum iure veterotestamentorio quaestionem de sensu iuris gignit. Christiani sciunt sensum istum ab eis qui in Christo renati sunt efficiendum esse. Fidem testando et canitatem in praxim deducendo iustificantur et sensum finemque iuris explent. Iure relationes interpersonales amplectuntur quae tamen dono communionis nituntur et structuram communicationis gratiae fideique constituunt, cuius fons ih divino proposito salvifico perspicitur et ad quod significandum notio iuris divini utitur. Historica actualizatione iuris divini Ecclesia locum in historia iuris tenet. Ius Ecclesiae non dependet ab alio iure neque ulla notione iuris, quapropter apertum ad notiones, formae experientiam culturae iuridicae mundi manet. Tamen nec notionibus his nec experientia civili iuridica indoles iuris ecclesialis praefinitur sed conscientia propria christianorum.
4
Storie, Deborah. « Reading between Places : Participatory Interpretive Praxis ». Pacifica : Australasian Theological Studies 18, no 3 (octobre 2005) : 281–301. http://dx.doi.org/10.1177/1030570x0501800302.
Texte intégralRésumé :
The Bible is often read in ecclesial contexts without considering the wider social and political consequences of biblical interpretations. In this essay, I contend that committed reflective participation is essential for responsible reading. I begin by using an autobiographical narrative to identify obstacles which prevented me from reading responsibly, and, to demonstrate how a range of experiences in Australia and Afghanistan enabled me to read differently. I then engage Francis Moloney's “An Adventure with Nicodemus” to propose that confessional biblical scholars might enhance the reading-capacity of other readers and encourage congregations to embrace the interested and contextual nature of biblical interpretation by sharing explicitly confessional readings which avoid objectivist/subjectivist dichotomies and testify to the authority of Scripture. I conclude by drawing on Stephen Bevans' praxis model of contextual theology and contemporary community development praxis to propose an “Animated Reading Process” which might be used to facilitate responsible reading.
5
Davis, Melissa. « The Sacramental Ontology of the Church ». Pneuma 43, no 1 (24 mars 2021) : 25–42. http://dx.doi.org/10.1163/15700747-bja10014.
Texte intégralRésumé :
Abstract This article seeks to construct a renewalist ecclesiology foundations on the idea that the church is an ontological reality with the epistemological purpose of traditioning its members. To accomplish this, I construct, in conversation with Simon Chan and Simon Oliver, a sacramental ontology of the invisible church from the Garden of Eden via the incarnation. Then, interacting with the work of Chan and James K.A. Smith, I explore the role of the visible church to tradition its members. Finally, I offer a framework for an ecclesial traditioning praxis. This praxis is founded in prayer, shaped by the narrative of Scripture, and utilizes both the weekly service and ongoing discipleship training.
6
Mayward, Joel. « Coming of Age in the Reformation ». Journal of Youth and Theology 17, no 2 (12 décembre 2018) : 104–26. http://dx.doi.org/10.1163/24055093-17021051.
Texte intégralRésumé :
What was it like for children and youth to grow up in the Protestant Church in 16th century Europe? This historical study explores this question through its focus on specific practices within Christian education and ecclesial rites of initiation, namely baptism, confirmation, and the use of catechisms in the spiritual formation of young people. The research is situated at the intersection of historical theology, spiritual formation, and the life stages of childhood and adolescence, placing particular focus on the theology and writings of Martin Luther as a representative of Reformation-era ecclesial leadership. I argue that Luther recognised a distinct life stage of adolescence between childhood and adulthood, revealed both in his theology of childhood and in educational practices for children and youth, then conclude with considerations for contemporary ministry praxis.
7
Muñoz, Daniel. « Anglican Identity asMestizajeEcclesiology ». Journal of Anglican Studies 16, no 2 (24 juillet 2018) : 83–102. http://dx.doi.org/10.1017/s1740355318000244.
Texte intégralRésumé :
AbstractThis article offers a new narrative to reflect on Anglican ecclesiology through the lens of theological and cultural ‘mestizaje’. At a time of increasing signs of fragmentation in the world and the church (including the Anglican Communion), this study affirms elements that have been present in historic Anglicanism and contemporary Anglican praxis: the value of intercultural relations, dialogical processes and theological humility. While recognizing the challenges, complexity and limitations of the Anglican mestizo model, it asserts its intrinsic value as a source of ecclesial koinonia.
8
Setyawan, Yusak Budi. « The Church as an Ecological Community : Practising Eco-Ecclesiology in the Ecological Crisis of Indonesia ». Ecclesiology 17, no 1 (15 avril 2021) : 91–107. http://dx.doi.org/10.1163/17455316-bja10009.
Texte intégralRésumé :
Abstract Given the ecological crisis in Indonesia, the churches must implement an ecclesiological reconstruction based on the church as an ecological community and on the understanding that the churches are an inseparable part of Indonesian society and cultures which emphasise respect for nature, while at the same time reconstructing their identity in the Christian faith tradition rooted in the Triune God, faith in Christ as Saviour, and an eschatological dimension. Ecclesial praxis will promote ecological awareness among church members, involvement in conservation efforts and in making public policies related to ecological issues.
9
Williams, John A. « In Search of ‘Fresh Expressions of Believing’ for a Mission-shaped Church ». Ecclesiology 12, no 3 (13 octobre 2016) : 279–97. http://dx.doi.org/10.1163/17455316-01203003.
Texte intégralRésumé :
This article argues that the contemporary renewal of religious life requires that ‘fresh expressions of church’ must also and equally encourage ‘fresh expressions of believing’. The first part draws on the Schleiermacher tradition to lay out the groundwork for the kind of approach to theology that might allow such fresh expressions to begin to emerge: a theology founded in experience, shaped and formed relationally, and intrinsically reflective and critical. The second part of the article identifies some ecclesial models that could be hospitable to the nurture of fresh expressions of believing, and proposes resources drawing on traditions of mysticism, of praxis, and of deconstruction. Churches may form their identity around a mission to deepen and radicalise personal and corporate spirituality, collaborative social praxis for justice and neighbourhood renewal, or experimental postmodern styles of gathering, culturally eclectic but institutionally minimalist.
10
Msabah, Barnabé Anzuruni, et Nadine Bowers du Toit. « “We live, and move, and have our being” : Refugees’ vulnerability and the ecclesial challenge for diaconal praxis ». Diaconia 8, no 2 (1 octobre 2017) : 188–200. http://dx.doi.org/10.13109/diac.2017.8.2.188.
Texte intégral
11
Green, Chris E. W. « “Then Their Eyes Were Opened” : Pentecostal Reflections on the Church’s Scripture and the Lord’s Supper ». Pneuma 35, no 2 (2013) : 220–34. http://dx.doi.org/10.1163/15700747-12341311.
Texte intégralRésumé :
Abstract This paper explores the relationship of Scripture to the Lord’s Supper in and for Pentecostal theology and praxis, drawing on a figurative reading of the story of the Emmaus disciples (Luke 24) as a paradigm. The paper’s central claim is that faithful eucharistic participation is indispensable to the faithful reading of Scripture — and vice versa. It is just as our lives are consumed by the Eucharist event that our eyes are opened to see the Jesus of whom the Scriptures testify and that we are made apt for the transforming work of the Spirit. On this basis, a call is made for a robust and authentically Pentecostal sacramentality to orient and ground uses of Scripture in and by the Pentecostal ecclesial community. In addition to fellow Pentecostals, dialogue partners from the wider Christian tradition are also engaged, including, most prominently, Rowan Williams, Jean-Luc Marion, and Robert W. Jenson.
