A Pneumatological Description of Sacrifice for Mitigating Idolatry

2020 ◽  
Vol 50 (2) ◽  
pp. 211-225
Author(s):  
David Farina Turnbloom
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Thomas Aquinas ◽  
Roman Catholic Church ◽  
Sacramental Theology ◽  
Eucharistic Theology ◽  
Lutheran Church ◽  
The Way

The nature of eucharistic sacrifice has been an ongoing point of contention between the Lutheran Church and the Roman Catholic Church. Drawing from the pneumatology and sacramental theology of Thomas Aquinas, this article provides a way of describing eucharistic sacrifice that is intended to help avoid the idolatrous notions of sacrifice often found lurking in eucharistic theology. The article concludes by using the linguistic concepts of metaphor and synecdoche to describe the way that the language of “sacrifice” can be strategically used to mitigate the concerns that continue to arise in Lutheran/Catholic dialogues.

II. Modernization of the Papacy and Catholicism in the Postmodern: Legacy and Challenges to Vatican I

Horizons ◽  
2020 ◽  
Vol 47 (1) ◽  
pp. 115-119
Author(s):  
Massimo Faggioli
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Fiftieth Anniversary ◽  
Roman Catholic Church ◽  
Pope Francis ◽  
Vatican I ◽  
The One ◽  
Pius Ix ◽  
The Way

In the ongoing aggiornamento of the aggiornamento of Vatican II by Pope Francis, it would be easy to forget or dismiss the one hundred and fiftieth anniversary of Vatican I (1869–1870). The council planned (since at least the Syllabus of Errors of 1864), shaped, and influenced by Pius IX was the most important ecclesial event in the lives of those who made Vatican II: almost a thousand of the council fathers of Vatican II were born between 1871 and 1900. Vatican I was in itself also a kind of ultramontanist “modernization” of the Roman Catholic Church, which paved the way for the aggiornamento of Vatican II and still shapes the post–Vatican II church especially for what concerns the Petrine ministry.

Historical Scholarship and Ecumenical Dialogue

Horizons ◽  
2017 ◽  
Vol 44 (2) ◽  
pp. 420-424
Author(s):  
Carter Lindberg
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Final Exam ◽  
Ecumenical Dialogue ◽  
Lutheran Church ◽  
Hundredth Anniversary ◽  
The Face ◽  
History Of

I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”

scholarly journals In Persona Christi Capitis: Agency Problems When God is the Principal

2021 ◽  
Author(s):  
Clara E. Jace ◽  
Ennio E. Piano
Keyword(s):  
Cross Section ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Sacramental Theology ◽  
Historical Evidence ◽  
Optimal Response ◽  
Opportunistic Behaviour ◽  
Personal Morality ◽  
Contemporary Christian

The in persona Christi Capitis doctrine of the Roman Catholic Church guarantees the validity of its sacraments, irrespective of the personal morality of the priest who performs them. While this protects their value as metacredence goods, it seemingly opens the door to opportunistic behaviour by the clergy. To balance out its institutional incentives, the Roman Catholic Church must rigorously screen its candidates for the priesthood. Historical evidence supports our hypothesis that the development of the in persona Christi Capitis doctrine was accompanied by marginal increases in the screening of seminarians, which may have been an optimal response to changing historical circumstances. Also consistent with our hypothesis, a cross section of contemporary Christian denominations shows a correlation between a group’s stance on sacramental theology and the strictness of its screening of candidates to religious ministry.

scholarly journals The Concept of Death Penalty in a Pancasila State (Perspective of Official Religion in Indonesia)

2020 ◽  
Vol 2 (2) ◽  
pp. 131
Author(s):  
Maria Anna Muryani ◽  
Noor Rosyida
Keyword(s):  
Death Penalty ◽  
Catholic Church ◽  
Roman Catholic ◽  
Thomas Aquinas ◽  
The State ◽  
Roman Catholic Church ◽  
Comparative Approach ◽  
Conceptual Approach ◽  
Human Right ◽  
Library Research

