Justification, religious

2018 ◽  
Author(s):  
Diogenes Allen
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Central Feature ◽  
Human Beings ◽  
The Individual

Justification is about the restoration of human beings after Adam’s Fall, by the life, death and resurrection of Jesus, and the beginning of a new life that anticipates the glory of heaven. According to the Roman Catholic Church, justification has two aspects: forgiveness of sin and the infusion of grace that makes Christians just (innocent). It is the beginning of a new life of grace, in which the gifts of faith, hope and charity enable one to perform meritorious works. However, the restoration is never complete in this life and concupiscence remains; a fall from the state of grace is thus possible, but this is reversible through penance. A central feature of the Protestant Reformation was a dispute with the Roman Catholic Church over how justification should be understood. According to Luther, one does not become renewed (innocent) in justification. Rather, one is forgiven because the righteousness or justice of Christ is imputed to those who have faith in God’s promise of redemption; however, one remains a sinner. More recent thought, however, has pointed to the fact that in both Lutheran and Catholic conceptions of justification, there is a sense of incompleteness, that it is just part of the process of redemption. There has also been interest in the idea of justification involving an indwelling of God rather than a gift from God to the individual; this has interesting affinities with Eastern Orthodox beliefs.

scholarly journals Eastern Orthodox Church and modern religious processes in the world

2012 ◽  
Vol 64 (4) ◽  
pp. 425-441
Author(s):  
Miroljub Jevtic
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Religious Practice ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Orthodox Church ◽  
Orthodox Christianity ◽  
The World ◽  
Collapse Of Communism ◽  
Society Today

The majority of the Christian world today is affected by weakening adherence to principles of religious practice. The reverse is the case in the countries of predominantly Orthodox tradition. After the collapse of communism, all types of human freedom were revived, including the religious one. The consequence is the revival of the Orthodox Christianity. It is reflected in the influence of the Orthodox Church on the society. Today, the most respected institutions in Russia and Serbia are the Russian and Serbian Orthodox Church, respectively. Considering the decline of the Western Christianity, the revival of the Orthodox Church has raised hopes that the Western Christianity can be revived, too. Important Christian denominations, therefore, show great interest in including the Orthodox Church in the general Christian project. It is particularly evident in the Roman Catholic Church foreign policy. The Roman Catholic Church is attempting to restore relations with Orthodox churches. In this sense, the most important churches are the Russian and the Serbian Church. But, establishing relations with these two is for Vatican both a great challenge and a project of great significance.

scholarly journals The Reformation as a Turning Point for the Roman Catholic Church (16th and 17th Centuries)

2017 ◽  
Vol 43 (2) ◽  
Author(s):  
Alan Charles Henriques
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Catholic Reformation ◽  
Christian Community ◽  
Christian Churches ◽  
Vatican Council ◽  
Counter Reformation ◽  
Christian Thought

In this article the effects of the Protestant Reformation on the Roman Catholic Church are investigated. The event of 1517, when Luther posted 95 theses on the castle church door in Wittenberg, had a profound effect on society in Europe and the Roman Catholic Church in particular. The Council of Trent (1545–1563) was the official response of the Roman Catholic Church to the Protestant Reformation and issued in the Catholic Reformation (Counter-Reformation). Christian thought went from a uniform approach to one of diversity. The Catholics of the day responded by focusing on strategies such as printing, the liturgy, the inquisition and finally excommunication. The wound to the unity of the Christian community was finally healed at the Second Vatican Council when the Roman Catholic Church joined the ecumenical movement of all Christian Churches. The Roman Catholic Church learnt tremendous lessons from the Protestant Reformation. In certain parts of Europe there was friction and in other parts cooperation between Protestants and Catholics. Through the course of time cooperation and dialogue won the battle eventually, as Protestants and Catholics grappled with both their common beliefs and their many differences.