12
Bate, Stuart C. « Foreign Funding of Catholic Mission in South Africa : a Case Study ». Mission Studies 18, no 1 (2001) : 50–84. http://dx.doi.org/10.1163/157338301x00199.
Texte intégralRésumé :
AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.
13
Williams, John A. « ‘Ecclesianarchy’ : Excursions into Deconstructive Church ». Ecclesial Practices 5, no 2 (14 décembre 2018) : 121–37. http://dx.doi.org/10.1163/22144471-00502002.
Texte intégralRésumé :
The author has previously argued that in recent times the mainstream churches in the uk have tended to co-opt elements of a postmodern analysis of contemporary culture in support of a mission strategy focused on presentational innovations and limited structural adjustments, without allowing the implications radically to challenge ecclesiological or theological foundations. This article conducts an experiment in pursuing the logic of a postmodern discourse about the Church to bring its more radical implications into view: it begins to sketch out an alternative view of church as an 'ecclesianarchy', the distinctive purpose of which is to become a socio-cultural site for the symbolisation and enactment of the impossible. The proposal is explored with reference to examples of contemporary innovations in ecclesial praxis, and attention is drawn to critical questions such churches will need to attend to in the interests of furthering their evolution in a time of instability and change.
14
Sobański, Remigiusz. « Prawo kościelne a prawo świeckie ». Prawo Kanoniczne 30, no 3-4 (10 décembre 1987) : 63–74. http://dx.doi.org/10.21697/pk.1987.30.3-4.04.
Texte intégralRésumé :
Praesentatur versio palona praelectionis die 14.5.1986 in Universitate Tubingensi occasione symposii „Fides Christiana et cultura” habitae. Textus originalis in Archiv für katholisches Kirchenrecht publicatur. Thesis principalis praelectionis haec est: Ratio autonomiae independentiaeque iuris ecclesialis in nova iustitia revelata et ab christifidelibus in praxim ducenda invenitur. Ideae iuris basim dialogi ius ecclesiale inter et ius profanum evolvendi praebent.
15
Benincá, Dirceu. « Jesus e a solidariedade com os excluídos ». Revista Eclesiástica Brasileira 67, no 266 (9 avril 2019) : 318. http://dx.doi.org/10.29386/reb.v67i266.1521.
Texte intégralRésumé :
O presente texto, de caráter pastoral, se insere na perspectiva apontada pelo 11º encontro intereclesial de CEBs (19 a 23 de julho de 2005), em Ipatinga – MG, que enfoca a espiritualidade libertadora, com o tema “Seguir Jesus no compromisso com os excluídos”. Associa-se também à proposta da CNBB com o atual Projeto Nacional de Evangelização (20042007) que tem como tema: “Queremos ver Jesus – Caminho, Verdade e Vida”. Em linguagem popular, desejamos reafirmar a prática histórica de Jesus como ponto de partida fundamental para compreender o projeto do Reino de Deus e torná-lo possível entre nós.Abstract: The present text, of a pastoral nature, is inserted into the perspective pointed by the 11th Inter-ecclesial meeting of the Ecclesiastical Grassroots Communities (CEBs) held between 19th and 23rd July 2005 in Ipatinga, Minas Gerais. The meeting focused on a liberating spirituality with the theme “To follow Jesus in our commitment to help the excluded”. It is also associated with the CNBB (National Conference of the Brazilian Bishops) in the present National Project of Evangelization (2004-2007) that also has as its main theme: “We want to see Jesus – Way, Truth and Life”. In a simple language we wish to reaffirm Jesus’historical praxis as an essential starting point for the understanding of the project of God’s Kingdom and as a way to make it possible in our midst.
16
Wenanty Zubert, Bronisław. « Interkomunia w świetle nowego Kodeksu ». Prawo Kanoniczne 31, no 1-2 (5 juin 1988) : 13–29. http://dx.doi.org/10.21697/pk.1988.31.1-2.02.
Texte intégralRésumé :
Intercommunio multo iam tempore thema disscussionis vividae inter chiristifideles diversarum confessionum facta est. Quaestio haec in finibus Poloniae non tam urgens erat quam in aliis regionibus orbis terrarum . Attamen iuxta semtentiam auctoris huius articuli II Congressus Eucharisticus hoc anno in Polonia celebrandus oportunitatem affert quaestionem hanc in forum publicum revocare, quandoquidem quaestio haec praxim attinet, id est admissionem christifidedium allarum Ecclesiarum vel communitatum ecclesiasticarum quoad participationem earum in dicto Congressu. Normae iuris canonici intercommunionem pertinentes secundaniae esse videntur, uipote a Magisterio Ecclesiae statutae atque hoc in casu dependentes, quae simul fidem Ecclesiae in sacramentum Eucharistiae exprimant. Articulus in tres partes divisus est. Prima in parte auctor sensum terminorum explanare studet. Terminus „intercommunio”, nota bene in documentis Concilii Vaticani II non adhibitus, multimodo explicari potest necnon exprimere varios modos eiusdem exsecutionis practicae. Inde sequitur primo necesse esse acuratissime determinare quibus terminis formae practicandi intercommunionem permissibiles vocentur. In secunda parte auctor possiblitates et difficultates intercommunionem practicandi post Vaticanum II demonstrat. Auctor verbis expressis asserit communionem eucharisticam atque communionem cum Ecclesia plenam strictissime cohaerere. Ita enim res se habebat a primordiis Christianitatis. Decretum Vaticani II „Unitatis reintegratio” atque Directorium oecumenicum communicationem in sacris permissibilem declaraverunt ergo etiam intercommunionem cum fratribus seiunctis Ecclesiarum. Orientalium propter sacramenta ordinationis et Eucharistiae valideministrata. Ecclesia catholica sodalibus aliarum Ecclesiarum vel communitatum ecclesialium intercommunionem permittit in periculo mortis vel urgente necessitate, dummodo conditiones adimpleantur quae a frequentantibus sacramenta requiruntur. Participatio catholicorum in Eucharistia celebrata in eorundem ecclesiis magnopere determinata est necnon a validitate sacramenti ordinationis et Eucharistiae ibidem exsistentium dependet. Quaestiones, quae successionem Apostolicam, munus sacerdotale atque essentiam sacramenti Eucharistiae spectant, iam a multis annis obiectum dialogo oecumenici fiunt, sed non obstante notabili convergentia ad optatum consensum plenum nondum perduxerunt. Pars tertia articuli interpretationem normarum CIC 1983 ab auctore peractum continet. Iuxta normam CIC solus sacerdos valide ordinatus sacramentum Eucharistiae conficere valet (can, 900 §1). In eodem CIC prohibetur sacerdotibus catholicis Eucharistiam concelebrare una cum sacerdotibus Ecclesiarum vel communitatum ecclesialium, qui communionem plenam cum Ecclesia catholica non habent (can. 908). Normae demum congruentes et ad intercommunionem pertinentes in can. 844 §§ 1—4 continentur. Normae hic statutae dispositiones Concilii Vaticani II, Directorii oecumenici atque Instructionis anno 1072 promulgatae resplendent. Legislator ecclesiasticus in can. 844 possibilitates intercommunionis, respectu habito supradictorum documentorum , amplificat. Auctor in conclusione articuli asserit, comparatione facta cum CIC 1917, innovationes essentiales interim ortas esse, quae simul sumptas fructum , dialogi oecumeni produnt. Idemque spem nutrit fore Spiritum Sanctum , Auctorem unitatis, omnes credentes in Christum ad plenam communionem eucharisticam adducturum esse.
