scholarly journals Rediscovering the Liturgy - a Solution to the Spiritual Crises of Today’s Consumerism?

2017 ◽  
Vol 9 (2) ◽  
pp. 315-329
Author(s):  
Ciprian Streza
Keyword(s):  
Religious Life ◽  
Individual Life ◽  
Spiritual Tradition ◽  
Human World ◽  
Secular Society ◽  
The Individual ◽  
Religious Elements ◽  
The Church

Abstract The post-modern secular society is questioning all traditional Christian values in an attempt to create a new kind of religious life and through the transformation of old religious elements in something else than religion. This new “religious life” is characterized by a process of an overall re-shaping of the whole human world through re-absorption, re-melting and re-elaboration of everything it ever carried in it for thousands of years of Christianity legacy. In such a situation and context, in order to be relevant and survive in a secularist and pluralist society, the Church must first and foremost concentrate on its liturgical life, on its rich Christian spiritual tradition. Only if the Liturgy becomes again the source of all theological expression, as well as of the individual life of each Christian, then the response of the Church to all the problems of modernity will be a living, profound, personal and relevant one.

scholarly journals The religious vow of poverty in relation to an issue of ecclesiastical goods

2014 ◽  
Vol 57 (1) ◽  
pp. 53-78
Author(s):  
ARKADIUSZ DOMASZK
Keyword(s):  
Canon Law ◽  
Daily Life ◽  
Religious Life ◽  
Spiritual Values ◽  
Fundamental Idea ◽  
Religious Law ◽  
Material Goods ◽  
The Individual ◽  
The Church

 Religious life is a testimony of faith and trust in God. It also proves the possibility of living and breathing spiritual values and having a healthy distance to the possession of material goods. A religious profession, which is very complex, causes consequences specified in canon law. A religious vow of poverty excludes religious’ independence in making various decisions, which could have reference to material goods. The subordination also concerns daily life of the community and the individual religious. The fundamental idea of the vow of poverty is common for professed temporarily, as well as perpetually. The distinction may result from different traditions of institutes.Religious institutes are public legal persons in the Church, therefore material goods belonging to them are according to canon law, ecclesiastical goods. In this context, there is an issue of relation between individual religious and Church property. When a particular religious holds a variety of functions and offices all the more his decisions relate to Church property. This applies mainly to religious superiors and stewards. Then, everything that a religious acquires or receives as: salary, donation, allowance or insurance, etc. is handed over to the institute, so at the same time becomes Church property. The decisions that he should or could take, and apply to assets held before the beginning of religious life, could potentially enrich the goods of the institute - only when his instructions concern waiving goods for the institute. Also it is applicable if his income from the property is donated to the order. Own religious law regulates matters of a relation between religious and material goods religious relations to material goods in detail.

scholarly journals The Church and Social Dimension of the Personality

2020 ◽  
pp. 48-65
Author(s):  
Михаил Степанович Иванов
Keyword(s):  
Human Person ◽  
Social Dimension ◽  
Social Structures ◽  
Scientific Interest ◽  
Church Community ◽  
Church And Society ◽  
Secular Society ◽  
Characteristic Features ◽  
The Individual ◽  
The Church

Поводом к написанию статьи послужил наблюдающийся в последнее время возросший научный интерес к человеческой личности. Поскольку одним из главных условий становления личности является ее пребывание в общении, в статье рассматриваются условия и возможности такого общения в церковной общине и в светском обществе. Одновременно анализируются характерные черты обеих общественных структур, особенности церковного и светского понимания личности и возможности взаимодействия Церкви и общества в решении проблем воспитания подлинной личности. The reason for writing this article was the growing scientific interest in the human person observed recently. Since one of the main conditions for the formation of a personality is its stay in communication, the article examines the conditions and possibilities of such communication in the church community and in secular society. At the same time, the author analyzes the characteristic features of both social structures, the peculiarities of the ecclesiastical and secular understanding of the individual and the possibility of interaction between the church and society in solving the problems of educating a true personality.

