Wives and Husbands

Author(s):  
Thomas Knieps-Port le Roi

The chapter provides an overview of recent developments in the theology and ethics of marriage. It places the debates first in a sociocultural context of deinstitutionalization and individualization which has rendered marriage more optional and more fragile, but not weakened its symbolic meaning. It is then shown how the Christian churches have responded to the challenges of late modern society, in particular the Roman Catholic Church with its new emphasis on conjugal love at the Second Vatican Council. Three main strands have marked the theological and ethical discourse subsequently: a revisionist position which defends the subjective and interpersonal aspects of marriage, a traditionalist position which insists on a divine plan for marriage and a corresponding theology of the body, and the approach of a new generation of scholars who accuse the traditionalists of an abstract and idealistic description of the spousal relationship and criticize the revisionists for their narrow focus on private interiority. In a third and final section three major trends are explored and perspectives developed: first, possible arguments for commending marriage over alternative forms of living together are assessed; second, it is argued how heterosexual marriage can still be proclaimed as the ethical norm without discriminating against deviant forms of sexual expression; third, the tension between interpersonal and institutional approaches to marriage is explored and the search for a balance between both poles suggested as a future challenge for the theology of marriage.

2017 ◽  
Vol 43 (2) ◽  
Author(s):  
Alan Charles Henriques

In this article the effects of the Protestant Reformation on the Roman Catholic Church are investigated. The event of 1517, when Luther posted 95 theses on the castle church door in Wittenberg, had a profound effect on society in Europe and the Roman Catholic Church in particular. The Council of Trent (1545–1563) was the official response of the Roman Catholic Church to the Protestant Reformation and issued in the Catholic Reformation (Counter-Reformation). Christian thought went from a uniform approach to one of diversity. The Catholics of the day responded by focusing on strategies such as printing, the liturgy, the inquisition and finally excommunication. The wound to the unity of the Christian community was finally healed at the Second Vatican Council when the Roman Catholic Church joined the ecumenical movement of all Christian Churches. The Roman Catholic Church learnt tremendous lessons from the Protestant Reformation. In certain parts of Europe there was friction and in other parts cooperation between Protestants and Catholics. Through the course of time cooperation and dialogue won the battle eventually, as Protestants and Catholics grappled with both their common beliefs and their many differences.


Worldview ◽  
1975 ◽  
Vol 18 (2) ◽  
pp. 23-28
Author(s):  
Francis X. Murphy

The structure of the Roman Catholic Church is undergoing a fundamental metamorphosis. As in every living organism, such growth is, of course, accompanied by internal difficulty. Peculiar to the Roman Church, however, is that its current experience was occasioned by an Ecumenical Council called to reenforce its internal integrity and prepare it for union with the other Christian churches.In the decade since Vatican Council II (1962-65) the monolithic image of the Catholic Church has suffered severe damage. In trying to update the Church's awareness of its obligations to the contemporary world the Council revealed painful divergences in doctrinal and disciplinary understanding within the institution that considers itself the parent body of Christianity.


Author(s):  
Hiermonk Ioann ( Bulyko) ◽  

The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.


Exchange ◽  
2021 ◽  
Vol 50 (3-4) ◽  
pp. 209-237
Author(s):  
Stan Chu Ilo

Abstract This essay argues for a participatory synodal Church and the possible contributions of the African palaver as a model for participatory dialogue in the Roman Catholic Church. The African palaver is the art of conversation, dialogue, and consensus-building in traditional society that can be appropriated in the current search for a more inclusive and expansive participatory dialogue at all levels of the life of the Church. I will develop this essay first by briefly exploring some theological developments on synodality between the Second Vatican Council and Pope Francis and some of the contributions of the reforms of Pope Francis to synodality in the Church. Secondly, I will identify how the African palaver functions through examples taken from two African ethnic groups. I will proceed to show how the African palaver could enter into dialogue with other new approaches to participatory dialogue for a synodal Church.


Ecclesiology ◽  
2013 ◽  
Vol 9 (1) ◽  
pp. 66-74
Author(s):  
Kenneth Wilson

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 Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.


2015 ◽  
pp. 36-43
Author(s):  
Mykhailo Babiy

Article in the theoretical and practical aspects considers the problem of the religious factor in social processes in the context of the social paradigm of the Catholic Church.


2013 ◽  
Vol 16 (2) ◽  
pp. 323-348
Author(s):  
Joel Hodge

Abstract The Western discourse and norms around secularism, particularly Church-state relations, are foreign in many ways to the majority world, especially Asia. However, as the modern nation-state has taken root in Asia, different models of secularism have developed with interesting relationships to the particular cultural and religious context of each country. In the difficult course of forming a secular nation-state, Asian nations have had to address the dominant religious traditions and institutions of each nation, including Christian churches. This process has occasionally provoked conflict and has presented a particular dilemma to Christian churches in how to respond and relate to the developing nation-state. In order for theology to adequately address this situation (particular the context of modern secular discourses) and conceptualise the public shape and role of the church, a practical examination of the church’s relationship to and formation of culture and politics is required. To explore this process, this essay examines the case of Timor-Leste (or East Timor) and its relationship with the Roman Catholic Church, particularly in regards to the state-building process that has occurred after independence. The Church’s influence, which grew rapidly during the Indonesian occupation (1975–1999), has been contested since independence by some in the political sphere, such as in the 2005 dispute with the Government. By examining the 2005 dispute, the essay analyses the nature of the Catholic Church’s influence on Timorese cultural and political identity and her relationship with the new Timorese nation-state. The essay identifies the different models of secularism operative in Timor as they have relevance to the Asian context more generally.


1977 ◽  
Vol 11 ◽  
pp. 135-171
Author(s):  
Margaret A. Boden

The truth can be dangerous. It is because they realise this that the Roman Catholic Church forbid cremation. Cremation is, of course, theologically permissible, and in times of epidemic the Church allows it. But in normal times it is forbidden — Why? The reason is that the Church fears the influence of the image associated with it. It is difficult enough for the faithful to accept the notion of bodily resurrection after having seen a burial (knowing that the body will eventually decay in the ground). But the image of the whole body being consumed by flames and changing within a few minutes to a heap of ashes is an even more powerful apparent contradiction of the theological claim of bodily resurrection at the Day of Judgement. (Indeed, the ban on cremation was introduced when the French Freemasons held anti-Catholic demonstrations, in which they burned their dead saying ‘There, you see: they won't rise again!’) In short, instead of relying only on abstract theological argument, which very likely would not convince their flock in any case, the Church deals with this threat to faith by attacking the concrete image.


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