scholarly journals Bishop Nicholas French and the second Ormond peace, 1648-9

1948 ◽  
Vol 6 (22) ◽  
pp. 83-100
Author(s):  
Patrick J. Corish
Keyword(s):  
Seventeenth Century ◽  
Political Theory ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Moral Order ◽  
The Church ◽  
The Catholic Church

Europe in the seventeenth century was a land of mar and confusion because the great political problems raised by the religious disruption of the preceding century had not yet been solved. Chief among these was the problem of the relations between the Roman catholic church and a protestant state. The teaching of the pope's indirect power in temporal matters in any problem involving a breach of the moral order (ratione peccati) had been strongly re-stated by Bellarmine, and was the official attitude of the church. A protestant prince had committed a grave sin, that of heresy, and so it was the pope's right and duty to depose him and absolve his Catholic subjects from their allegiance. But this political theory was becoming impractical as the seventeenth century progressively demonstrated that Europe was permanently divided. As might be expected, juridical forms lagged behind the development of events; but by the middle of the century the Roman curia, while not prepared to give antecedent approval to a peace with protestants, might be said to be ready to acquiesce once it had been concluded, if the position and rights of the Catholic church could be assured. Yet this assurance was, in the circumstances, almost impossible. The Catholic church could not rest satisfied with toleration as a sect, but demanded recognition as an organised society with a source of jurisdiction illdependent of the state.

The ideational clinch of the Roman Catholic Church and the EU

2014 ◽  
Vol 13 (1) ◽  
pp. 171-197
Author(s):  
Petr Kratochvíl ◽  
Tomáš Doležal
Keyword(s):  
Catholic Church ◽  
Free Market ◽  
Strong Support ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The European Union ◽  
Content Type ◽  
The Individual ◽  
The Church ◽  
The Eu

The article explores the so far largely ignored question of the political relations between the European Union and the Roman Catholic Church. It analyzes the deeper mutual ideational influences of the two entities, asking whether there has been a convergence of views about several basic political notions between the Church and the EU. The analysis centres on the Church’s approach to four fundamental notions related to the EU – (1) secularism, (2) the individual(ism), (3) free market, and (4) the state, stressing in particular the discursive strategies the Church employs to defend its own position. The conclusion focuses on the relation between the RCC’s “theopolitical” imagination and the EU’s political form and argues that the surprisingly strong support of the Church for the integration process is not only a result of the aggiornamento, but a peculiar example of the Church’s ongoing Europeanization. Methodologically, the paper builds on a discourse analysis of almost 160 documents released by the three key Church bodies which often comment on the EU: the Commission of the Bishops’ Conferences of the European Community, the Council of European Bishops’ Conferences, and the Curia.

Historical Scholarship and Ecumenical Dialogue

Horizons ◽  
2017 ◽  
Vol 44 (2) ◽  
pp. 420-424
Author(s):  
Carter Lindberg
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Final Exam ◽  
Ecumenical Dialogue ◽  
Lutheran Church ◽  
Hundredth Anniversary ◽  
The Face ◽  
History Of

I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why should we commemorate or celebrate this anniversary?” Each “prompt” warrants a few bookshelves of response. The “Protestant Reformation” itself is multivalent. The term “Protestant” derives from the 1529 Diet of Speyer where the evangelical estates responded to the imperial mandate to enforce the Edict of Worms outlawing them. Their response, Protestatio, “testified” or “witnessed to” (pro testari) the evangelical estates’ commitment to the gospel in the face of political coercion (see Acts 5:29). It was not a protest against the Roman Catholic Church and its doctrine. Unfortunately, “Protestant” quickly became a pejorative name and then facilitated an elastic “enemies list.” “Reformation,” traditionally associated with Luther's “Ninety-Five Theses” (1517, hence the five-hundredth anniversary), also encompasses many historical and theological interpretations. Perhaps the Roundtable title reflects the effort in From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Reformation in 2017 (2013) to distinguish Luther's reformational concern from the long historical Reformation (Protestantism), so that this anniversary may be both “celebrated” and self-critically “commemorated.”

