scholarly journals A “Liturgical Mysticism of Open Eyes”: Johann Baptist Metz, Caryll Houselander, and Pandemic Liturgy

Religions ◽  
2021 ◽  
Vol 12 (9) ◽  
pp. 685
Author(s):  
Samantha Slaubaugh
Keyword(s):  
Human Life ◽  
Liturgical Theology ◽  
Social Lives ◽  
Christian Communities ◽  
Johann Baptist Metz ◽  
Theological Vision ◽  
The Church

The German theologian Johann Baptist Metz (1928–2019) called for a spirituality that sees more suffering, not less, the more liberated it is; he has described this as a “mysticism of open eyes.” This theological vision involves all people, living and dead, becoming free to stand as subjects before God. Caryll Houselander (1901–1954), an English author, developed a liturgically infused mysticism focused on seeing Christ in each person. Her vision of Christ in others was rooted in creatively portraying the particularities of human life in the great “rhythm” of the Christ-life lived in the Mystical Body and expressed in the liturgy. This article proposes that juxtaposing these two authors reveals a “liturgical mysticism of open eyes,” playing off Metz’s initial phrasing. The work of Metz and Houselander together presents a fruitful liturgical theology for Christian communities during and in response to the pandemic as they engage questions of suffering, justice, and responsibility. By rooting our decisions about liturgical and social lives in a “liturgical mysticism of open eyes,” the church may remain rooted to a liturgical spirituality, while also recognizing and being open to the suffering of individuals and communities while liturgies are altered, moved online, or postponed altogether.

Baptism in Martin Luther’s Theology

2017 ◽  
Author(s):  
Kirsi Stjerna
Keyword(s):  
Nervous System ◽  
Religious Experience ◽  
Human Life ◽  
16Th Century ◽  
Sacramental Theology ◽  
Christian Community ◽  
Christian Communities ◽  
The Impact ◽  
The Church

Baptism opens a window to the heart of Martin Luther’s 16th-century theology. It offers a perspective for how Luther understands the impact of grace and its channels, as well as the nature of justification in an individual’s life. In his teaching about baptism, Luther demonstrates the vital working of the Word and lays a foundation for a Word-centered and faith-oriented spirituality. With baptism, Luther articulates his vision for the purpose of the Church and the rationale for sacraments. Baptism reveals different sides of the theologian: one who argues with a zeal on the “necessity” of baptism and its meaningful God-mandated practice in Christian communities and another who imagines God’s saving grace too expansive to be limited to any ritual. The apparent tensions in Luther’s articulation can be understood from his overlapping agendas and different audiences: in his baptismal talk, Luther is both processing his own Angst about salvation and negotiating his developing position in relation to the medieval sacramental theology and other emerging reform solutions. While feistily refuting his opponents, he is also speaking from his personal religious experience of being as if reborn with the encounter of the Word of grace and passionately extrapolating his most foundational conviction: God’s unconditional promise of grace as the ground of being for human life, given to humanity in the Word. The matter of baptism leads to the roots of different Christian “confessional” traditions. The format of the ritual has generated less anxiety than differing theological opinions on (1) the role of faith in the validity of baptism, and (2) the effects of baptism in one’s life. Whether infant or adult baptism is favored depends on whether baptism is primarily understood as a sign of faith, a cause of forgiveness and transformation, or an initiation into the Christian community—or all of the above. Baptism is at the center of Luther’s theological nervous system; it connects with every other vital thread in the theological map. Baptism is a mystery and a matter of faith; it calls for a philosophical imagination and mystical willingness to grasp the questions of reality beyond what meets the eye. “I study it daily,” Luther admits in his “Large Catechism.” “In baptism, therefore, every Christian has enough to study and practice all his or her life. Christians always have enough to do to believe firmly what baptism promises and brings.”