<p>The death penalty concept  in perspective the official religion in Indonesia is an issue that is worthy of study in line wiht the execution of drug convicts lately. MUI fatwa No.10/Munas VII/MUI/ 14/2005 on the death penalty in a Specific Crime allow the penalty in certain types of criminal  acts. In a latter sent to his congregation, paul chapter 13 yat 1-4 mention about the goverment’s authority to impose penalties for offenders. St. Agustine and Thomas Aquinas assume that the state, in order to achieve common prosperity, can performthe death penalty. St. Agustine assess the death penalty as a way to prevent crime and protect those who are innocent. Buton the other hand the human right activists who joined in contrast, Impartial and Elsam reject the death penalty and the Roman catholic Church and Christians argue that the death penalty should not be carried out because it violates basic human right, namely the righ to life. Therefore, research is the theme of the death penalty in the perspective of the official state religions in the frame Pancasila want to investigate this further on the death penalty in the perspective of religion are officially recognized by the state as defined in the following issues; How does the concept of the death penalty in perspective official religions in Indonesia are contained in their holy book? And How the concept of the death penalty to be reviewed from the perspective of the state ideology Pancasila? This research is a normative juridical or doctrinal research. This study uses several approaches that approach to the concept (conceptual approach), approach to the comparative (comparative approach) and approach to legislation (statute approach). This study was a descriptive analytical method of data collection in the form of a data library (library research) and interviews.</p><p class="IABSSS" align="center">[]</p><p><em>Konsep hukuman mati dalam perspektif agama resmi di Indonesia merupakan sebuah isu yang patut dikaji sejalan dengan pelaksanaan eksekusi mati narapidana narkoba. Fatwa MUI No.10/Munas VII/MUI/14/2005 tentang pidana mati dalam Tindak Pidana Tertentu memungkinkan adanya pidana dalam jenis tindak pidana tertentu. Dalam surat terakhir yang dikirim ke jemaahnya, pasal 13 ayat 1-4 menyebutkan tentang kewenangan pemerintah untuk menjatuhkan sanksi bagi pelanggar. St Agustine dan Thomas Aquinas beranggapan bahwa negara, untuk mencapai kesejahteraan bersama, dapat melaksanakan hukuman mati. St Agustine menilai hukuman mati sebagai cara untuk mencegah kejahatan dan melindungi mereka yang tidak bersalah. Namun di sisi lain para aktivis HAM yang bergabung sebaliknya, Imparsial dan Elsam menolak hukuman mati dan Gereja Katolik Roma dan Kristen berpendapat bahwa hukuman mati tidak boleh dilakukan karena melanggar hak asasi manusia, yaitu hak untuk hidup. Oleh karena itu, penelitian yang mengangkat tema pidana mati dalam perspektif agama resmi negara dalam bingkai Pancasila ingin diteliti lebih jauh mengenai hukuman mati dalam perspektif agama yang diakui secara resmi oleh negara sebagaimana dirumuskan dalam isu-isu berikut; Bagaimana konsep hukuman mati dalam perspektif agama-agama resmi di Indonesia yang dimuat dalam kitab sucinya? Dan Bagaimana konsep hukuman mati ditinjau dari perspektif ideologi negara Pancasila? Penelitian ini merupakan penelitian yuridis normatif atau penelitian doktrinal. Penelitian ini menggunakan beberapa pendekatan yaitu pendekatan konsep (conceptual approach), pendekatan komparatif</em> (comparative approach) <em>dan pendekatan perundang-undangan</em> (statute approach). <em>Penelitian ini merupakan metode pengumpulan data </em><em>deskriptif analitik berupa pustaka data</em> <em>(studi pustaka) dan wawancara.</em></p>

A Question of Interpretation: The Roman Rota and the Theology of Marriage

2006 ◽  
Vol 8 (39) ◽  
pp. 425-437
Author(s):  
Aidan McGrath Ofm
Keyword(s):  
Twentieth Century ◽  
Catholic Church ◽  
Canon Law ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Code Of Canon Law ◽  
Complete Reversal ◽  
The Law ◽  
Roman Catholics ◽  
The Way

Judges need guidance if they are to apply the law in particular circumstances with an even hand. For Roman Catholics, Canon 19 of the 1983 Code of Canon Law provides this guidance by reference to the practice of the Roman Curia and by the constant opinion of learned authors. Useful as these supplementary sources are, they mean that judges have to trust that those responsible for making decisions in the Roman Curia and the learned authors have drawn their conclusions on a sound basis. This study considers what happened when a specific document was misunderstood in the Roman Catholic Church for almost four hundred years. The document, a letter from Pope Sixtus V to his Nuncio in Spain in 1587, responded to a specific query concerning the capacity for marriage of men who had been castrated. The interpretation of the letter defined the Roman Catholic Church's concept of marriage in general and its understanding of the impediment of impotence for four centuries. In the twentieth century, several Roman Catholic judges and canonists refused to take at face value the conclusions offered by other judges and learned authors, and decided to carry out their own analysis of the document in question. This resulted in a complete reversal of the way in which marriage cases were considered by the Apostolic Tribunal of the Roman Rota, and contributed to the emergence of a much richer and more integrated theology of marriage.