17
Díez Barroso, Santiago. « Ecclesiam suam (1964-2014) ». Estudio Agustiniano 51, no 2 (2 septembre 2021) : 213–63. http://dx.doi.org/10.53111/estagus.v51i2.122.
Texte intégralRésumé :
En la Primera Parte de este Artículo nos hemos ocupado de cómo los temas de Ecclesiam suam afloraron desde el inicio de la vida del Papa Montini, siendo el resultado de su contemplación y de sus reflexiones, para constituir las líneas de fuerza de su ministerio presbiteral y episcopal. En la Segunda Parte hemos abordado cómo esta carta encíclica inspira la praxis pastoral del inicio de su pontificado. Nos hemos centrado en ella pero además en sus discursos periconciliares y en el uso que hacen de ella los propios textos del Concilio Vaticano II. Ahora, en la Tercera Parte, centrará nuestra atención la comprobación de cómo persiste la presencia de Ecclesiam suam en la praxis pastoral de Pablo VI aquende el Concilio en algunas de las principales reformas eclesiales que emprendió.
18
Díez Barroso, Santiago. « Ecclesiam suam (1964-2014) ». Estudio Agustiniano 50, no 2 (3 septembre 2021) : 221–83. http://dx.doi.org/10.53111/estagus.v51i2.144.
Texte intégralRésumé :
En la Primera Parte de este Artículo nos hemos ocupado de cómo los temas de Ecclesiam suam afloraron desde el inicio de la vida del Papa Montini, siendo el resultado de su contemplación y de sus reflexiones, para constituir las líneas de fuerza de su ministerio presbiteral y episcopal. En esta Segunda Parte abordaremos cómo la carta inspira la praxis pastoral del inicio de su pontificado. Nos centraremos en la carta, en sus Discursos periconciliares y en el uso que hacen de ella los textos conciliares. Dejamos para una próxima Tercera Parte la comprobación de cómo persiste la presencia de Ecclesiam suam en la praxis pastoral de Pablo VI aquende el Concilio, qué eco ha tenido en sus sucesores y de qué modo la transfiguración ha enhebrado toda su existencia.
19
Díez Barroso, Santiago. « Ecclesiam suam (1964-2014) ». Estudio Agustiniano 51, no 3 (2 septembre 2021) : 535–89. http://dx.doi.org/10.53111/estagus.v51i3.131.
Texte intégralRésumé :
En la Primera Parte de este artículo nos hemos ocupado de cómo los temas de Ecclesiam suam afloraron desde el inicio de la vida del Papa Montini, siendo el resultado de su contemplación y de sus reflexiones, para constituir las líneas de fuerza de su ministerio presbiteral y episcopal. En la Segunda Parte hemos abordado cómo esta carta encíclica inspira la praxis pastoral del inicio de su pontificado. Nos hemos centrado en ella pero además en sus discursos periconciliares y en el uso que hacen de ella los propios textos del Concilio Vaticano II. En la Tercera Parte, centrará nuestra atención la comprobación de cómo persiste la presencia de Ecclesiam suam en la praxis pastoral de Pablo VI aquende el Concilio en temas como la reforma. Ahora, en la Cuarta Parte abordaremos temas como la paz, la justicia, la defensa de la vida, el ecumenismo, la evangelización, el sacerdocio, el diaconado permanente.
20
Hodgson, Peter C. « Ecclesia of Freedom ». Theology Today 44, no 2 (juillet 1987) : 222–34. http://dx.doi.org/10.1177/004057368704400209.
Texte intégralRésumé :
“The shape of the new paradigm is not yet clear … but we have intimations of what it will be like. The stress will fall more upon the public than the private, the social rather than the individual, liberation rather than liberty, equality rather than hierarchy, inquiry rather than authority, praxis rather then theory, the ecumenical rather than the provincial, the plural rather than the monolithic, the global rather than the national, the ecological rather than the anthropological.”
21
Dueck, Al. « Ethical contexts of healing : Ecclesia and praxis ». Pastoral Psychology 36, no 1 (septembre 1987) : 49–62. http://dx.doi.org/10.1007/bf01719046.
Texte intégral
22
Sobański, Remigiusz. « Procesy o nieważność małżeństwa w Polsce na przełomie tysiącleci ery chrześcijańskiej ». Prawo Kanoniczne 49, no 3-4 (20 décembre 2006) : 21–33. http://dx.doi.org/10.21697/pk.2006.49.3-4.02.
Texte intégralRésumé :
Praesentatur praelectio habita die 26.4.2006 in Universitate Cardinalis Wyszyński Varsaviae ad participantes sessionis commemorativae primi anniversarii obitus Joannis Pauli II. Propositum sessionis erat influxio Eius in iurisprudentiam Tribunalium Ecclesiae in causis nullitatis matrimonii in lucem ponenda censendaque. Auctor opinatur conditionem matrimonii in Polonia ab illa aliis in regionibus Europae non differre. Etiam praxis tribunalium ecclesiasticorum in Europa declarationem nullitatis matrimonii quod attinet aequabilis videtur. Auctor conatur praxim hanc adspicere principium indissolubilitatis matrimonii sequendo et insimul enodare realitate sociali et culturali prae oculis habita. Considerationes haec, etiam propria experientia iudiciali nitentes, auctorem ad conclusionem ducunt de necessitate non tam augmentationis quantitativae et qualitativae titulorum nullitatis, quam educationis hominum ut ad matrimonium ineundum et vivendum apti sint.
23
Jeanrond, Werner G. « Ecclesia semper reformanda : Protestant Principle and Church Renewal ». Dansk Teologisk Tidsskrift 73, no 4 (31 décembre 2010) : 271–81. http://dx.doi.org/10.7146/dtt.v73i4.106441.
Texte intégralRésumé :
Paul Tillich’s dialectics of “Protestant principle” and “Catholic substance” acknowledges the need to question any form of embodiment and inculturation of Christian faith in the transcendent and sovereign God, i.e. it acknowledges the necessity of both continuing church renewal and continuing religious and cultural embodiment of the Christian gospel. This article explores the theological potential of these concepts with regard to both the eschatological nature of Christian faith praxis and the mulitireligious universe in which Christian hope for God’s coming reign must articulate itself today.
24
Sztafrowski, Edward. « Instytucja synodu diecezjalnego przed Soborem Watykańskim Drugim ». Prawo Kanoniczne 31, no 3-4 (10 décembre 1988) : 23–33. http://dx.doi.org/10.21697/pk.1988.31.3-4.02.
