A Pentecostal Response To Roman Catholic Teaching On Mary

Pneuma ◽  
1982 ◽  
Vol 4 (1) ◽  
pp. 33-42
Author(s):  
Jerry L. Sandidge

AbstractThe ninth meeting of the Dialogue between the Secretariat for Promoting Christian Unity of the Roman Catholic Church and leading representatives of some of the Classical Pentecostal Churches was conducted in Vienna (Austria), October 4-10,1981.1 The major topic of discussion was the doctrine of Mary. It was anticipated by both sides to be an extremely controversial exchange. But the dialogue ended with a deeper sense of understanding and consensus than was first expected.

Author(s):  
Ruth Reardon

In interchurch families, both partners are practising members of their respective churches but wish also to participate in their spouse’s church as far as possible. Can such families really be ecumenical instruments, when they are so different from the organs of dialogue generally established by the churches? Interchurch couples themselves, united in an international network of groups and associations, believe that they can contribute to the growing unity between their churches. The Roman Catholic Church in particular has developed a more positive attitude towards the ecumenical potential of such families since Vatican II. Interchurch families contribute to Christian unity by their very existence as ‘domestic churches’, embodying and signifying the growing unity of the Church. The chapter concludes by suggesting how, with greater pastoral understanding and a deeper appreciation of the relationship between marital spirituality and spiritual ecumenism, they can become more effective ecumenical instruments by their characteristic ‘double belonging’.


Exchange ◽  
2004 ◽  
Vol 33 (1) ◽  
pp. 54-72
Author(s):  
Lieve Troch

AbstractThis article presents a survey of the latest developments in the religious world of Brazil. The author discusses the newest developments in the Roman Catholic Church moving from an orientation on the liberation theology towards an approach directed to a more individual perception of faith. Furthermore she pays attention to Candomblé, the religion of many blacks in Brazil, the roots of which can be traced to Africa, to New Age and to the Pentecostal churches. A very interesting phenomenon is the impact of the scholars. From the religious point of view Brazil is a very interesting country because of the ecclesiogenesis taking place in the country, an emergence of new churches and religious movements.


Author(s):  
Ian Smith

Given the pivotal role of clergy inputs in church outputs, it is important to understand religious labor markets: how clergy are allocated to churches, how they are motivated and remunerated, and the implications of these factors for the performance of churches and denominations. Religious labor markets have particular characteristics. Like other motivated agents, clergy’s sense of call conditions their contractual and incentive structures. They have an unusual degree of discretion over time and for many important tasks, such as prayer and sensitive pastoral counseling, monitoring quality and quantity is difficult. Performance evaluation is further complicated by the importance of volunteers and teamwork for outcomes. Denominational governance structures, ranging from the centralized control of the Roman Catholic Church to the local congregational autonomy of Pentecostal churches, greatly affect clergy employment arrangements and incentives. Long-term labor market trends include the feminization of the clergy and problems in recruitment and retention.


Author(s):  
Alicia Mayer

Latin America has not been a well known field of Luther reception. Historic Latin American interpretations of Luther respond to ideological issues as well as historical circumstances. The manner in which he has been portrayed in these very large regions of Spanish and Portuguese inheritance during the last 500 years has derived mainly from the interest and perspective of the Roman Catholic Church. The interpretation of Luther derived from the Council of Trent (1545–1563) prevailed in Latin America for, at least, 400 years. Then, only a defaced delineation of Luther was transmitted. He was the synonym of evil, transgression, defiance, immorality—the archenemy par excellence—and held responsible for causing disorder and unsteadiness in Europe. particularly named as the culprit for the broken unity of the Western church. This portrayal continued well into the 19th century, when religious confessions other than Catholic penetrated and extended. Then the figure of Luther grew in importance and was revaluated, even from within Catholicism. So, from the 16th to the early 20th century, he moved from the paradigmatic heretic to a Christian theologian and historical figure. Today, the developing Lutheran tradition has reflected upon theological, ethical, and political issues in a hemisphere increasingly marked by confesional plurality, diverse Christian denominations, Pentecostal churches, charismatic groups, and mixed Hispanic, indigenous, Asian, and Afro-American influences.


2011 ◽  
Vol 5 (3) ◽  
pp. 337-364
Author(s):  
Kristin Norget

This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.


2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.


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