scholarly journals O możliwości zbawienia poza Kościołem. Wybrane zagadnienia soteriologii św. Augustyna

Vox Patrum ◽  
2014 ◽  
Vol 62 ◽  
pp. 511-539
Author(s):  
Mariusz Terka
Keyword(s):  
No Value ◽  
Common Good ◽  
Human Heart ◽  
The Common Good ◽  
Spiritual Community ◽  
The Common ◽  
Love Of God ◽  
God's Grace ◽  
The Church ◽  
Good Deeds

In Saint Augustine’s teaching, salvation is always an act of God’s grace given to man through the agency of Christ. For this reason, the space of granting this grace is the Church, understood as a component of the structure of totus Christus. The Bishop of Hippo stresses, therefore, the need for belonging to the Church and the importance of baptism in the sanctification and salvation of man, because good deeds done without God’s grace have no value deserving salvation. The Church is, above all, a spiritual community in which a factor decisive to man’s communication with God, besides God’s grace, is primarily the love of God; and what closes up the human heart to this grace is pride. Therefore, aside from the visible community of Christians, there are also those just, who are among the saved. They include also those, who cure the disease of pride with the love of other people and service for the common good.

Theology as Work: The Mandatum and the Rights of Labor

Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 128-134
Author(s):  
Patrick T. McCormick
Keyword(s):  
Academic Freedom ◽  
Working Conditions ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church ◽  
Safe Working

ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.

scholarly journals Luther and Economic Questions

1910 ◽  
Vol 2 ◽  
pp. 131-150 ◽  
Author(s):  
John Alfred Faulkner
Keyword(s):  
Common Good ◽  
Kingdom Of God ◽  
The Other ◽  
Word Of God ◽  
The Common Good ◽  
The Poor ◽  
Special Knowledge ◽  
The Common ◽  
The Church

There are two facts to be borne in mind in regard to Luther's whole attitude to social and economic questions. The first is that ordinarily this was a territory to be confined to experts, in which ministers should not meddle. He believed that a special knowledge was necessary to deal with some of these matters, and that they had better be left to those to whom Providence had assigned them, whether the jurists, those clever in worldly knowledge, or the authorities. The other fact is that the Church after all has social duties, and that Church and clergy must fight flagrant abuses and try to bring in the Kingdom of God on earth. The Church must use the Word of God against sin and sinners, and so by spiritual ministries help the needs of the time. The authorities on their part shall proceed by strict justice against evil doers. But there is another fact here which it is necessary to mention to get Luther's whole attitude, viz., that the State's function is not simply to administer justice, but to secure the general weal. They shall do the very best they can for their subjects, says Luther. “The authorities shall serve their subjects and use their office not petulantly [nicht zu Mutwillen] but for the advancement of the common good, and especially for the poor.” The princes shall give laws which shall limit as far as possible social misery and national dangers. They should listen to the proposals of the Church to this end, and on the ground of wise counsels of churchmen, do away with old laws and make new ones.

Saeculum–Ecclesia–Caliphate: An Eternal Golden Braid

2019 ◽  
pp. 94-107
Author(s):  
Paul J. Griffiths
Keyword(s):  
United States ◽  
Political Thought ◽  
Common Good ◽  
The United States ◽  
Catholic Theology ◽  
The Common Good ◽  
The Common ◽  
The Church ◽  
Catholic Perspective ◽  
Secular State

The secular state, the church, and the caliphate are associations that each hold universal aspirations, at least implicitly. While the universal aspirations of the church and caliphate may be obvious enough, every state seeks dominion over the whole world. (“Secular” describes states that limit their vision to this world, as opposed to the transcendence to which both the church and caliphate appeal.) As an essay in Catholic speculative theology, Griffiths asks two questions: Whether Catholic theology supports or discourages the variety of political orders, and whether these orders could be ranked in terms of goodness from a Catholic perspective? In response to these questions, Griffiths appeals to two aspects of St. Augustine’s political thought: Political rivalries serve the common good; and the principal indicator of the degree to which a state serves the common good is its explicit service to the god of Abraham. The United States (a secular state) is compared with ISIS (an attempted caliphate).

