scholarly journals Massa e minorias, uma única Igreja

2000 ◽  
Vol 60 (237) ◽  
pp. 76
Author(s):  
Antônio Alves de Melo
Keyword(s):  
Present Article ◽  
Holy Spirit ◽  
Human Condition ◽  
Church Membership ◽  
Ordinary People ◽  
The Holy Spirit ◽  
Concentric Circles ◽  
The Difference ◽  
The Masses ◽  
The Church

A Igreja deve ser aberta à massa ou acolher apenas minorias? Esta é a pergunta que inspira o presente artigo. Em resposta a ela, o autor entra numa série de questões; massa e minorias como componentes da condição humana; a acolhida, o espaço e a compreensão histórica para a pertença da massa e das minorias à Igreja; a relatividade da diferença entre o herói, o santo, o gênio e as pessoas comuns; o fundamento desta relatividade na vocação universal à santidade. Da pertença da massa e das minorias à Igreja se origina a figura da Igreja composta de círculos concêntricos a se movimentarem irregularmente em relação ao centro, que é Jesus Cristo presente no Espírito. A pertença à Igreja se dá através de uma grande diversidade de realizações, o que desafia a ação pastoral a uma maior elasticidade e a uma maior criatividade, de modo que massa e minorias sejam atingidas por ela. A pastoral de massa no Brasil requer, de modo particular, a articu-lação entre as redes de comunidades e o catolicismo popular.Abstract: Must the Church be open to the masses or welcome only minori- ties? This question inspires the present article. In oíder to answer it, the Autor addresses a series of subjects: masses and minorities as components of human condition; the welcome, the space and the historical understandingfor the Church membership of masses and minorities; the relativity of the difference between the heroe, the saint, the genius and ordinary people; the rootedness of this relativity in the universal call to holiness. From the Church membership of the masses and minorities arises the image of a Church made up of concentric circles that move irregularly in relation to the center, which is Jesus Christ present in the Holy Spirit. Church membership happens through many different forms; and this challenges the pastoral work to a greater resilience and a greater creativity, so that masses and minorities be attained by this work. The pastoral of masses in Brazil requires particularly an articulation between the networks of communities and popular catholicism.

The Anamneses and Institution Narrative in the Liturgy of Apostolic Constitutions Book VIII

1958 ◽  
Vol 9 (1) ◽  
pp. 1-7
Author(s):  
W. E. Pitt
Keyword(s):  
Holy Spirit ◽  
Comprehensive Theory ◽  
Book Viii ◽  
The Holy Spirit ◽  
Christian Worship ◽  
True Description ◽  
The Difference ◽  
Eucharistic Prayer ◽  
The Church

More than one comprehensive theory of liturgical history has made much of the difference between the eucharistic prayer in the Apostolic Tradition of St. Hippolytus and that described in the Catecheses of St. Cyril of Jerusalem. The former consists of a thanksgiving for creation and redemption through Christ, leading to an institution narrative, and followed by an anamnesis and an epiclesis, in which, however, the descent of the Holy Spirit upon the oblation is asked for, not to convert it, but to join the Church in one. The latter consists of a ‘preface’ (which is not a thanksgiving, although the opening dialogue suggests that it will be) and sanctus, followed at once by a fully consecratory epiclesis, and intercessions. It is true that scholars of former generations thought that the prayer described by St. Cyril was, in fact, a fully developed prayer of the Syro-Byzantine type, and that St. Cyril only commented on certain paragraphs of it. It was natural to think so when it was believed that the liturgy of Apostolic Constitutions VIII, which contains the oldest known prayer of this type, was the work of St. Clement of Rome and a true description of apostolic practice; but it will hardly do to-day, when we know that Apostolic Constitutions was written several years later than St. Cyril's Catecheses. Besides, St. Cyril describes the prayer in considerable verbal detail, a procedure which is not easy to reconcile with the omission of whole paragraphs. Nor will it do to say that he comments upon the institution narrative elsewhere; he could scarcely explain the Eucharist to catechumens without doing so, but that hardly explains how, after mentioning and explaining the various choirs of angels who sing the sanctus, he could pass over the thanksgiving for creation and redemption, institution narrative, and anamnesis without a word, and expect an audience of people who were new to Christian worship to be able to follow the prayer as a result. And it would be a strange coincidence if the parts omitted by St. Cyril were just those which are in the Apostolic Tradition.