Time of Trial

2017 ◽  
Author(s):  
Peter Marshall
Keyword(s):  
Capital Punishment ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Rightful Place ◽  
Royal Supremacy ◽  
The Way

This chapter examines England's reconciliation with the Roman Catholic Church. In an oration in 1554, Reginald Pole, cardinal legate and Plantagenet prince, begged Parliament to remove impediments standing in the way of England taking its rightful place at the heart of a united Christendom. A bill repealing no fewer than nineteen Henrician acts, and nullifying the royal supremacy, was introduced into Parliament in late December and passed on 3 January. The chapter considers how the restoration of capital punishment for heresy led to judicial burning of heretics such as John Hooper, who wrote in one of his last letters from prison: ‘Now is the time of trial to see whether we fear more God or man’. It also discusses the book entitled A Profitable and Necessary Doctrine and concludes with an analysis of the campaign to reclaim the universities for Catholicism.

scholarly journals In persona Christi Capitis: Agency problems when God is the principal

2020 ◽  
Author(s):  
Clara Jace ◽  
Ennio Emanuele Piano
Keyword(s):  
Catholic Church ◽  
Agency Problems ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Credence Goods ◽  
Sacramental Theology ◽  
Historical Evidence ◽  
Optimal Response ◽  
Contemporary Christian ◽  
The Individual

The "in persona Christi Capitis" doctrine of the Roman Catholic Church guarantees the validity of sacraments, irrespective of the morality of the individual priest. While this protects the value of the sacraments as credence goods, it seemingly encourages moral hazard on the part of the clergy. We argue that the adoption of this doctrine by the Roman Catholic Church, when combined with an increase in screening of candidates to the priesthood, may have been an optimal response to changing historical circumstances. The historical evidence supports the hypothesis that the development of the "in persona Christi Capitis" doctrine was accompanied by marginal increases in the screening of priestly candidates by the Roman CatholicChurch. Also consistent with our hypothesis, a crossection of contemporary Christian de-nominations shows a correlation between a group’s stance on sacramental theology and the strictness of its screening of candidates to religious ministry.

Martin Luther’s Sacramental Theology

2016 ◽  
Author(s):  
Gordon A. Jensen
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Sacramental Theology ◽  
The Reformation ◽  
Measuring Stick

Martin Luther’s emphasis on the sacraments as a visible, tactile means by which the justifying action of God is conveyed to the believer brings the pastoral heart of the Reformation into clear focus. As Luther continued to explore how justification, the “first and chief article” (Smalcald Articles 2 in BC 301), was the measuring stick by which all theology is evaluated, he was forced to define and clarify his understanding of the sacraments as a “more than verbal” (Robert W. Jenson, Visible Words: The Interpretation and Practice of Christian Sacraments [Philadelphia: Fortress, 1978], 5) word that proclaims the promises of God and makes those promises a reality. Using this and other, correlated criteria, Luther justifies the reduction in the number of sacraments found in the Roman Catholic Church of his time. The sacramental controversies that arose in the 1520s also force him to shape and clarify the interconnected nature of the sacramental elements, the word, and faith. By 1530, Luther’s sacramental theology had matured and could be defined by the “sacramental unity” between the word, faith, and earthly elements. This sacramental union also provided the foundational basis for his insistence on the efficacy of the sacraments, since this union was intimately connected to God’s promise of the gospel, proclaimed and enacted.

Martin Luther: Prophet to The Church Catholic

1984 ◽  
Vol 37 (3) ◽  
pp. 313-327
Author(s):  
James Atkinson
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Word Of God ◽  
General Acceptance ◽  
Lutheran Church ◽  
Biblical Scholarship ◽  
Lutheran Theology ◽  
Subsequent Rise ◽  
The Church

Controversy forced Luther into a confessional position which history has hardened almost into a kind of denominationalism. The subsequent rise of the ‘Lutheran’ Church, and of ‘Lutheran’ theology, owing to Luther's excommunication and his exclusion from the Roman Catholic Church, have contributed to a general acceptance of this evaluation. Save for a few distinguished Roman Catholic and Protestant scholars, who have worked on the sources and allow Luther to speak for himself, most historians, and certainly the general reader, work on the assumption that Luther is such a ‘confessional’ figure. To find a truer understanding of Luther, of what he was concerned to say to the Church of his day, it is necessary to detach him from this confessional, denominational location by setting him in the Catholic environment in which he was born, in which he was educated, and to which he felt called by God to speak the Word of God. He should be seen as a reformer of a Catholicism which had largely become de-spiritualised and secularised. He offered a reformatio of that which had suffered a de-formatio, and did so for the sake of God, propter deum, as he put it. He sought only to reform a Catholicism which he loved, and to reform it, not as he thought fit, but according to the intent of Jesus Christ and his Apostles, and that on the lines of solid biblical scholarship, authentic tradition and fair argument.

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