Ecclesiological and Canonical Observations on The Principles of Canon Law Common to the Churches of the Anglican Communion

2012 ◽  
Vol 14 (3) ◽  
pp. 400-407
Author(s):  
Christopher Hill
Keyword(s):  
Canon Law ◽  
Common Good ◽  
The Body ◽  
Body Of Christ ◽  
The Common Good ◽  
The Common ◽  
The Church

In the Archbishop of Canterbury's Foreword to the findings of the Anglican Communion Legal Advisers' Network, Rowan Williams argues that law is a way of securing two things for the common good: equity and responsibility. Law is against arbitrariness and for knowing who is responsible for this or that. Law in the Church is also about equitable life in the communion of the Body of Christ and the mutual obligations of our interdependence. As Convenor of the Legal Advisers' Network, Canon John Rees observes that their work, which emerged as The Principles of Canon Law Common to the Churches of the Anglican Communion, is not a quick fix to the contemporary problems of the Anglican Communion. Nor is it a covert device for the introduction of a universal canon law for the whole Anglican Communion with an aim to impose covenantal sanctions for churches which do not toe the line.

Social Problems, Public Policy, the Church and the Common Good

2016 ◽  
Vol 28 (1) ◽  
pp. 42-63
Author(s):  
D. Eric Schansberg ◽  
Keyword(s):  
Public Policy ◽  
Common Good ◽  
Social Problems ◽  
Effective Means ◽  
Social Institutions ◽  
The Common Good ◽  
The Common ◽  
Political Agents ◽  
American Society ◽  
The Church

From professional pundits to casual observers, there are deep concerns about the state of American society and profound doubts about its future. Political cynicism is ascendant--and yet, the desire for politicians to “do something” remains. What role can public policy have in addressing the largest social problems and their causes? And beyond public policy, what are the potentially effective means in terms of social institutions, including the Church? Although public policy offers some promise, its usefulness is generally exaggerated. Its costs are typically subtle and often ignored. Knowledge of consequences and tradeoffs is insufficient, and the motives of political agents are less than pure. And many dilemmas, by their nature, cannot be ably addressed by politics and policy. In contrast, a resurgence in civil society--particularly the Church--holds more promise. Even in a time of potential “exile,” the Church is called to pursue the holistic welfare of society and enhance the common good.

Deeper Magic: Re-engaging the Virtues in School and Parish

2015 ◽  
Vol 13 (2) ◽  
pp. 215-229 ◽  
Author(s):  
Alison Milbank
Keyword(s):  
Elementary School ◽  
Virtue Ethics ◽  
Common Good ◽  
Modern Society ◽  
Harry Potter ◽  
Approach To Learning ◽  
The Common Good ◽  
Transcendent Reality ◽  
The Common ◽  
The Church

AbstractThis essay argues that modern society lacks a vision of the common good, which prevents education from having an adequate telos or goal. It calls for a restoration of the language of virtue and the ethical tradition of Aristotle and Aquinas. The Anglican parish and the church primary or elementary school are examined as sites where virtue ethics is still active: particularly in the intercessory work of parish prayer, and in the mimetic approach to learning employed with younger children. The article then addresses ways in which these institutions depend upon what C.S. Lewis called ‘deeper magic’ of a transcendent reality, and ways in which the school especially might develop further a pedagogy of the virtues using J.K. Rowling’s Harry Potter stories as exemplars. Finally, it argues for a dimension of the beautiful in a recovery of an education in Christian virtue.

Bill Litigation and the Observance of Sundays and Major Festivals in the Court of King's Bench in the Fifteenth Century

2004 ◽  
Vol 22 (3) ◽  
pp. 619-643 ◽  
Author(s):  
Susanne Jenks
Keyword(s):  
General Practice ◽  
Fifteenth Century ◽  
Middle Ages ◽  
Common Good ◽  
Working Life ◽  
The Common Good ◽  
John The Baptist ◽  
The Common ◽  
Working Day ◽  
The Church