scholarly journals Uniform reflections of the post-Florentine 20th anniversary in the church-religious life of the Polish-Lithuanian-Russian region

2001 ◽  
pp. 45-61
Author(s):  
Vitaliy Volodymyrovych Shevchenko
Keyword(s):  
Religious Life ◽  
Legal Basis ◽  
Common View ◽  
Spiritual Leader ◽  
Russian Region ◽  
20Th Anniversary ◽  
The Individual ◽  
Catholic Churches ◽  
The Church

Despite the universal status of the Ferrara-Florentine Cathedral, the union of the Orthodox and Catholic Churches approved by him provoked ambiguous, but often very negative reactions. This is especially true of the Orthodox East, where the idea of ​​inter-church unification ages in a row was subjected to devastating criticism, and in cases of real attempts to introduce the union, there was a strong resistance from the individual zealots of the Byzantine Orthodoxy and their supporters. An exception to this rule was not the Orthodox Russia, the spiritual leader of which and the believer, and subsequently the researchers of various fields of humanitarian knowledge, did not reach a common view on the canonicality of the Ferrara-Florence Union, and thus the legal basis for its introduction.

scholarly journals Post-secular religious practices entering traditional religion

2012 ◽  
Vol 24 ◽  
pp. 274-288
Author(s):  
Urszula Pękala
Keyword(s):  
Catholic Church ◽  
Traditional Religion ◽  
Traditional Church ◽  
Secular Culture ◽  
Traditional Religions ◽  
Complex Interactions ◽  
Spiritual Tradition ◽  
Last Stage ◽  
Religious Elements ◽  
The Church

Nowadays we can observe complex interactions between the religious and secular spheres. Several different processes take place simultaneously: the traditionally religious elements function in the secular sphere as if they were part of secular culture; elements of the secular sphere build a specific kind of post-secular religiosity; finally, this post-secular religiosity influences traditional religions. This article focuses on the last stage of these changes. The author's purpose is to describe and interpret the practices we can observe. Because of the complexity of this issue, the analyses are limited to examples taken from the Catholic Church in Germany, where this process seems to be as popular as it is paradoxical. Catholicism realises that the post-secular forms of religiosity are very popular and that many people choose them instead of the traditional Church. It could offer them spirituality based on ages of experience. But instead of making its own spiritual tradition competitive on the spiritual market, Catholicism seems to offer Christianised post-secular goods, or its own traditional elements represented in a secularised form. It seems difficult to predict how it will all end. However, we observe an interesting encounter and interaction between an ‘old’ religion and a new religiosity, which will certainly have impact on further presence of the Church in the society.

Ukrainian community life of believers

2008 ◽  
pp. 110-134
Author(s):  
Pavlo Yuriyovych Pavlenko
Keyword(s):  
Religious Life ◽  
Main Task ◽  
Community Life ◽  
Religious Activity ◽  
Existence Of God ◽  
Religious System ◽  
Real Presence ◽  
The Status ◽  
Intimate Relations ◽  
The Individual

The cornerstone of any religion is its anthropological concept, which seeks to determine the essential orientations of man, to outline the ideological framework of its existence, to represent the idea of ​​its essence, purpose in earthly life. The main task of the religious system is the act of involving and subordinating man to the spiritual divine realm as the realm of the transcendental existence of God. Belief in the real presence of the latter implies a new understanding of oneself, which ultimately leads the religious individual to the desire to be involved in this transcendental existence, to have intimate relations with him, to have a consciousness inherent in God. Note that in this context, all human being is interpreted as a certain arena for this realization. Therefore, the religious life of the individual acquires the status of religious activity.