Texte intégralRésumé :
Synodus dioecesana, sicut et alia instituta primitivae Ecclesiae, initium suum in praxi a vita commendata, habent. Cum presbyterium , primum una cum Episcopo in civitate permanens, post aliquod tempus in dioecesi dispersum est, necessum fuit novas formas contagis Episcopi cum suo clero quaerere. Unam ex his, primum in Oriente et dein in Occidente, synodus dioecesana evadit. Isto in articulo auctor dicit: I. De praesbyterio in primis saeculis Ecclesiae. II. De synodis dioecesanis in luce legis universae. III. De modo celebrandi synodos dioecesanas, praesertim in Polonia. IV. De Synodo dioecesana in Pontificali Romano. Esti Concilia provincialia et dein Concilia oecumenica statuerunt, ut synodi dioecesanae quotannis (vel etiam bis in anno) celebrarentur, in praxi temen Episcopi rarius clerum in synodum convocarunt. Ultimo tempore multis in dioecesibus aliae formae, quae tantum speciem synodi dioecesanae obtinent, praevaluerunt, quaeque „conferentiae dioecesanae” nuncupantur. De modo celebrandi synodos dioecesanas pauca tantum iure statuta sunt, leges tamen liturgicae — in Pontificali Romano — ordinem ad celebrandam synodum dioecesanam praebebant. Multa etiam a praxi descripta sunt.
25
Sobański, Remigiusz. « Dylematy przy stosowaniu kanonu 1095 ». Prawo Kanoniczne 48, no 1-2 (5 juin 2005) : 49–55. http://dx.doi.org/10.21697/pk.2005.48.1-2.03.
Texte intégralRésumé :
Quamvis unusquisque homo iure ad matrimonium contrahendum gaudeat, sunt qui ad ius hoc utendum inhabiles censeri debent. Tensio oritur ius ad matrimonium celebrandum inter et exigentiis ad validum consensum praestandum pernecessariis. Ideoque in praxi non eadem mensura adhibetur in praeparatione antematrimoniali una ex parte et in tribunalibus ecclesialibus altera ex parte, cum - hic - nupturiens ius suum ad matrimonium ineundum in actum ducere cupit et - istic - quaeritur quomodo fidelibus divortiatis praestandum sit ad conditionem eorum ecclesialem in ordinem ducendam. In tribunalibus itidem officium iudicis cum munere sacerdotali componi debet. Quod non sine influxu in modum procedendi ad veritatem obiectivam de matrimonio elucidandam manet, cum subiectiva persuasio fidelium de nullitate matrimonii (quod ab eis non validum censetur) non semper, immo raro, cum principiis de indissolublitate congruit. Fideles tamen tota cum fiducia tribunal eccle- siale adeunt, acerbis fecetiis vicinorum non obstantibus. Declaratio nullitatis matri- monmii hisce in casibus non tantum ab laicis ut remedium et solutio casus censetur. Praesertim applicatio normae in can. 1095 n. 3 statutae ansam praebet quaestionibus fundamentalibus concordantiam doctrinae et praxis quod attinet disputandis. Principium servatur simulque conditioni infortunae opitulatur?
26
Kaluge, Paul. « Mendengar dengan Mata Berkatekese dalam Ecclesia Domestica ». Jurnal Teologi 9, no 2 (30 novembre 2020) : 143–62. http://dx.doi.org/10.24071/jt.v9i02.2521.
Texte intégralRésumé :
This article talks about “doing catechesis in ecclesia domestica - Grounded Theory’s perspective.” Learning the form (Gestalt) of silence in Eastern tradition in terms of Hebraic tradition in the Sacred Scripture, we find out that human-divine interaction in the first Hebrew alphabet of aleph is a simple, relevant and attractive model. Parents can use it in doing catechesis with their kids under five years old. Translanguaging proses in this period requires parents to learn something from their kids. Parents became “students” of their kids. In this very young age, their kids are the live and the holy text (data). “Catechesis Model of Aleph,” as we prefer to say it, will be bring the kids to parents, and by doing this the kids will bring the parents to the kids own-selves as well. This catechesis model is a learning model, not a teaching one. Through “hearing vision” besides “seeing voice,” the parents as well as the kids will be sensitive enough to distinguish “I” from “me” – the basic interaction form in every person. However, human-divine interaction represented by aleph is spiritual. In human life experience, is the aleph discovered or invented? Aleph is just an alphabet, but what it points to is really unsayable. As a human-divine interaction, by the way, aleph is the basic model of doing catechesis. This model can inform, perform, and even transform human soul. Parents as well as kids can enter into this human-divine interaction to experience and understand human languaging. The form (Gestalt) is there. It enters, it changes, and it transcendends human life. “Hearing vision” (mendengar bentuk dalam ruang penglihatan) is a dramatic praxis in daily life.
27
Green, Chris E. W. « ‘If I Could Just Touch the Hem of His Garment’ ». Journal of Pentecostal Theology 30, no 1 (5 mai 2021) : 20–29. http://dx.doi.org/10.1163/17455251-30010001.
Texte intégralRésumé :
Abstract This article proposes an ontology and praxis of mediation for the sake of ecumenical dialog, showing that the Pentecostal theological and spiritual tradition does not necessarily deny mediation or challenge its goodness, even if it does decry clericalism and ‘ecclesio-monism’. Instead, Pentecostals hold to confidence in the freedom of God to work however and whenever is best for us, always so that ‘the means of grace’ prove to be more than mere instruments or channels of divine power.
28
Pastuszko, Marian. « Równoczesne rozgrzeszenie wielu penitentów bez uprzedniej ich spowiedzi indywidualnej ». Prawo Kanoniczne 31, no 1-2 (5 juin 1988) : 53–85. http://dx.doi.org/10.21697/pk.1988.31.1-2.05.
Texte intégralRésumé :
Articulus proemio, duabus partibus et conclusione constat. In parte prima de iure et praxi veteri seu a primis Ecclesiae temporibus usque ad Codicem Iuris Canonici - Joannis Pauli II tractatur. Prima periodo Ecclesiae sollemnis reconcilliatio peccatorum post longum tempus publicae poenitentiae in ordine poenitentium ordinarie Feria V Maioris Hebdomadae vel Sabbato Sancto et quidem ab ipso episcopo turmatim dabatur. Medio Aevo praesertim milites ante proelium generali modo absolvebantur. Concilium Tridentinum docebat sacramentum poenitentiae a Christo Domino institutum omnibus post baptismum lapsis iure divino necessarium esse. Hoc tempore unicus est modus confitendi, nempe secreto apud solum sacerdotem . Doctrinam Concilii Tridtntini de sacramento poenitentiae Codex Iuris Canonici S. Pii X et Benedicti XV retulit. Iuxta can. 901 huius Codicis omnis utriusque sexus fidelis qui post baptismum peccata mortalia perpetravit, quae nondum per claves Ecclesiae directe remissa sunt, debet omnia quorum post diligentem sui discussionem conscientiam habeat, confiteri et circumstamtias in confessione explicare, quae speciem peccati mutent. Àltera in parte articuli Normae Pastorales circa absolutionem sacramentalem generali modo impertiendam „Sacramentum Poenitentiae” S. Congregationis pro Doctrina Fidei diei 2 iunii 1972 anni et canones 961—963 Codicis Iuris Canonici Joannis Pauli comparantur. Etenim sciendum est, quod absolutionem generali modo impertiendam attinet, can. 961—963 in quibusdam Normas Pastorales sequuntur, sed a quibusdam aliis recedunt. In fine articuli sacramentales formulae absolutionis generalis e libro liturgico Rituale Romanum , Ordo Poenitentiae depromptae, exponuntur.
