scholarly journals Pope Francis’ Renewal of Pastoral Care in the Logic of Mercy

2021 ◽  
Vol 58 ◽  
pp. 301-318
Author(s):  
Ryszard Hajduk
Keyword(s):  
Pastoral Care ◽  
Jesus Christ ◽  
Significant Contribution ◽  
Moral Values ◽  
Beating Heart ◽  
Pope Francis ◽  
Relativistic Approach ◽  
The World ◽  
Human World ◽  
The Church

By showing people mercy, God points to the Church the way to fulfill her saving mission in the world. According to Pope Francis, the renewal of pastoral activity should be carried out in the logic of God’s mercy. As the beating heart of the Gospel, it should be at the center of the message of salvation communicated to people and give shape to pastoral care. The operationalization of the truth about God’s mercy leads pastors to adopt the attitude of going to the periphery of existence, to bring forgiveness and comfort to people wounded by sin, and to be ready to accompany them in achieving full Christian maturity. Their motivation to perform the service in imitation of Jesus Christ, who is the perfect personification of God’s mercy, cannot be weakened by misunderstandings, the disappearance of sin consciousness or a relativistic approach to moral values and principles. Acting in accordance with the logic of mercy, the Church bears witness to her fidelity to God and makes a significant contribution to building a more human world.

Pastoral Bagi Keluarga Dalam Situasi Khusus Menurut Paus Fransiskus Dalam Anjuran Apostolik Amoris Laetitia

2021 ◽  
Vol 3 (2) ◽  
pp. 185-200
Author(s):  
Gerardus Rahmat Subekti
Keyword(s):  
Pastoral Care ◽  
Family Life ◽  
Significant Contribution ◽  
Pope Francis ◽  
The Face ◽  
Families First ◽  
Difficult Situations ◽  
The Church ◽  
Amoris Laetitia ◽  
Crisis Situations

The article deals with pastoral care for family according to Amoris Laetitia. The author’s concern is to discuss the pastoral steps for the families in the face of crisis situations: What kind of pastoral steps can be organized to assist families in crisis situations? This article is based on the study of ecclesial document Amoris Laetitia, a post-synodal apostolic exhortation by Pope Francis addressing the pastoral care of families. First of all, the article describes the basic thoughts of this document, especially those related to the reality and ideals of family life. Then, it shows some practical pastoral thoughts for assisting families in special situations. The results can be a significant contribution for the Church in terms of its important duties and responsibilities in assisting the families today, but also for family pastoral activists. This description concludes that the crisis situation faced by families is not a fact to be constantly regretted, but an opportunity for the Church to show God's mercy to those who are struggling in difficult situations.

scholarly journals Os pobres como boa notícia para a vida da Igreja: as cartas do Papa Francisco para o dia mundial dos pobres | The Poor as Good News to the Life of the Church: Pope Francis’ Letters for the World Day of the Poor

2020 ◽  
Vol 5 (1) ◽  
pp. 96
Author(s):  
Rogério L. Zanini
Keyword(s):  
Jesus Christ ◽  
Good News ◽  
Pope Francis ◽  
Presence Of God ◽  
The Poor ◽  
Good Deed ◽  
The World ◽  
The One ◽  
The Relationship ◽  
The Church