Summary

1998 ◽  
pp. 90-91
Author(s):  
Editorial board Of the Journal
Keyword(s):  
Religious Life ◽  
Religious Studies ◽  
Language And Literacy ◽  
The Church

In the first section “Scientific Reports and Notes” of the Bulettin there are published the papers by V. Suyarko “The Humanistic Mission of the Religious Studies”, O. Buchma “Personality, Society, Religion: the Spiritual Transformations on the Edge of the Millenium”, T. Gorbachenko “The Language and Literacy as the Components of the Church-Religious Life of the Christians”, G. Nadtoka “The Orthodox Monasteries in Ukraine of the 1900-1917”.

The “individual” in Johann Friedrich Overbeck’s and Franz Liszt’s Seven Sacraments

2013 ◽  
Vol 54 (4) ◽  
pp. 339-356
Author(s):  
Dolores Pesce
Keyword(s):  
Nineteenth Century ◽  
Franz Liszt ◽  
Individualized Treatment ◽  
Sacred Art ◽  
The Individual ◽  
Individual Voice ◽  
Emotional Effects ◽  
The Church

In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.

The Free Responsible Action of the Individual

2018 ◽  
Author(s):  
Michael P. DeJonge
Keyword(s):  
The Novel ◽  
Extreme Situation ◽  
The Third ◽  
Third Phase ◽  
Responsible Action ◽  
Action Type ◽  
Two Phases ◽  
The Individual ◽  
The Church

If, as Chapter 12 argues, much of Bonhoeffer’s resistance thinking remains stable even as he undertakes the novel conspiratorial resistance, what is new in his resistance thinking in the third phase? What receives new theological elaboration is the resistance activity of the individual, which in the first two phases was overshadowed by the resistance role played by the church. Indeed, as this chapter shows, Bonhoeffer’s conspiratorial activity is associated with what he calls free responsible action (type 6), and this is the action of the individual, not the church, in the exercise of vocation. As such, the conspiratorial activity is most closely related to the previously developed type 1 resistance, which includes individual vocational action in response to state injustice. But the conspiratorial activity differs from type 1 resistance as individual vocational action in the extreme situation.

scholarly journals The Impact of the Church–State Model for an Effective Guarantee of Religious Freedom: A Study of the Peruvian Experience during the COVID-19 Pandemic

Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 40
Author(s):  
Susana Mosquera
Keyword(s):  
Religious Freedom ◽  
Current Crisis ◽  
Dual Nature ◽  
Legal Model ◽  
The Individual ◽  
The Right ◽  
Institutional Guarantee ◽  
The Impact ◽  
Individual Dimension ◽  
The Church

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.

The Political Theory of the Disruption

1916 ◽  
Vol 10 (3) ◽  
pp. 437-464 ◽  
Author(s):  
Harold J. Laski
Keyword(s):  
Political Theory ◽  
Political Authority ◽  
The State ◽  
The Political ◽  
The Reformation ◽  
Secular Society ◽  
The One ◽  
Definition Of ◽  
Political Principles ◽  
The Church

“Of political principles,” says a distinguished authority, “whether they be those of order or of freedom, we must seek in religious and quasi-theological writings for the highest and most notable expressions.” No one, in truth, will deny the accuracy of this claim for those ages before the Reformation transferred the centre of political authority from church to state. What is too rarely realised is the modernism of those writings in all save form. Just as the medieval state had to fight hard for relief from ecclesiastical trammels, so does its modern exclusiveness throw the burden of a kindred struggle upon its erstwhile rival. The church, intelligibly enough, is compelled to seek the protection of its liberties lest it become no more than the religious department of an otherwise secular society. The main problem, in fact, for the political theorist is still that which lies at the root of medieval conflict. What is the definition of sovereignty? Shall the nature and personality of those groups of which the state is so formidably one be regarded as in its gift to define? Can the state tolerate alongside itself churches which avow themselves societates perfectae, claiming exemption from its jurisdiction even when, as often enough, they traverse the field over which it ploughs? Is the state but one of many, or are those many but parts of itself, the one?

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