scholarly journals How the Church moves with the times

Nature ◽  
10.1038/46153 ◽  
1999 ◽  
Vol 402 (6759) ◽  
pp. 230-230
Author(s):  
Guy Consolmagno
Keyword(s):  
The Times ◽  
The Church

scholarly journals Beyond the Modern-Anti-Modern Dilemma: Gaudium et spes and Theological Method in a Postmodern Context

Horizons ◽  
2007 ◽  
Vol 34 (2) ◽  
pp. 292-305
Author(s):  
Lieven Boeve
Keyword(s):  
Theological Method ◽  
Gaudium Et Spes ◽  
Dramatic Character ◽  
The World ◽  
To Come ◽  
The Times ◽  
The Church

ABSTRACTThe Church has the duty in every age of examining the signs of the times and interpreting them in the light of the gospel, so that it can offer in a manner appropriate to each generation replies to the continual human questionings on the meaning of this life and the life to come and on how they are related. There is a need, then, to be aware of, and to understand, the world in which we live, together with its expectations, its desires and its frequently dramatic character (Gaudium et spes 4).

scholarly journals RESPON GEREJA ATAS PANDEMIK CORONA VIRUS DESEASE 2019 DAN IBADAH DI RUMAH

2020 ◽  
Vol 6 (2) ◽  
pp. 86-111
Author(s):  
Roedy Silitonga
Keyword(s):  
Live Streaming ◽  
Word Of God ◽  
House Church ◽  
Triune God ◽  
The Government ◽  
The Times ◽  
And Control ◽  
The Church ◽  
Digital Equipment ◽  
At Home

The church is present on earth as an extension of the presence of the kingdom of God among humanity. The church is always present to respond to the conditions and situations of the times in a variety of challenges and temptations. But the church always sided with God's sovereignty and will govern and control everything, including the pandemics experienced by humans on this earth. The Church, currently dealing directly with the Covid-19 pandemic, which has worldwide, and its spread is so massive, and its impact is so wide in various sectors of life. The church was sent to bring the peace of Christ in truth and love. That is why the church responds to the appeal of the Government and health protocols from WHO by carrying out church services at home. Worship at home is not an attempt to establish a house church as a new institution. Worship at home is a form of faith that is responsible for the lives of fellow humans, and at the same time as an expression of love for others. Home worship is a service that is held based on the worship and liturgy of a church institution, where the congregation is part of its members. Principles and mechanisms of worship at home are regulated in such a way that using all available and available digital equipment and technology. The important and most important thing in conducting worship at home is that the congregation continues to truly worship the Triune God, sing praises to God, pray, and the peak and center is to listen to the word of God through preaching live (live streaming) or in recorded form or in printed form.

scholarly journals Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 291-315
Author(s):  
Jan Iluk
Keyword(s):  
Roman Empire ◽  
Church Fathers ◽  
The Road ◽  
Shortest Route ◽  
John Chrysostom ◽  
Christian Love ◽  
The Times ◽  
Autumn And Winter ◽  
The Church

In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

Introduction

2020 ◽  
pp. 1-12
Keyword(s):  
Seventeenth Century ◽  
Middle Ages ◽  
Western Europe ◽  
Early Modern Period ◽  
State Building ◽  
Court System ◽  
The Times ◽  
The Church ◽  
Written Sources

This introductory chapter provides an overview of Russian and Ukrainian witchcraft from the Middle Ages to the turn of the twentieth century. Like their European neighbors, Russia and the Ukrainian lands recorded incidents of witchcraft and sorcery from the times of the earliest written sources, and along with other Christian cultures, they formally condemned the practice of magic outside of the Church. In synch with their European contemporaries, they saw spikes in formal legal prosecution during the early modern period. In the case of Russia, this was a time of ambitious state building and expansion of the tsarist court system. Formal trials of witches there began as a minute trickle in the late sixteenth or early seventeenth century, when they were already well underway or even inching toward an end in parts of Western Europe. Peaking in the second half of the seventeenth and first half of the eighteenth centuries, Russian and Ukrainian trials abated only during the 1770s but did not cease altogether until the mid-nineteenth century. Witchcraft was energetically prosecuted in Russia and Ukraine after the entire notion of magic had fallen into disrepute (or even become laughable) among most members of the educated classes in Western areas.

scholarly journals Christian Theology in the Post-Modern Era

2005 ◽  
Vol 18 (3) ◽  
pp. 323-335 ◽  
Author(s):  
Paul F. Knitter
Keyword(s):  
Christian Theology ◽  
Theological Method ◽  
Reign Of God ◽  
The Times ◽  
It Ethics ◽  
Modern Era ◽  
The Church ◽  
Moral Convictions ◽  
The Way