O Papa Francisco instituiu, em 2016, o Dia Mundial dos Pobres. Nos três anos seguintes, emitiu, em cada ano, uma carta-mensagem enfatizando a necessidade de a Igreja colocar os pobres, prediletos de Jesus Cristo, no centro de sua missão. Por um lado, o mundo dos pobres se apresenta com uma multiplicidade de expressões: rostos marcados pelo sofrimento, pelas injustiças sociais, pelos bolsões de pobreza próximos de mansões e sendo repelidos por muros e esquemas de alta segurança. Por outro lado, os pobres, sob o olhar da fé que brota do Deus revelado por Jesus Cristo, são para o cristianismo a presença do próprio Deus na história. Assim, os pobres não são apenas destinatários de uma boa ação, de alguns gestos improvisados de caridade, mas, ao contrário, na relação com os pobres se toca com as mãos a carne de Cristo. Este artigo reflete sobre essas questões a partir das cartas do Papa para o Dia Mundial dos Pobres, tendo como chave-interpretativa o conceito de pobreza fruto da Conferência de Medellín (1968), que se dá em uma perspectiva tríade: pobreza como carência, fruto de injustiças; a pobreza evangélica que precisa ser buscada como lembram os profetas e o próprio Jesus de Nazaré; e pobreza como realidade de solidariedade e missão intrínseca da vida da Igreja.   Abstract Pope Francis established the World Day of the Poor in 2016. Since then, he wrote, each year, a letter-message emphasizing the need for the Church to place the poor, favorites of Jesus Christ, in the center of her mission. On the one hand, the world of the poor presents itself with a multiplicity of expressions: faces marked by suffering, social injustices, areas blighted by poverty living close to mansions and being repelled by walls and high security schemes. On the other hand, the poor, under the sight of faith, which springs from the God revealed by Jesus Christ, are the presence of God Himself in history. Thereby, the poor are not only recipients of a good deed, some improvised gestures of charity, but, on the contrary, in the relationship with the poor, we touch with our own hands the flesh of Christ. This article reflects on those questions, based on the papal letters for the World Day of the Poor, and taking as a hermeneutical key the concept of poverty established in the Medellín conference (1968) in a triad perspective: poverty as a lack and a fruit of injustice; the evangelical poverty that needs to be pursued as the prophets and Jesus of Nazareth remember; and poverty as a reality of solidarity and an intrinsic mission of the Church's life.

Lived Catholicity

2019 ◽  
Vol 3 (1-2) ◽  
pp. 149-163
Author(s):  
Jeffrey S. Kirch
Keyword(s):  
Pope Francis ◽  
The World ◽  
Key Concepts ◽  
Multiple Levels ◽  
The Church

Both Pope Francis and Robert Schreiter recognize that the world has been profoundly affected by conflict, globalization, and the breakdown of relationships on multiple levels. They also assert that the Church must address these situations. The ecclesiologies of both Schreiter and Francis offer effective tools for this work. This article will examine several key, shared concepts within their ecclesiologies. Specifically, their understandings of the missionary nature of the Church and their robust understanding of catholicity prove to be key concepts in the Church's response to a world marred by sin.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals Panorama eclesial com o Papa Francisco

2018 ◽  
Vol 75 (300) ◽  
pp. 990
Author(s):  
Francisco De Aquino Júnior
Keyword(s):  
Landscape Analysis ◽  
Pope Francis ◽  
The World ◽  
The Church

Síntese: A pretensão deste artigo é provocar uma discussão sobre o atual panorama eclesial, fortalecendo e contribuindo com o movimento de renovação ou de conversão eclesial desencadeado pelo papa Francisco e formulado por ele nos termos de “Igreja em saída” para as “periferias do mundo”. Depois de algumas considerações mais gerais sobre a problemática da análise do panorama eclesial, apresenta a novidade que representa Francisco e seu projeto de uma “Igreja em saída para as periferias”, no atual panorama eclesial, e indica alguns desafios e algumas tarefas teológico-pastorais que emergem deste projeto de renovação ou de reforma eclesial. E conclui com uma convocação ao fortalecimento e ao aprofundamento teológico-pastoral deste projeto, não desperdiçando o “tempo de graça” que o Senhor nos concede.Palavras-chave: Conjuntura eclesial. Papa Francisco. Missão da Igreja. Periferias. Teologia.Abstract: The purpose of this article is to provoke a discussion about the current ecclesial panorama, strengthening and contributing to the movement of renewal or of ecclesial conversion triggered by Pope Francis and formulated by him in terms of “the Church on exit” to the “peripheries of the world “. After a few more general considerations on the issue of the ecclesial landscape analysis, the article presents the novelty that Francis and his project of a “Church on exit to the peripheries” represents in the current ecclesial scene, and indicates some challenges and some theological-pastoral tasks that emerge from this project of renewal or of ecclesial reform. It concludes with a call for the strengthening and theological-pastoral deepening of this project, so that the “time of grace” that the Lord is granting us will not be wasted.Keywords: Ecclesial conjuncture. Pope Francis. The Church’s Mission. Peripheries. Theology.