Pengaruh Media Sosial bagi Tugas Penggembalaan Imam pada Era Revolusi Industri 4.0

2020 ◽  
Vol 19 (2) ◽  
pp. 190-212
Author(s):  
Avelinus Moat Simon
Keyword(s):  
Social Media ◽  
Research Method ◽  
Qualitative Method ◽  
Industrial Revolution ◽  
Human Life ◽  
Spiritual Life ◽  
Church Members ◽  
The Church

In the age of Industrial Revolution 4.0, human life is influenced by various of sophisticated technologies. One of them is social media that increasingly develop, and take some impacts in human life. The fact is there are some priests ignore their pastoral duty and this takes the result that the church is separated. Many of priests don’t live up to their calling as good shepherds. They cannot recognize the church members who entrusted to them by a bishop. This study focus on the influence of social media for a priest’s duty. The research method used in the issue is a qualitative method by using literature approach. I found out that a priest is a shepherd for members of catholic community. A priest ordained by a bishop to continue Christ duty. Social media can become a tool and an equipment for a priest to develop the spiritual life and ministry. The attendance of a priest is the presence Christ as a good shepherd for His sheeps.

scholarly journals MODERNIDAD INVIABLE

2017 ◽  
Vol 49 (3) ◽  
pp. 497
Author(s):  
Pedro Trigo
Keyword(s):  
Human Development ◽  
Vatican Ii ◽  
Human Life ◽  
El Paso ◽  
Human Being ◽  
Political Systems ◽  
The Core ◽  
The Individual ◽  
The Church

RESUMEN: Ponemos el núcleo de la modernidad en el descubrimiento de la individualidad, entendido como un proceso emancipatorio respecto de las co­lectividades que pautaban su vida. Sus dos modos básicos, en pugna constante, serían desarrollar su individualidad autárquicamente o entenderse como un ser humano, autónomo y único, pero referido a la única humanidad. Parecería que se ha impuesto el individualista, objetivando su dominio en los sistemas económico y político, pretendidamente autoconstruidos y autorregulados. Siempre hubo cristianos modernos, pero debieron soportar la contradicción de la institución eclesiástica. El Vaticano II discernió que el ser humano es histórico y que al hacer la historia se hace a sí mismo; reconoció que los bienes civilizatorios propician la vida humana, pero no equivalen al desarrollo propiamente humano. Sólo éste es escatológico. La responsabilidad ante los hermanos y la historia, que se ejerce en la encarnación solidaria, es el nuevo humanismo. La superación de la modernidad se da en el paso del individuo solo o en relación, al ser humano constitutivamente relacional, que se hace persona al actuar como hijo y hermano desde su insobor­nable individualidad.ABSTRACT: We put the core of Modernity in the emerging phenomena of indi­viduality, understood as a process of emancipation from the ruling groups. Its two ways, always in tension, would be to develop an individuality autocratically or to understand the individual as a unique and autonomous human being, but only in reference to humankind. It looks like that the individualist model has imposed itself dominating the economical and political systems, supposedly self-made and self-regulated. Modern christians have always existed, but they had always to deal with the contradiction of the Church as institution. The Vatican II discerned that the human being is historical and while making history we form themselves; rec­ognized that the civilizing benefits propitiate human life, but they do not equate to true human development. This is only eschatological. The responsibility towards brothers and history, that we perform in our caring incarnation, is the new hu­manism. We go beyond modernity when we pass from the individual alone or in relation to humankind intrinsically relational, that becomes a person by acting as a son and brother while anchored in indelible individuality. 

scholarly journals Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa

2010 ◽  
Vol 63 (2) ◽  
pp. 101
Author(s):  
Dariusz Kasprzak
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Early Years ◽  
Good News ◽  
New Covenant ◽  
Christian Communities ◽  
The New Testament ◽  
The Church

Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

scholarly journals Secularism, secularism, godlessness: theological vision of the problem.

2013 ◽  
pp. 68-82
Author(s):  
Ivan Ortynskyy
Keyword(s):  
Human Life ◽  
Well Being ◽  
Communist Regime ◽  
Western Civilization ◽  
The West ◽  
Financial Situation ◽  
Communist System ◽  
Complete Rejection ◽  
Theological Vision ◽  
Religious Crisis

The religious crisis experienced by the present mankind is neither the first nor the last in its history. But it looks more sharp, more general, and above all - deeper, because it reaches the very roots of religion, God. This crisis is present in the West, where freedom is predominantly dominated and dominated, and where man can develop as it is profitable, as well as in the East, where for decades the communist regime led a persistent and fierce ideological war, trying to eliminate everything that concerned God. It seemed that the fall of the Marxist-Communist system would lead to a violent manifestation of a religious sensation here, responding to the demands of the human spirit. Unfortunately, such hopes were not fulfilled. The atmosphere of a certain freedom soon changed the first signs of enthusiastic religious interest in religious chaos, and finally, as could be foreseen, left a free space for the crazy pursuit of well-being and all the benefits that the Western civilization was embracing. This was the result of a pathetic, even tragic financial situation, which was the consequence of the management of the communist regime and the inevitable legacy of Marxist despotism, which required the complete rejection of religion and its absence in human life.