29
Syryjczyk, Jerzy. « Pojęcie ekskomuniki w świetle zadań pastoralnych Kościoła w Projekcie prawa karnego z 1973 r. oraz w Kodeksie Prawa Kanonicznego z 1983 r. » Prawo Kanoniczne 32, no 1-2 (5 juin 1989) : 127–56. http://dx.doi.org/10.21697/pk.1989.32.1-2.08.
Texte intégralRésumé :
Hoc articulo de effectibus excommunicationis, prout illi to Schemate iuris poenalis anno 1973 elaborato et in Codice Iuris Canonici anno 1983 promulgato exponuntur, pastorali Ecclesiae officio respecto, tractatur. Quod ad pastoralem animarum curam pertinet, excommunicatio in Codice luris Canonici hoc tempore vim suam obtinenti ad praxim et vitam Ecclesiae aptior evadit, quam illa, quae in Schemate supra laudato exposita est. Excommunicatio, ex qua quis ad Sacramentum Poenitentiae accedere non prohibetur, simul etiam Sacram Communionem accipere vetatur (iuxta Schema anno 1973 elaboratum), eo tantum spectat, ut reus, utpote societatis membrum, emendetur. Praeterea talis excommunicationis conceptus discrimen inter censure et poenas expiatorias tollit. In Codice Iuris Canonici anno 1983 edito poena excommunicationis eo constituta est, ut reus sensu theologico emendaretur, et haec poena a poenis expiatoriis longe diversa est. At tamen talis excommunicationis conceptus, qualem in Codice luris Canonici anno 1983 invenimus, saepe reprenditur et a multis coarguitur, praesertim in iis, quae ad remissionem censurae in Sacramento Poenitentiae attinent. Omnes hic fere animadversiones repetuntur quae in recensendo Codice Iuris Canonici anno 1917 edito afferebantur. Praeterea ex remissione censurae in foro interno (sacramentali) concessa, iuxta Codicem Iuris Canonici anno 1983 promulgatum, plures controversiae et dubia oriuntur, quam quae ex canonibus CIC/1917 in lucem oriebantur. Denique remissio excommunicationis latae sententiae a confessariis concessa, etsi rationes pastorales id suadeant, efficit, ut excommunicatio suo poenali charactere privetur.
30
Bers, Günter, Georg Denzler, Heinrich Walle, Heinz Hürten, Joachim Bahlcke, Carsten Woll, Ulrich van der Heiden, Hans-Paul Höpfner et Christian Wipperfürth. « Religions- und Kirchengeschichte ». Das Historisch-Politische Buch (HPB) 65, no 4-6 (1 octobre 2017) : 543–51. http://dx.doi.org/10.3790/hpb.65.4-6.543.
Texte intégralRésumé :
Klaus Herbers, Larissa Düchting (Hg.): Sakralität und Devianz. Konstruktionen – Normen – Praxis (Günter Bers) Volker Reinhardt: Pontifex. Die Geschichte der Päpste. Von Petrus bis Franziskus (Georg Denzler) Kai Witthinrich: … si negotio ecclesiae videtur expedire. Die Päpste des Mittelalters zwischen Eherecht und Heiratspolitik. Eine typologische Untersuchung (Heinrich Walle) Claudia Zey: Der Investiturstreit (Heinz Hürten) Thomas Haas: Geistliche als Kreuzfahrer. Der Klerus im Konflik zwischen Orient und Okzident (1095-1221) (Heinrich Walle) Susan Richter, Armin Kohnle (Hg.): Herrschaft und Glaubenswechsel. Die Fürstenreformation im Reich und in Europa in 28 Biografien (Joachim Bahlcke) Karl-Heinz Braun, Hugo Oft, Wilfried Schöntag (Hg.): Mittelalterliches Mönchtum in der Moderne? Die Neugründung der Benediktinerabtei Beuron 1863 und deren kulturelle Ausstrahlung im 19. und 20. Jahrhundert (Carsten Woll) Sebastian Gottschalk: Kolonialismus und Islam. Deutsche und britische Herrschaft in Westafrika (1900-1914) (Ulrich van der Heiden) Johannes Gleixner: Menschheitsreligionen. T. G. Masaryk, A. V. Lunačarskij und die religiöse Herausforderung revolutionärer Staaten (Hans-Paul Höpfner) John P. Burgess: Holy Rus’. The Rebirth of Orthodoxy in the New Russia (Christian Wipperfürth)
31
Pastuszko, Marian. « Pojednanie penitenta z Bogiem i Kościołem (kan. 960) ». Prawo Kanoniczne 42, no 1-2 (15 juin 1999) : 3–56. http://dx.doi.org/10.21697/pk.1999.42.1-2.01.
Texte intégralRésumé :
Hoc in articulo proemium, pars principalis et conclusio habentur. In procmio obiectum huius studii canonem 960 Codicis Juris Canonici Papae Joannis Pauli II esse annuntiatur. Pars principalis in tria puncta dividitur. In puncto primo ius vetus seu fontes iuris canonici et quidem a Christo Domino usque ad Codicem Juris Canonici Pio - Bcnedictini praesentantur. Heic auctor praxim confessionis iam in antiquitate Christiana exitisse, sublineat. Altero in puncto can. 906 Codicis Juris Canonici Pio - Benedictini breviter exponitur. Secundum hunc canonem omnis utriusque sexus fidelis, postquam an annos discretionis, id est ad usum rationis pervenerit, tenetur omnia peccata sua saltem semel in anno fideliter confiteri. In ultimo puncto canon 960 Codicis Juris Canonici Papae Joannis Pauli II nunc feliciter servientis praesentatur. Ad normam huius canonis individualis et integra confessio atque absolutio unicum constituunt modum ordinarium, quo fidelis peccati gravis sibi conscius cum Deo et Ecclesia reconciliatur: solummodo impossibilitas physica et moralis ab huiusmodi confessione excusat, quo in casu aliis quoque modis reconciliatio haberi potest. Caonon 960 nunc ius vigens constituit, propterea paulo longius tractatur. Quod consequitur, omne verbum canonis 960 explicando. Sub fine articuli auctor de confessione sic dicta auriculari suam opinionem expimit.
32
Wójcik, Walenty. « Synod diecezjalny w nowym Kodeksie Prawa Kanonicznego ». Prawo Kanoniczne 29, no 1-2 (5 juin 1986) : 93–131. http://dx.doi.org/10.21697/10.21697/pk.1986.29.1-2.01.