scholarly journals Adam Pastor, Antitrinitarian Antipædobaptist

1917 ◽  
Vol 5 ◽  
pp. 73-99 ◽  
Author(s):  
Albert Henry Newman
Keyword(s):  
Sixteenth Century ◽  
Holy Spirit ◽  
Church Membership ◽  
Christian Faith ◽  
Infant Baptism ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Traditional Doctrine

The intellectual, social, and religious upheaval of the fifteenth and sixteenth centuries of which the Renaissance and the Protestant Revolution were phases, along with the decidedly skeptical tendency of the Scotist philosophy which undermined the arguments by which the great mysteries of the Christian faith had commonly been supported while accepting unconditionally the dogmas of the Church—together with the influence of Neoplatonizing mysticism which aimed and claimed to raise its subjects into such direct and complete union and communion with the Infinite as to make any kind of objective authority superfluous:—all these influences conspired to lead many of the most conscientious and profoundly religious thinkers of the sixteenth century to reject simultaneously the baptism of infants and the traditional doctrine of the Trinity. Infant baptism they regarded as being without scriptural warrant, subversive of an ordinance of Christ, and inconsistent with regenerate church membership. Likewise the doctrine of the tripersonality of God, as set forth in the so-called Nicene and Athanasian creeds, involving the co-eternity, co-equality and consubstantiality of the Son with the Father and the personality of the Holy Spirit, they subjected to searching and fundamental criticism.

Veni Cinderella Spiritus!

2001 ◽  
Vol 10 (1) ◽  
pp. 65-80
Author(s):  
Myk Habets
Keyword(s):  
Present Article ◽  
Holy Spirit ◽  
Critical Reflection ◽  
Roman Catholic ◽  
The Holy Spirit ◽  
Charismatic Renewal ◽  
The Church

AbstractThrough a brief survey of developments in the doctrine of the Holy Spirit over recent years an obvious theological convergence is being witnessed between the Roman Catholic and Pentecostal traditions. Both traditions offer a form of sacramental pneumatology, both tie the Spirit to the Church and both traditions have been impacted by the charismatic renewal. This present article seeks to survey some of these similarities and offer some critical reflection on them, arguing that ultimately there is little to keep these two traditions apart.

scholarly journals Symbolika księżyca w Enarrationes in psalmos św. Augustyna

Vox Patrum ◽  
2018 ◽  
Vol 69 ◽  
pp. 735-753
Author(s):  
Brunon Zgraja
Keyword(s):  
Present Article ◽  
Holy Spirit ◽  
Body Of Christ ◽  
Human Being ◽  
The Moon ◽  
Self Sufficiency ◽  
The Holy Spirit ◽  
Human Thinking ◽  
Enarrationes In Psalmos ◽  
The Church

The present article proves that Augustine, explaining in Enarrationes in Psal­mos the texts of Psalms, does not treat references occurig in them, to the moon merely as a part of the descriptions of beauty of the created world, but tries to perceive in it a hidden meaning, the disclosure of which serves the interpreation of different theological questions. For the bishop of Hippo, the moon is a meta­phor of God the Creator, of Christ, of the Church and of the human being. With reference to God the Creator, the moon is to remind Christians, that God creating everything as being good and beautiful, He himself is the Good and the Beauty. Furthermore, the motive of the moon is to point to God’s self-sufficiency, his freedom and independence. The moon as metaphor of Christ, in turn, allows to perceive in Him the true God who, through the event of Incarnation, revealed to the human being the eternal plan of salvation. The ecclesiological dimension of the symbolism of the moon, however, introduces the concept of the beginnings of the Church, points out to its persecutions and to the presence of sinful people in it. What’s more, the moon-Church is the mystical Body of Christ and Christi s its Head. It is, furthermore, a Glorious Church that will be reigning with Christ for ever. Through the antropological dimension of the figure of the moon, Augustine exposes to the listeners of his sermons the truth about human fragility, corporality and mortality, moral inconstancy and a necessity for gaining more and more per­fection with the suport of the Holy Spirit. The moon is salso to direct the human thinking at the truth of resurrection.