scholarly journals Impact of Diakonia, Koinonia and Marturia Services for the Growth of the Indonesian Christian Church Resident Sudirman Surabaya

2020 ◽  
Vol 3 (2) ◽  
pp. 38-49
Author(s):  
Wimpie Tanojo
Keyword(s):  
Church Growth ◽  
Human Life ◽  
Theoretical Data ◽  
Field Research ◽  
Main Task ◽  
Sources Of Information ◽  
Christian Church ◽  
The Impact ◽  
The City ◽  
The Church

The ministries of Diakonia, Koinonia and Marturia are the foundation of a church, meaning that a church that is aware of its duty and calling on this earth must rely on these three ministries. It can be said that the true main duty of the church is reflected in the ministry of Diakonia, Koinonia and Marturia. Based on this main task, the church must be able to demonstrate and impart the life of Diakonia, Koinonia and Marturia with the aim of impacting and changing human life. This is what the Ressud Sudirman Surabaya Indonesian Christian Church is aware of in the context of its duties and vocation as a church that has been present in the midst of the Surabaya community, of course its presence is required to fulfill God's plan to become salt and light, a blessing for the surrounding community in general and the congregation in particular. through Diakonia, Koinonia and Marturia's ministry. This research uses a descriptive method. The author directly conducts research, both literature and field research. Bibliography that contains various theoretical data related to topic material from various sources of information which contains important statements to support the accuracy of the research. In addition, this research is also complemented by field research either through questionnaires or direct interviews with several trusted sources including congregants, church activists, servants, sympathizers so that the results of the research present a strong and accurate combination because they are supported by strong theoretical aspects but are also followed by field research evidence. The purpose of this study: first to realize how important the services of Diakonia, Koinonia and Marturia are for the growth of the Indonesian Christian Church in Ressud Surabaya in particular and to the Lord's church in general. Second, the Church is aware of her duty and calling on this earth which has been mandated by God to be her witness so that the impact is evident in church growth both in quality and quantity. Third, the Church of God has the correct concept of the impact of the ministry of Diakonia, Koinonia and Marturia on church growth from the perspective of Missiology, Theology and Ecclesiology. Based on the research conducted by the author, the results obtained are how the extraordinary impact of the services of Diakonia, Koinonia and Marturia on the growth of the Indonesian Christian Church Ressud Surabaya.   This is evidenced by the increasing number of church members from year to year and the increasing quality of the congregation's faith. By having a correct understanding of the ministry of Diakonia, Koinonia and Marturia, the congregation will be more active and diligent in carrying out the duties and responsibilities that have been mandated by God to become a blessing, to become salt and light in this world, in various forms of diaconial services such as selling rice. cheap for the congregation and partly distributed by the surrounding community, cheap medical treatment and even free for the congregation and the poor by establishing a polyclinic "Waluyojati", scholarships for underprivileged congregations ranging from elementary, junior high and even vocational levels, house renovation program held 1 a year one to two times for the congregation. In the form of Koinonia, it can be seen from the congregation that is divided into several sectors or regions, the congregation will continue to grow and increase even out of the city, namely Lamongan, Denpasar and even to Batam, the Denpasar congregation was institutionalized in 2003, while in the city of Surabaya the Indonesian Christian Church Lebak Jaya was matured in 1994 and the Kutisari area in 1998 was instituted simultaneously in 1998 the Batam Indonesian Christian Church was also institutionalized where the Batam Indonesia Christian Church is the fruit of the ministry of several Indonesian Christian Churches including the Indonesian Christian Church Ressud in it. The goal is to be a witness through this service, but the most important of this research is that the Indonesian Christian Church congregation in Ressud is a congregation that has marturia diaconiality, while the implementation of Marturia directly or verbally is not optimal, this is also acknowledged by the council is a local church based on interviews and research based on a questionnaire.

scholarly journals United by the same concern. Ecumenical impulses of Pope Francis in the context of integral ecology