Texte intégralRésumé :
Im ersten Abschnitt wird die geschichtliche Entwicklung der Diözesansynode dargestellt. Der Verfasser nimmt eine These an, dass der Zerfall der Kultuskonzentration und die Bildung der Seelsorgestellen auf dem Gebiet der Diözese entscheidend für die Entstehung dieses Institutes war. In der abendländischen Kirche geschah es im V und VI Jahrhundert. Erste Diözesansynode, welche die uns bekannten Gesetze ergehen liess, war die Synode des Bistums Auxerre — Antisiodorensis zwischen dem 561 und 605 Jahre. Im Kanon 7 wurde dort die Versammlung der Priester im Monat Mai und der Äbte im November vorgeschrieben. Im allgemeinen verbreiteten sich diese Synoden nicht. Sie verschwanden zur Zeit der Merowinger. Eine Wiederbelebung der Diözesamsynoden kann man in der Epoche der Karolinger beobachten. Auch die Laien nahmen an ihnen Teil. Obgleich diese Versammlungen in der Regel nur beratend waren, stand manchmal den Teilnehmern das Recht zur Entscheidung. Um die gregorianische Reform zu verwirklichen, erliess das IV la- teranische Konzil im Jahre 1215 das erste allgemeine Gesetz über die Synoden. Jedes Jahr sollte die Provinzialsynode stattfinden. Ihre Beschlüsse mussten auf den Diözesansynoden veröffentlicht werden. In der Praxis entschieden die inneren Verhältnisse des Bistums, ob man die Diözesansynode abhalten konnte. — Das Basler Konzil versuchte die Reform der Kirche in membris durch die Diözesansynoden durchzuführen. Es wurde alljährliche Synode vorgeschrieben. Das triden- tinische Konzil befahl auch jedes Jahr eine Diözesansynode einzuberufen. Diese Vorschrift kam aber nicht zur Verwirklichung. In der Zeit der Aufklärung wollten die weltlichen Herrscher die Rechte des Apostolischen Stuhls durch die Synoden begrenzen. Sie gaben den Teilnehmern die entscheidende Stimme zu. Der Papst Pius VI verdammte diese Thesen in der Bulle Auctorem fidei am 28 August 1794. Die Staatsrechte verlangten die Einwilligung der weltlichen Behörden zu den Diözesansynoden. In der Praxis wurden entweder die Scheinsynoden gehalten oder wollten manche Kreise die Diözesansynode nach der Art von weltlichen Versammlungen umbilden. In dieser Situation fürchteten die Bischöfe vor der Abhaltung der Diözesansynoden. In der Literatur des kanonischen Rechtes unterstrich man die volle Gewalt der Bischöfe zur Einberufung der Diözesansynoden und zum Vorsitz auf ihnen. In Übereinstimmung mit den tridentinischen Beschlüssen und mit den Entscheidungen des Apostolischen Stuhles wurden die Teilnehmer der Synode aufgezählt. Man unterstrich dabei, dass die Teilnahme der Laien und die Pflicht alljährlich eine Diözesansynode abzuhalten durch das gegenseitige Gewohnheitsrecht abgelehnt wurde. Die Schöpfer des im Jahre 1917 veröffentlichten Gesetzbuches w ollten das Institut der Diözesansynode beleben. Sie führten die Norm ein, man dürfe nie länger als zehn Jahre mit der Feier solcher Synode warten. Sie unterstrichen, die Einberufung der Synode und der Vorsitz auf ihr stehe dem Bischof zu. Der Generalvikar bedarf eines besonderen Auftrags. Der Kapitelvtikar aber hat das genannte Recht nicht. Der Katalog der Teilnehmer ist erweitert. Anfänglich wurden die Diözesansynoden gehalten, um das neue Gesetzbuch in die Bistümer einzuführen. Dann ist die Einberufung solcher Versammlungen allmählich vernachlässigt. Im nächsten Abschnitt wird die Reform des zweiten vatikanischen Konzils beschrieben. Direkt berühren die Konzilsdekrete das Thema der Diözesansynode nicht. Durch die Bildung der Priester- und Seelsorgeräte wurde die Aufmerksamkeit auf die communio intra Ecclesiam particularem gelenkt. Weil diese Gremien die Stellung der Diözesansynode nicht einnehmen werden, erliess der Apostolische Stuhl im Jahre 1971 und 1973 die Direktiven, in welchen die Teilnahme der Religiösen und der Laien vorgesehen wurde. Ausserdem erhielten einzelne Bischöfe die Genehmigung, die Laien als Teilnehmer berufen zu können. Es wurde dann Vorbehalten, die Priester müssen die Majorität bilden. Um das Material zur Beratung zu sam meln, wurde es versucht eine Umfrage unter den Gläubegen zu halten. Im letzen Abschnitt wird der Verlauf der Arbeiten im Ensemble der Konsultore De sacra hierarchia dargestellt Nach der Diskussion wurde es entschieden, die Frist der Einberufung der Synode solle der Umsicht und dem Gewissen des Bischofs überlassen werden. Der Bischof entscheidet auch über die Vorbereitung und über den Verlauf der Synode. — Endlich wird der Text der neuen Kanoines und der Kommentar angegeben. Zuerst erklärt der Verfasser die Definition der Diözesansynode. Ferner wird das Problem der Einberufung besprochen. Dabei wird die Furcht vorgebracht, die Norm, welche diese Sache den Bischöfen nach dem Aufhöran des Priestertrates überläsist, werde zur Vernachlässigung der Diözesansynode führen. Bei dem Katalog der Teilnehmer wird die Bedeutung der Seelsorger unterstrichen. Die W ichtigkeit der synodalen Diskussion wird auch hervorgehoben. Die Abstimmung der Teilnehmer erachtet der Verfasser für den Ausdruck ihres Standpunktes. Es wird dabei betont, die gesetzgebende Gewalt des Bischofs sei des göttlichen Rechtes. Endlich wird in allgemeinen Umrissen der Unterschied zwischen dem früheren und dem neuen Modell der Diözesansynode entworfen und die Chance dieses Institutes auf die Zukunft angezeigt.
33
Rhode, Ulrich. « „In Communione Ecclesiae“. Miscelánea en honor del Cardenal Antonio Ma Rouco Varela, con ocasión del XXVo aniversario de su consagración episcopal, hrsg. von Alfonso Carrasco und Javier Prades. Madrid : Publicaciones de la Facultad de Teología „San Dámaso“ 2003. 726 S. = Studia Theologica Matritensia 2. » Archiv für katholisches Kirchenrecht 172, no 2 (24 juin 2003) : 635–38. http://dx.doi.org/10.30965/2589045x-17202031.
Texte intégral
34
De Beer, Stephan. « Jesus in the Dumping Sites : Doing theology in the overlaps of human and material waste ». HTS Teologiese Studies / Theological Studies 70, no 3 (21 février 2014). http://dx.doi.org/10.4102/hts.v70i3.2724.
Texte intégralRésumé :
Jesus’ option for the poor should be reclaimed in a clear theological and ecclesial option for the dumping sites of our cities and towns. That is the basic proposal of this article. Reflecting upon three different dumping sites – different in size, age and history – this article will explore the central thread of material and human waste, often dealt with almost as synonymous, concentrated and overlapping in these marginal spaces. It will additionally explore the theological and ecclesial challenges, but also possible opportunities, visions and gifts presented by them. The paradoxical (and sometimes toxic) interconnectedness between waste management and sanitised cities will be considered, as well as its relation to mediating or denying human dignity. The stories of Smokey Mountain in Manila, the Zabbaleen community in Mokattam Village, Cairo, and the Hulene Dump in Maputo, will be presented as part of this reflection. They will be read as mirrors to the proliferation of similar dumping sites on the fringes of South African cities. An outline is offered for a theological-ecclesial praxis emerging from the dumping sites, as well as a retrieval of possible contributions from these sites to the broader urban public theological reflection.
35
Louw, Daniel J. « Ta splanchna : A theopaschitic approach to a hermeneutics of God’s praxis. From zombie categories to passion categories in theory formation for a practical theology of the intestines ». HTS Teologiese Studies / Theological Studies 67, no 3 (9 mars 2011). http://dx.doi.org/10.4102/hts.v67i3.1087.