The attitudes of medieval people toward Sundays and Holy Days have always been of interest to historians. They have been studied from at least five different perspectives. Max Levy, for instance, explained how Sunday developed from a day that commemorated Christ's resurrection, but was originally a working day (dies dominica), to a day of worship, contemplation, and rest. Initially no (servile) work was allowed, but exceptions were accepted because of necessity, like harvest work, or because of good intentions, like concern for the common good or for a pious cause. Others looked at the stance of the Church, analyzing the protests against the non-observance of Holy Days as well as the objections raised to the observance of Holy Days from the clergy or from laymen, or concentrated mainly on the work ban and its implications for working life in the Middle Ages. Willard and Haskett studied the observance of Sundays and Holy Days in government departments like the Lower Exchequer or the Chancery to see to what extent the working of the English government was affected. Legal historians, however, have not shown much interest in how the courts observed Sundays and Holy Days, mainly because everything seemed to have been settled since the late thirteenth century. Paul Brand recently stated that it had “clearly become the general practice by the second half of the reign of Edward I for the Common Bench and King's Bench not to sit on Sundays,” or on All Saints Day (1 November), All Souls Day (2 November), the feast of the Purification (2 February), Ascensiontide, and the feast of the Nativity of St. John the Baptist (24 June), all of which fell within term time.

scholarly journals Manuel José Fernández-Vinjoy y Pérez de Penafonte (traductor, canónigo y proyectista)

2017 ◽  
pp. 251
Author(s):  
José Luis Pérez de Castro
Keyword(s):  
Common Good ◽  
Philo Of Alexandria ◽  
The Common Good ◽  
The Common ◽  
Carlos Iii ◽  
The Church

RESUMENDon Manuel José Fernández-Vinjoy y Pérez de Penafonte, natural de Castropol, perteneció a una noble familia asturiana, cursó estudios eclesiásticos, fue clérigo en Madrid y en 1793 se le nombró Canónigo de la Santa Iglesia Catedral de Oviedo, en donde desempeñó diversas funciones, entre otras, las de Contador Racionero Mayor y Menor. En 1794 recibió el honor y título de Caballero de la Orden de Carlos III. Destacamos en este estudio su faceta de humanista, experto conocedor de las lenguas clásicas, culto, riguroso y elogiado traductor de las obras de Filón de Alejandría, de quien introdujo en España tres de ellas (El repúblio más sabio, El héroe estoico o el hombre libre y su Poema sagrado) por ser de utilidad para el bien común, probando que no puede haber verdadera libertad donde no domina la virtud.PALABRAS CLAVECastropol, traductor de Filón de Alejandría, filosofía racional, estoicismo, humanista, Jovellanos, Cabildo ovetense. TITLEManuel José Fernández-Vinjoy y Pérez de Penafonte (translator, canon and designer)ABSTRACTMr. Manuel José Fernández-Vinjoy and Pérez de Peñafonte, native of Castropol, belonged to a noble family from Asturias, he studied ecclesiastics, was a clergyman in Madrid and in 1793 he was appointed Canon of the Holy Cathedral Church of Oviedo, where he performed various functions, among others, those of Mayor and Minor Accountant Prebedery. In 1794 he received the honor and title of Knight of the Order of Charles III. We emphasize in this study his facet of humanist, expert in classical languages, cult, rigorous and praised translator of the works of Philo of Alexandria, of whom he introduced in Spain three of them (The wisest Republican, The stoic hero or the free man and Sacred Poem) for being of utility and for the common good, proving that there can be no true freedom where virtue does not dominate.KEY WORDSCastropol, translator of Philo of Alexandria, rational philosophy, stoicism, humanist, Jovellanos, incumbent of the church from Oviedo.

Method in Ecumenism

2018 ◽  
Author(s):  
William J. Abraham
Keyword(s):  
Common Good ◽  
The Other ◽  
Organic Unity ◽  
The Common Good ◽  
Church Unity ◽  
Messianic Judaism ◽  
The Common ◽  
The Creation ◽  
The One ◽  
The Church

Method can mean either the steps taken to achieve church unity or the principles appropriate to the study of ecumenism. Most ecumenists have sought organic unity; they have hoped that agreement on the issue of authority would further this end. This turned out to be impossible, and recently there has been a shift from epistemology to pneumatology. This shift allows for a third option beyond the claims of Catholicism and Orthodoxy, on the one hand, and Magisterial Protestantism, on the other, as regards ecclesial continuity. We can think of the creation of the church as the reinstantiation of primitive Christianity in the wake of Pentecost. Messianic Judaism provides telling warrant for pursuing this option. This shift also provides fresh hope for ecumenism by moving beyond conciliar conversations about doctrine, and calling instead for gift-sharing—that is, the realistic sharing of what we actually think are gifts for the common good.

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