2020 ◽  
Vol 20 ◽  
Author(s):  
Andrzej Anderwald
Keyword(s):  
Catholic Church ◽  
Ecological Crisis ◽  
World Religions ◽  
Christian Communities ◽  
The Social ◽  
Different Dimensions ◽  
The Common ◽  
Other World ◽  
The Church ◽  
Integral Ecology

One of the important tasks of the Church in the temporal order are concern for the work of creation and for man himself, and sometimes even the defense against threats of technical progress, conducted from any ethical and moral references. The concern for the common home is not only a domain of the Catholic Church. Similarly, other churches and Christian communities as well as other world religions reflect on the issues relating to the degradation of human and natural environment. Thus, the aim of these reflections is an attempt to recognize ecumenical impulses of the Pope in the context of integral ecology that takes into account the interlinkages between different dimensions of reality. Therefore, during the considerations will be presented firstly the papal diagnosis of the social and ecological crisis (1), then the proposals of actions aiming at the development of integral ecology (2) as well as an invitation to a dialogue resulting from the care for the common home (3). The main sources of the analysis undertaken are the two papal documents, namely the encyclical Laudato si’ (LS) and the post-synodal apostolic exhoration Querida Amazonia (QA).

Motivation for Mission

1974 ◽  
Vol os-24 (3) ◽  
pp. 1-5
Author(s):  
Jean Skuse
Keyword(s):  
Jesus Christ ◽  
Christian Church ◽  
Christian Communities ◽  
Or Groups ◽  
Complex Picture ◽  
The Will ◽  
The Church ◽  
God's Work

Let us recognize at the outset that we are talking about a complex picture. Any generalization about “all missionaries” or “missionaries as a whole” is likely to be erroneous. We would also recognize that the role of mission is changing, and is constantly being re-examined in the light of new understandings and challenges. We would also admit that it is unlikely that there is a single motivation - that what drives people in different directions depends on so many of life's circumstances. And yet we need to examine our motives very carefully, to identify some as clearly being the wrong motives and to ask the question which was submitted to me for this paper: “How can we get ‘turned-on’ to do God's work today? Why is a Christian compelled to share what he/she knows of what God has done in Jesus Christ?” A motive, of course, is any consideration which moves the will, that which drives us to certain actions, and directs us towards particular goals. Motivation depends so much on the goal and vice versa. The two are almost inseparable. “Mission” or “missions” refer to the special task to which an individual or groups is destined. The usual connotation in the Christian Church involves being sent out by God or the church charged with responsibility for such functions as preaching the gospel, teaching the Word, healing the sick, proselytizing the heathen, and introducing the appropriate rites and ceremonies to accompany these functions. These are the traditional tasks of mission. We talk too of partnership in mission, sharing Christian communities, of involving ourselves in the secular processes. Our missionary motivation is intimately bound up with our understanding of what mission is all about. If we see mission as extending the Christian Church this will call forth one kind of motivation. If it is to be involved in the raising of the level of humanness of all God's creatures the motivation will be different.

North India

2019 ◽  
pp. 119-130
Author(s):  
Leonard Fernando SJ
Keyword(s):  
North India ◽  
Religious Communities ◽  
Indian States ◽  
Constitutional Protection ◽  
Christian Communities ◽  
The Bible ◽  
Nicobar Islands ◽  
Missionary Societies ◽  
Christian Population ◽  
The Church

The Christian population in North India is varied, from less than 1% (in most North Indian states) to 22% in the Andaman and Nicobar Islands. Many fix its emergence in the 16th century, when Jesuits were invited by the Muslim Emperor Akbar the Great. By the beginning of the nineteenth century, many Protestant missionary societies were established in India. Six churches in India united in 1970, forming the Church of North India (CNI). Recently, Christians have been attacked as a threat to the hierarchical social system and threatened by radical Hindu fundamentalism. Amidst the persecutions, Christianity has continued in unique paradigms: whether in the adoption ashram life to promote the mystical traditions of Christianity as well as Hinduism, in translations of the Bible into tribal languages; or in the faculties of philosophy and theology in North India preparing men and women for ministry. Religious communities and NGOs in North India have served those at the peripheries. Lack of growth of Christian communities can be attributed to hostility against Dalit Christians who risk losing constitutional protection given to other Dalits. In fact, the collaboration of lay Christians is on the increase through different associations, basic Christian communities and Charismatic movements.

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