Texte intégralRésumé :
It is argued that both the traditional clerical paradigm of an ecclesial approach and the phenomenological paradigm of an empirical approach are not sufficient enough to describe and maintain a theological methodology in practical theology. This has led to the introduction of a theopaschitic paradigm in theory formation. It is argued that the normative task of practical theology implies a philosophical-hermeneutical dimension, that is, to interpret under girding paradigms as related to meaning and being. It also implies a theological dimension; to reflect theologically on the praxis of God as an influential factor within human actions (inhabitational theology.) With reference to ‘the pneumatological praxis of God’, a practical theology of the intestines is proposed. Bowel categories reveal a divine intentionality (teleology) and describe a modus of God’s praxis, the how of God within the vulnerability and suffering of human beings. This divine ontological mode should operate as a practical theological paradigm determining being qualities (ontic status) within human actions and processes of communication. The under girding theological presupposition is that ta splanchna [strong feeling of mercy and compassion expressed by the intestines] denotes a compassionate praxis of co-suffering (the passio Dei). Passion in practical theology emanates in parrhesia and instills a vivid hope: fides quaerens spem [faith in search of hope].
36
Louw, Daniël J. « Practical theology as life science : Fides Quaerens Vivendi and its connection to Hebrew thinking (Hālak) ». In die Skriflig/In Luce Verbi 51, no 1 (27 février 2017). http://dx.doi.org/10.4102/ids.v51i1.2239.
Texte intégralRésumé :
The term practical theology is complex and, due to many different religious and cultural settings, a many layered concept. During the past 40 years the paradigm in theory formation for an academic and disciplinary approach to practical theology shifted from the clerical and ecclesial paradigm of ministerial actions to experiences of faith with the emphasis on an empirical based epistemology. Rather than a deductive approach, the shift is towards a more inductive approach within the methodological framework of phenomenology. Currently, in the international discourse on theory formation, there is a tendency towards a hermeneutical approach with the focus on the networking, relational dynamics of civil society Thus, the attempt to describe practical theology as a kind of ‘life science’ (the concern for the mundane and existential reality of everyday life – Alltagsreligion). Within the context of African spiritualties, with its emphasis on the communal dynamics of vital, human relationships, the focus on lifestyles becomes vital. In light of an ontology of life (l’energie spirituelle – Henri Bergson), the notion of fides quaerens vivendi [faith seeking lifestyles] is researched. With reference to the theory of complexification and chaosmos as well as the impact thereof on different theories in life sciences, the connection between sapientia and the vivid praxis of God is critically explored. The focus of this article is on the question: What is the impact of an ontology of life on both praxis thinking and theological reflection? Instead of the Cartesian framework of causative definitions, the notion of the ‘infinition of God’ is proposed within the praxis of Hebrew, wisdom thinking.
37
Field, David N. « God's Makwerekwere : Re-imagining the church in the context of migration and xenophobia ». Verbum et Ecclesia 38, no 1 (31 janvier 2017). http://dx.doi.org/10.4102/ve.v38i1.1676.
Texte intégralRésumé :
Mass migration and accompanying xenophobia are characteristics of the early 21st century and as such challenge the church to reimagine its identity. This article analyses migration and xenophobia particularly as they impact South Africa and then proposes the model of the church as God�s Makwerekwere as an appropriate response. In doing so, it examines New Testament images of the church and argues that the church as God�s Makwerekwere is a community in solidarity with the excluded, a community of affirmation of the excluded, a community of reconciliation and a transnational community.Intradisciplinary and/or interdisciplinary implications: This article challenges the traditional discourse used in ecclesiology by proposing the image of the church as God�s Makwerekwere. It roots this proposal in considerations from migration studies and New Testament studies. The aim is to re-imagining the church as a contribution to a transforming ecclesial praxis.
38
Louw, Daniël J. « The ‘Frail Researcher’ in dialogue with existential phenomenology : The threat of empiricism within the quest for sound methodology in practical theological research ». In die Skriflig/In Luce Verbi 52, no 1 (3 septembre 2018). http://dx.doi.org/10.4102/ids.v52i1.2361.
Texte intégralRésumé :
Within an academic environment and context of higher education, the question of disciplinary differentiation and research methodology are burning issues to adhere to the quest for scientific and sound epistemological based knowledge. While dealing with the dual tension: wisdom (sapientia) and reason (scientia), it is difficult for practical theology to identify and maintain its theological character. Under the pressure of human sciences, research in practical theology tends to turn to phenomenology so to gain clarity on the philosophical framework or paradigm for performing research projects in a systematic and methodological way. In this regard, existential phenomenology probes into the meta-realm of meaning-giving; it describes the frailty of life in terms of being (Dasein) as exposed to anxiety, dread, despair and fear of death. Due to the demand for empirical research, the threat of empiricism and the danger of Platonification (the ‘causation trap’) is discussed. To maintain both its spiritual-theological character (ministerial and ecclesial context), and its relevancy for the dynamics of life events (contextuality), a ‘spiritual empiricism’ is proposed by means of a praxis of practical theological verbing, namely understanding and interpreting, communicating and verbalising, acting, hoping, imagining, seeing, beautifying and living. It is argued that the notion ‘praxis of God’ could serve as theological paradigm in theory formation. The passio Dei is both a spiritual matter and existential-experiential entity within the encounter of God–human beings. It refers to both the reason or logic of God (ḥesed) and the wisdom of grace (compassion).
39
Kessler, Volker, et Louise Kretzschmar. « Christian Leadership as a trans-disciplinary field of study ». Verbum et Ecclesia 36, no 1 (25 mars 2015). http://dx.doi.org/10.4102/ve.v36i1.1334.
Texte intégralRésumé :
The focus of this article is on Christian Leadership as a theological and academic field of study, rather than on the praxis of Christian leadership. We define Christian Leadership and note the varying ecclesial, theological and social contexts within which research in the field of Christian Leadership is conducted. We discuss some trends and areas of interest that emerge from within African and European contexts, especially those of South Africa and Germany. In the article, we show how research in Christian Leadership is linked to other disciplines, both theological and non-theological. Finally, we identify key areas of research and methodological issues relevant to the field of Christian Leadership, particularly in relation to the disciplines of Practical Theology and Theological Ethics. We give special credit to Schleiermacher who defined Practical Theology as the �theory of church leadership�.Intradisciplinary and/or interdisciplinary implications: Christian leadership is understood as a trans-disciplinary field of study that draws on both theological and other disciplines (such as Management Sciences, Psychology and Sociology). Christian leadership can be pursued as a distinct discipline or a trans-disciplinary field of study, but it cannot be pursued in isolation.
40
Borgehammar, Stephan. « Den praktiska teologin som professionsteori ». Svensk Teologisk Kvartalskrift 97, no 1 (31 mars 2021). http://dx.doi.org/10.51619/stk.v97i1.22518.