Tradition

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Vatican Ii ◽  
World Council Of Churches ◽  
Christian Life ◽  
Joint Declaration ◽  
The Social ◽  
The Holy Spirit ◽  
World Council ◽  
The Difference ◽  
Roman Catholics

This book opens by establishing the substantial convergence in reflection on Christian tradition proposed by a 1963 report of the Faith and Order Commission (of the World Council of Churches) and the teaching of Vatican II (1962–5). Despite this ecumenical consensus, in recent years few theologians have written about tradition, and none has looked to the social sciences for insights into the nature and functions of tradition. Drawing above all on sociologists, this work shows the difference that tradition makes in human and religious life. In the light of the divine self-revelation that climaxed with Jesus Christ, the central characteristics of tradition are set out: in particular, its relationship to and distinction from culture. The risen Christ himself is the central Tradition (upper case) at the heart of Christian life. All the baptized faithful, and not merely their ordained leaders, play a role in transmitting tradition. The ‘sense of the faithful’ amounts to a ‘sense of the tradition’. The essential, if invisible, agent of tradition remains always the Holy Spirit. Scripture and tradition function in mutual dependence, as shown by the emergence of the creeds, the image of Christ as the New Adam, and the doctrine of justification (on which a 1999 joint declaration shows substantial agreement now reached by Lutherans, Roman Catholics, and others). The full context of Christian life and history focuses the relationship between Scripture and tradition. The book deals with the challenge of discerning and reforming particular traditions. A closing appendix shows how modern studies of memory—above all, collective memory—can illuminate ways in which tradition works to maintain Christian identity and continuity.

Eating with penitence: An essay on the local church eating responsibly

2020 ◽  
Vol 117 (4) ◽  
pp. 453-463
Author(s):  
David W. Priddy
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Local Church ◽  
Industrial Agriculture ◽  
Specific Program ◽  
The New Testament ◽  
The Holy Spirit ◽  
Local Congregations ◽  
Ecological Concern ◽  
The Church

In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.

Yahweh, Women, and the Trinity

1975 ◽  
Vol 32 (3) ◽  
pp. 234-242
Author(s):  
Jay G. Williams
Keyword(s):  
Holy Spirit ◽  
New Age ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Church ◽  
The Trinity

“Might it not be possible, just at this moment when the fortunes of the church seem to be at low ebb, that we may be entering a new age, an age in which the Holy Spirit will become far more central to the faith, an age when the third person of the Trinity will reveal to us more fully who she is?”

The Church and the Development of Doctrine

2004 ◽  
Vol 13 (1) ◽  
pp. 57-77 ◽  
Author(s):  
Simon Chan
Keyword(s):  
Holy Spirit ◽  
Special Role ◽  
Healthy Development ◽  
The Public ◽  
Public Square ◽  
Living Body ◽  
Living Tradition ◽  
The Holy Spirit ◽  
Third Person ◽  
The Church

AbstractDoctrines are the authoritative teachings of the Church, yet the modern church is hampered by its inability to speak authoritatively even to its own members on matters of doctrine. One reason is that doctrines are widely perceived as archaic and fixed formulations with little significance for the present day. True doctrines, in fact, are constantly developing as the Church moves towards eschatological fulfillment. Yet for doctrines to develop properly there needs to be a proper ecclesiology. The Church is not an entity that God brought into being to return creation to its original purpose after the Fall; rather, the Church is prior to creation, chosen in Christ before the creation of the world (Eph. 1.4). It is a divine-humanity, ontologically linked to Christ the Head. It is the living Body of Christ, the totus Christus.Within the continuing life of prayer and worship, the Church’s doctrines are re-enacted, renewed and developed. These acts constitute the ecclesial experience or the living tradition. The living tradition is the transmission and development of the gospel of Jesus Christ in the on-going practices of the Church through the power of the Holy Spirit. The coming of the Spirit upon the Church at Pentecost is not just to enable the Church to preach the gospel but to constitute the Church as part of the gospel itself. That is to say, the gospel story includes the story of the Spirit in the Church. The third person of the Godhead is revealed as such in his special relation to the Church. The Church, therefore, could be called the ‘polity of the Spirit’, that is, the public square in which the Spirit is especially at work to bring God’s ultimate purpose to fulfillment. There is, therefore, no separation between ecclesiology and pneumatology. They are necessary for maintaining the living tradition and ensuring the healthy development of doctrine until the Church attains unity of the faith. Pentecostals who see the Pentecost event as the distinctive mark of their identity have a special role to play: by becoming more truly catholic in their ecclesiology, they become more truly Pentecostal. This accords well with their early ecumenical instinct.

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