scholarly journals EPISCOPUL ȘI / SAU RECEPTAREA SOBORNICEASCĂ A KATHOLICITĂȚII (ΚΑΘΟΛΙΚΉ) BISERICII

2021 ◽  
Vol 2 (3) ◽  
pp. 39-45
Author(s):  
Adrian D. COVAN ◽  

In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.

2021 ◽  
Vol 7 (13) ◽  
pp. 24-30
Author(s):  
Adrian D. COVAN ◽  

In the Symbol of Faith, we profess that the Church is Catholic. Therefore, we can understand this catholicity in several ways. First of them, the Church is catholic because it proclaims the apostolic faith in its entirety; she is the place where we meet Christ in his sacraments and receive the spiritual gifts needed to grow in holiness together with our brothers and sisters. The Church is also catholic because its communion embraces the whole human been, and she is sent to bring to the entire world the joy of redemption. Not eventually, the Church is catholic because it reconciles the wonderful diversity of God’s gifts to build up His People in love, unity and harmony.


1838 ◽  
Vol 5 (9) ◽  
pp. 1-60

Henry Thomas Colebrooke, the subject of this memoir, was born in London, on the 15th. June, 1765, and was the youngest of seven children. His father, Sir George Colebrooke, Baronet, was for many years chairman of the East India Company.As a boy, he was of a quiet retired disposition, seldom mixing in any of the usual amusements of childhood, and was distinguished at an early age among his brothers and sisters for his extreme fondness for reading. In allusion to this, he used to say to them, that by his habits and tastes he was best fitted for the profession of a clergyman, and expressed a strong desire to his father that he might be placed in the church.


2002 ◽  
Vol 11 (1) ◽  
pp. 53-69
Author(s):  
Benny Aker

AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.


2014 ◽  
Vol 57 (4) ◽  
pp. 13-35
Author(s):  
DOMINIQUE LE TOURNEAU

The faithful have the native right o proclaiming the faith, right which concerns first of all the whole Church, as it was reminded by the II Vatican Council. As far as the faithful are concerned, this duty-right is connected with can. 210 about sanctity of life and can. 225 §1 on working to expand the divine message of salvation throughout the entire world. The Author deals also with the notion of proselytism, which is not always correctly understand.Part II of the present work present “the actors of apostolate”. To exercise their function in the Church and in the world, their right to associate must be recognized and protected so that they be able to do individual apostolate, which does not prevent them from participating in the apostolate organised by the hierarchy of the church. Canon 211 appears to be an essential norm in the Code, and is a direct consequence of secularity of lay people. Anyway, the faithful are subject to a certain control by the diocesan bishop as moderator of the entire ministry of the Word (can. 756 § 2).Concluding, the Author deplore that a true protection of the rights of the faithful is still largely missingin the church.



2016 ◽  
Vol 50 (2) ◽  
Author(s):  
Hennie Goede

Churches experience tension between the ministry needs of younger and older generations in the congregation. A focus on either one or the other brings polarisation in congregations between younger and older members. The profile of the Early Church as sketched in the New Testament, however, draws a picture in which both younger and older generations are ministered. This study investigates texts from the New Testament philologically which sketch this picture and attempts to draw conclusions therefrom which can provide possible solutions to the tension between the ministry needs of younger and older generations in congregations. From this philological study it appears among others that the congregation must consist in its nature of younger and older members and that ministry practices must do justice to both groups. They are indeed all part of the household of God and thus spiritual brothers and sisters of one another. A healthy relationship between younger and older generations in the church is built on reciprocal respect, love, humility, and willingness to serve. When congregations implement these aspects and others in their ministry practices, they move closer to the New Testament image of a church in which both young and old believers have a place to serve and to be served.Keywords: New Testament; younger and older generations; philological study


2017 ◽  
Vol 51 (2) ◽  
Author(s):  
George Lotter ◽  
Timothy Van Aarde

This article is dedicated to Professor Sarel van der Merwe as missiologist and what he had done for the cause of the missio Dei in South Africa. The role of the laity in the missio Dei was one of the most significant developments followed by most church denominations. The priesthood of believers was the reformational perspective rediscovered by Martin Luther. The reformed tradition rediscovered the role of the laity in missions, which the Baptist church tradition has now developed most extensively in terms of missions. The Catholic Church has recognised the apostolicity of the laity in a decree called ‘Apostolicam Actuositatem’ at the Second Vatican Council in response to the crises of the church. The charismatics gave recognition to the role of the laity through the spiritual gifts of each believer. The role of the laity and of the priesthood of believers has its biblical precedent and foundation in 1 Peter 2:5, 9 and Ephesians 4:1–16. The contribution of Ephesians is that it provides the church with a missional mandate for the ordinary believer to participate in the missio Dei –, a mandate that has to be rediscovered in every age. The priesthood of believers provides an orientation for a biblical missional ecumenism. 


Pneuma ◽  
1988 ◽  
Vol 10 (1) ◽  
pp. 26-35 ◽  
Author(s):  
Jean-Jacques Suurmond

AbstractAs yet, neither Pentecostalism nor the charismatic renewal has produced a consistent theology involving the whole of life. In this article, I hope to show how the spiritual gifts (charisms), poured out on the Church, entail the challenge to manifest the universal reign of Christ. By anticipating the end of creation in which God will become "all in all," his eschatological reign promotes already in the present an ecological unity in diversity.


2016 ◽  
Vol 2 (1) ◽  
pp. 491
Author(s):  
Bianca R Van Graan ◽  
Johan Van der Merwe

<b>The relevance of church discipline</b> <br /> In 2004 the General Synod of the Dutch Reformed Church gave an order that an investigation should be done regarding the implementing of church discipline (repeated in 2007 and 2011). There is a need for re-evaluating church discipline and developing a new understanding thereof. This article argues that church discipline is necessary, if the church is serious about protecting the holiness of God and the church. Church discipline should thus be understood, not as punishment, but as brothers and sisters helping each other lovingly to obey God’s orders and to maintain and protect the holiness of God and of His church.


1917 ◽  
Vol 10 (38) ◽  
pp. 154
Author(s):  
T. W. E. Drury ◽  
H. J. Wotherspoon
Keyword(s):  

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