Texte intégralRésumé :
The purpose of this article is to remind Practical Theology in Sweden of its historically given identity and to show that this identity derives from a well-defined encyclopedic context. The point of departure is that theology is a positive science, in the sense used by Friedrich Schleiermacher: a science directed towards a specific goal, which in theology's case is the well-informed government of the Church. Within theology thus understood, Practical Theology provides professional training by developing pastoral theory. It forms a bridge between on the one hand philosophical and historical theology, and on the other the praxis that theology ultimately serves. Based on this understanding, the article treats four areas of responsibility of Practical Theology: students, churches, research, and theological faculties. Its task in relation to students is to teach them to combine various kinds of theological knowledge in theoretical reflection on ecclesial practices. Its task in relation to churches is to provide them with well-educated leaders and useful research. Its task in research is to further the well-being of churches without compromizing scholarly standards or curtailing academic freedom. Its task in relation to theological faculties, finally, is to contribute to cooperation between subjects by upholding the integrative character of Practical Theology. Methodologically, the article makes use of German Evangelical theology in order to refer Swedish Practical Theology back to its origin and counteract influences that have confused its identity, namely a positivist conception of theology as the scientific study of Christianity, prevalent in Sweden since the early 1970s, and, more recently, the appropriation of the name "Practical Theology" by theologians engaged in critical studies, practice theory, and social activism.
41
Dames, Gordon E. « The healing of life within the HIV and AIDS pandemic : Towards a pedagogical reframing of paradigms concerning dysfunctional civil, health and ecclesial systems ». HTS Teologiese Studies / Theological Studies 69, no 2 (15 janvier 2013). http://dx.doi.org/10.4102/hts.v69i2.1256.
Texte intégralRésumé :
The inability of government, communities and churches to deal with complex HIV and AIDS challenges may foster pathological psychosocial and systemic dysfunctionalities. The reframing of pathological and disempowering pastoral therapeutic and health promotion praxes are sought. The objective was to construct a new pastoral and social therapeutic methodology. It should develop in line with health promotion praxes in strengthening both ecclesial and community health praxes. Reframing agents such as pastoral therapeutic and health praxes, as well as ecclesial and community systems, could ultimately engender a transformative process in transforming pathological HIV and AIDS praxes.
42
« Hertfordshire ». Camden Fourth Series 31 (juillet 1986) : 301–20. http://dx.doi.org/10.1017/s0068690500005936.
Texte intégralRésumé :
370 Gift by Queen Adeliza to Reading Abbey, on the first anniversary of the death of King Henry I, her late husband, of the manor of Aston with its church[1 Dec. 1136]Original charter: in the possession of the Malcolmson familyAf16r;Bf20rPd. Mon. Ang., iv. 41–2 (no. vii); Trans. East Herts. Arch. Soc., i (1900), 129–30 (with facsimile and transl.); (facsimile) Antiquaries Journ., xiv (1934), pl. 1Notum sit omnibus fidelibus sancte ecclesie totius Anglie atque Normannie quod ego Adelidis regina uxor nobillissimi regis Henrici et filia Godefridi ducis Lotharingie concessi et perpetualiter dedi deo et ecclesie sancte Marie de Rading(ia) pro salute et redemptione anime domini mei nobilissimi regis Henrici et mea, pro salute etiam domini nostri Stephani dei gratia regis Anglorum, et uxoris eius Mathildis regine, et totius progeniei nobilissimi regis Henrici, et patris et matris mee, et parentum meorum tam vivorum quam defunctorum, omniumque fidelium Christianorum vivorum et defunctorum, Eastonam manerium meum quod dedit mihi dominus meus nobilissimus rex Henricus ut regine et sponse sue in Hertforda schira cum omnibus ei pertinentibus ita libere et quiete tenendum sicut ego ipsa unquam melius in dominio meo dono domini mei nobilissimi regis Henrici tenebam, scilicet cum socho et sacha et tol et theam et infangene ðief, cum ecclesia et dominio, cum hominibus liberis et villanis, cum bosco et plano, cum pratis et pascuis, cum aquis et molendinis, cum viis et semitis, cum omnibus consuetudinibus et libertatibus cum quibus dominus meus illud tenuit in dominio suo, et mihi dedit. Hanc autem donationem feci in primo anniversario domini mei nobilissimi regis Henrici in eadem ecclesia per quoddam pallium quod super altare posui. Testibus subscriptis: scilicet Rogero episcopo Salesb(er)ie, Symone episcopo Wigornie, Ingulfo abbate de Abend(onia), Waltero abbate de Egenesham, Bernardo abbate de Monte Sancti Michaelis, Warino priore de Wigornia, Nicholao priore Sancti Martini de Bello, Radulfo priore de Oseneia, Hermanno capellano regine, magistro Serlone clerico regine, Adam et Rodberto filio Walteri canonicis de Waltham, Radulfo, Teodbaldo, Rogero clericis episcopi Salesberie, Symone nepote episcopi Wigornie, Gervasio, Bertranno clericis episcopi Wigornie, loscelino fratre eiusdem regine, Peurello de Bellocampo, Milone de Bellocampo, Ricardo de Bellocampo, Stephano de Bellocampo, Hugone de Cramanvilla, Mauricio de Windlesora, et Rainaldo fratre eius, Gausfredo de Tresgoz, Rodberto de Tresgoz, Iohanne de Falesia, Rodberto de Calz, Francone de Bruscella, Gozone conestabulario eiusdem regine, Engelberto de atrio, Willelmo de Harafleot, Willelmo de Berchelai, Waltero de Dena, Baldewino dispensatore, Vitale aquario, Warino de Blancbuissun. Apud Rading(iam).
43
« Streatley ». Camden Fourth Series 33 (juillet 1987) : 235–37. http://dx.doi.org/10.1017/s0068690500005699.
Texte intégralRésumé :
1073 Concession in free alms by William de Mandeville, earl of Essex, to Reading Abbey of the land which Alfric son of Croc of Kiddington held in his manor of Streatley [prob. 1175]Sciant presentes et futuri quod ego Willelmus de Mandevill(a) comes Essexie concessi et presenti carta confirmavi deo et ecclesie sancte Marie de Rading(ia) et monachis ibidem deo servientibus totam terrain quam tenuit Aluricus filius Croc de Katend(ena) in manerio meo de Stratleia, reddentem .xxvi. solidos et .iiii. d', in perpetuam elemosinam cum omnibus pertinentiis suis in bosco et piano, in pratis et pasturis, in viis et semitis, cum omnibus libertatibus et liberis consuetudinibus suis quas Aluricus filius Croc vel aliquis successorum eius unquam melius habuit in manerio meo de Stratl(eia). Tenebunt autem predicti monachi et perpetuo possidebunt prenominatam terram reddentem sibi .xxvi. solidos et .iiii. d' pro omni servitio, libere et quiete et absque omni terreno servitio, salvo tamen servitio domini regis quod eadem terra facere solebat. Cum autem contigerit quod relevari debeat prefata terra, relevabunt earn hii qui earn hereditarie possessuri sunt solvendo .x. solidos predictis monachis de Rading(ia). Si vero forisfecerint, satisfacient pro forisfacto monachis Ra[f41r]ding' sicut dominis suis per iudicium curie ipsorum monachorum. His testibus: Rog(ero) Bigot, Gileberto de Veir, Hugone Talebot, [Willelmo filio Rog(eri), Sawalo de Osevil', Iohanne de Rochell', Waltero cubiculario, Waltero filio Bernardi, et Waltero filio eius, Willelmo capellano de Pangeb(urna), Haimone de Rading(ia)].