scholarly journals The mercy of God as the foundation of charity of the Church

Diacovensia ◽  
2019 ◽  
Vol 27 (4) ◽  
pp. 637-651
Author(s):  
Wiesław Przygoda
Keyword(s):  
Jesus Christ ◽  
Image Of God ◽  
Church Fathers ◽  
Pope Francis ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
The Bible ◽  
1 John ◽  
The Image Of God ◽  
The Church

Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied God’s Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and God’s beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christ’s disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Church’s mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.

scholarly journals Treća životna dob kao subjekt pastoralnoga djelovanja – mogućnosti i perspektive

Diacovensia ◽  
2018 ◽  
Vol 26 (3) ◽  
pp. 483-504
Author(s):  
Stanislav Šota
Keyword(s):  
Pastoral Care ◽  
Old Age ◽  
Pastoral Work ◽  
Third Age ◽  
Aged People ◽  
The Third ◽  
General Decline ◽  
The World ◽  
Religious Associations ◽  
The Church

Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.

scholarly journals A Covenantal Christology

2011 ◽  
Vol 1 (1) ◽  
Author(s):  
Philip A. Cunningham
Keyword(s):  
Jesus Christ ◽  
Relationship With God ◽  
Son Of God ◽  
The World ◽  
The Church ◽  
Relational Process

One of the major theological questions confronting the post-Nostra Aetate Church is how to relate the Christian conviction in the universal saving significance of Jesus Christ with the affirmation of the permanence of Israel’s covenanting with God. The meanings of covenant, salvation, and the Christ-event are all topics that must be considered. This paper proposes that covenant, understood in a theological and relational sense as a human sharing in God’s life, provides a useful Christological and soteriological perspective. Jesus, faithful son of Israel and Son of God, is presented as covenantally unifying in himself the sharing-in-life between God and Israel and also the essential relationality of God. The Triune God’s covenanting with Israel and the Church is seen as drawing humanity into an ever-deepening relationship with God through the Logos and in the Spirit, with both Israel and the Church having distinct duties in this relational process before God and the world.

Newton, Einstein and Scientific Theology

1972 ◽  
Vol 8 (3) ◽  
pp. 233-250
Author(s):  
Thomas F. Torrance
Keyword(s):  
Jesus Christ ◽  
Human Science ◽  
Francis Bacon ◽  
Space And Time ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
The Church

Everything about us today tells us that we live in a world which will be increasingly dominated by empirical and theoretic science. This is the world in which the Church lives and proclaims its message about Jesus Christ. It is not an alien world, for it is in this world of space and time that God has planted us. He made the universe and endowed man with gifts to investigate and understand it. Just as he made life to produce itself, so he has made the universe with man as an essential constituent in it, that it may bring forth and articulate knowledge of itself. Regarded in this light the pursuit of science is one of the ways in which man exercises the dominion in the earth which he was given at his creation. That is how, for example, Francis Bacon understood the work of human science, as man's obedience to God. Science is a religious duty, while man as scientist can be spoken of as the priest of creation, whose task it is to interpret the books of nature, to understand the universe in its wonderful structures and harmonies, and to bring it all into orderly articulation, so that it fulfils its proper end as the vast theatre of glory in which the creator is worshipped and praised. Nature itself is dumb, but it is man's part to bring it to word, to be its mouth through which the whole universe gives voice to the glory and majesty of the living God.

On Discerning Good Faith from Bad Religion

1972 ◽  
Vol 26 (4) ◽  
pp. 451-468
Author(s):  
Wallace M. Alston
Keyword(s):  
Jesus Christ ◽  
Good Faith ◽  
Historical Events ◽  
Faith Traditions ◽  
The World ◽  
The Church

The preaching function of the ministry marks the church as the holy community of God in the world as it nurtures and reforms the language of faith, traditions the faithful in a Christian past, and reflects on the crucial crises of historical events in the light of Jesus Christ.

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