Responding to postmodernity as one of the “signs of the times”, Christians will have to carry out a balancing act between commitment to their own convictions and openness to those of others. This has implication for five areas of Christian theology and praxis. In theological method, we must recognise that all our beliefs are symbols that tell us something but never everything about God, self, world. In christology, we understand and follow Christ as the Way that is open to other Ways. The Church will be seen as a community that seeks a Reign of God that will always be more than what we now know of it. Ethics will be based on the principles and practice of non-violence: full commitment to moral convictions joined with genuine respect and compassion toward the convictions of others. Such a theology will need to be rooted in a spirituality in which we are “absolutely” committed to truths that we recognise are always “relative” - a truly eschatological spirituality that is always “on the way”.

The Importance of Theology for Church and Society

1973 ◽  
Vol 26 (3) ◽  
pp. 257-270
Author(s):  
Jan Milič Lochman
Keyword(s):  
Western Europe ◽  
Positive Answer ◽  
Eastern European ◽  
European Culture ◽  
Long Run ◽  
Cultural Climate ◽  
Privileged Status ◽  
Church And Society ◽  
The Times ◽  
The Church

The times seem to have passed when one could give without JL hesitation a positive answer to the question concerning the meaning of theology for church and society. The traditionally privileged status of theology in European culture had become problematical. In Eastern Europe this has occurred in a direct and frontal ideologically intensified way. However, in Western Europe it has been rather indirect and concealed, but of perhaps even greater consequence in light of the discrepancy between the still existing privileges of ecclesiastical institutions and the in reality largely secularised cultural climate. For many contemporaries theology has become a curious, if not dubious, matter. One is somewhat justified in speaking of the ‘end ofthe protected season for theologians’.But is this ‘end of the protected season’ simply to be identified with the ‘end of theology’? Some tend to this conclusion—even among theologians. I would reject this conclusion, however, and not as the result of a dogmatic prejudice, but out of the personally felt and ecumenically reflected experience of an Eastern European theologian. The hour when the church and its theology lost some of their privileges has proved in no way to be the end, but rather the beginning of a new, certainly narrow, but more credible path, which in the long run might be perhaps even more efficient in view of our role in church and society. We should not overlook this experience—it is valid, mutatis mutandis, also for other situations. The end of the ‘protected season’ need not be only troublesome, but can at the same time be an opportunity: an opportunity for a new credibility.

Early Medieval Charity

1952 ◽  
Vol 21 (4) ◽  
pp. 285-295 ◽  
Author(s):  
Frances J. Niederer
Keyword(s):  
Christian Church ◽  
Early Medieval ◽  
The Poor ◽  
The People ◽  
The Times ◽  
The Church

Among the multitudinous and pressing problems faced by the Christian Church during the early medieval centuries one of the greatest was the feeding of the poor. Subjection to war, to famine, to the general anarchy of the times, had doubled the misery of the people and made them even more dependent upon public charity. Quite early it became evident that this must be an organized charity, that the problem was not being met by individual Christian action. A homily of Chrysostom (347–407) deplores the laxity of his contemporaries: “It is with you all that the treasure of the Church should be, and it is your cruelty that causes her to be obliged to possess and to deal in houses and lands.

scholarly journals Marketing Communication of the Catholic Church – a Sign of the Times or Profanation of the Sacred?

Studia Humana ◽  
2018 ◽  
Vol 7 (2) ◽  
pp. 15-23 ◽  
Author(s):  
Sławomir Gawroński ◽  
Ilona Majkowska
Keyword(s):  
Catholic Church ◽  
Social Communication ◽  
Applied Research ◽  
Marketing Communication ◽  
Negative Consequences ◽  
Media Relations ◽  
The Media ◽  
The Times ◽  
The Church ◽  
The Catholic Church

Abstract The Catholic Church – though in popular opinion it is sometimes treated as a stronghold of conservatism, traditionalism, suspicion of progress and novelty, it changed significantly in the second half of the 20th century and continues to change its attitudes, especially in terms of the use of social communication and attitude to the media mass. The Church’s growing openness to media relations and the use of a rich instrumentation of social communication has become one of the reasons for the growing popularity of market orientation among the clergy and active believers, which opens opportunities for the development of the concept of a specific sectoral marketing formula of church marketing. In this article the authors search for the causes of the progressive phenomenon of the marketization of religion, present examples of the activities of the Polish Catholic church, inscribed in the church marketing trend, as well as define the negative consequences resulting from its dissemination. The applied research method is based on the literature analysis and case studies analysis.

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