scholarly journals The Concept of Death Penalty in a Pancasila State (Perspective of Official Religion in Indonesia)

2020 ◽  
Vol 2 (2) ◽  
pp. 131
Author(s):  
Maria Anna Muryani ◽  
Noor Rosyida
Keyword(s):  
Death Penalty ◽  
Catholic Church ◽  
Roman Catholic ◽  
Thomas Aquinas ◽  
The State ◽  
Roman Catholic Church ◽  
Comparative Approach ◽  
Conceptual Approach ◽  
Human Right ◽  
Library Research

<p>The death penalty concept  in perspective the official religion in Indonesia is an issue that is worthy of study in line wiht the execution of drug convicts lately. MUI fatwa No.10/Munas VII/MUI/ 14/2005 on the death penalty in a Specific Crime allow the penalty in certain types of criminal  acts. In a latter sent to his congregation, paul chapter 13 yat 1-4 mention about the goverment’s authority to impose penalties for offenders. St. Agustine and Thomas Aquinas assume that the state, in order to achieve common prosperity, can performthe death penalty. St. Agustine assess the death penalty as a way to prevent crime and protect those who are innocent. Buton the other hand the human right activists who joined in contrast, Impartial and Elsam reject the death penalty and the Roman catholic Church and Christians argue that the death penalty should not be carried out because it violates basic human right, namely the righ to life. Therefore, research is the theme of the death penalty in the perspective of the official state religions in the frame Pancasila want to investigate this further on the death penalty in the perspective of religion are officially recognized by the state as defined in the following issues; How does the concept of the death penalty in perspective official religions in Indonesia are contained in their holy book? And How the concept of the death penalty to be reviewed from the perspective of the state ideology Pancasila? This research is a normative juridical or doctrinal research. This study uses several approaches that approach to the concept (conceptual approach), approach to the comparative (comparative approach) and approach to legislation (statute approach). This study was a descriptive analytical method of data collection in the form of a data library (library research) and interviews.</p><p class="IABSSS" align="center">[]</p><p><em>Konsep hukuman mati dalam perspektif agama resmi di Indonesia merupakan sebuah isu yang patut dikaji sejalan dengan pelaksanaan eksekusi mati narapidana narkoba. Fatwa MUI No.10/Munas VII/MUI/14/2005 tentang pidana mati dalam Tindak Pidana Tertentu memungkinkan adanya pidana dalam jenis tindak pidana tertentu. Dalam surat terakhir yang dikirim ke jemaahnya, pasal 13 ayat 1-4 menyebutkan tentang kewenangan pemerintah untuk menjatuhkan sanksi bagi pelanggar. St Agustine dan Thomas Aquinas beranggapan bahwa negara, untuk mencapai kesejahteraan bersama, dapat melaksanakan hukuman mati. St Agustine menilai hukuman mati sebagai cara untuk mencegah kejahatan dan melindungi mereka yang tidak bersalah. Namun di sisi lain para aktivis HAM yang bergabung sebaliknya, Imparsial dan Elsam menolak hukuman mati dan Gereja Katolik Roma dan Kristen berpendapat bahwa hukuman mati tidak boleh dilakukan karena melanggar hak asasi manusia, yaitu hak untuk hidup. Oleh karena itu, penelitian yang mengangkat tema pidana mati dalam perspektif agama resmi negara dalam bingkai Pancasila ingin diteliti lebih jauh mengenai hukuman mati dalam perspektif agama yang diakui secara resmi oleh negara sebagaimana dirumuskan dalam isu-isu berikut; Bagaimana konsep hukuman mati dalam perspektif agama-agama resmi di Indonesia yang dimuat dalam kitab sucinya? Dan Bagaimana konsep hukuman mati ditinjau dari perspektif ideologi negara Pancasila? Penelitian ini merupakan penelitian yuridis normatif atau penelitian doktrinal. Penelitian ini menggunakan beberapa pendekatan yaitu pendekatan konsep (conceptual approach), pendekatan komparatif</em> (comparative approach) <em>dan pendekatan perundang-undangan</em> (statute approach). <em>Penelitian ini merupakan metode pengumpulan data </em><em>deskriptif analitik berupa pustaka data</em> <em>(studi pustaka) dan wawancara.</em></p>

POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA

Via Latgalica ◽  
2009 ◽  
pp. 78
Author(s):  
Vladislavs Malahovskis
Keyword(s):  
Public Opinion ◽  
Political Parties ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Political Activities ◽  
The Public ◽  
The Republic ◽  
The Church

The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.

scholarly journals The Types of Authority in Christian Belief

1911 ◽  
Vol 4 (2) ◽  
pp. 241-252
Author(s):  
Clarence A. Beckwith
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Early Church ◽  
Roman Catholic Church ◽  
Christian Belief ◽  
Church Authority ◽  
Ultimate Result ◽  
The Church

This presentation is limited to an exposition and estimate of the chief types in which authority has appeared in the church, to which are added one or two fundamental suggestions.The first type is naturally that of the Roman Catholic church. Authority here was a gradual growth. At the outset no one could have foreseen the ultimate result, yet the claims of a series of bishops of the early church of Rome, not seldom men of the greatest administrative ability, whose assumptions were favored by circumstances, grew at length into the acknowledged supremacy of the Roman see. This supremacy gradually took the place of the state and subordinated every government to its own law and end, and this claim now extends to every interest of every individual whenever and wherever the church sees fit to exercise its prerogative.

Was There a “Reformation Doctrine of Justification”?

2010 ◽  
Vol 103 (2) ◽  
pp. 205-235 ◽  
Author(s):  
David C. Fink
Keyword(s):  
Catholic Church ◽  
First Generation ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Trial And Error ◽  
Self Identity ◽  
The Reformation ◽  
Confessional Identity ◽  
Theological Controversy

In this essay I take up cudgels against a central construct in the confessional historiography of the Protestant Reformation: The notion that there existed a clear, well-defined doctrine of justification shared by all the major reformers from the earliest stages of the conflagration and that this “Reformation doctrine of justification” served as the “material principle” in the formation of the emerging Protestant self-identity.1 In contrast with this traditional view, I argue that the first-generation reformers, galvanized by Luther's protest against the indulgence trade, adopted a common “rhetoric of dissent” aimed at critiquing the regnant Catholic orthopraxy of salvation in the interest of a common set of primarily existential-religious concerns. During the course of the next several decades following the initia Lutheri, however, an “orthodox” doctrine of justification quickly emerged'several of them, in fact. The Roman Catholic church and the emerging Protestant confessions, Lutheran and Reformed, quickly found it necessary to formulate their teachings in increasingly precise terms, so as both to integrate their central soteriological affirmations within a wider body of contested doctrines and practices and to demarcate clearly the boundaries of confessional identity in opposition to competing confessions. As with earlier periods of intense theological controversy within the Christian tradition, this conflict represented not a sudden breakthrough, but rather “a search for orthodoxy, a search conducted by the method of trial and error.”2 Unlike earlier debates, however, what emerged in the aftermath of the Reformation was not a single, dominant orthodoxy which carried the field, but rather multiple, competing orthodoxies, each one with its own Gospel.

Zionism, Judaism and the State of Israel

Worldview ◽  
1974 ◽  
Vol 17 (6) ◽  
pp. 15-19
Author(s):  
Robert Gordis
Keyword(s):  
Foreign Policy ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Holy Land ◽  
Religious Leaders ◽  
State Of Israel

The existence—and persistence—of the State of Israel continues to be a stumbling block, if not a scandal, for many Christian religious leaders. What is most remarkable and distressing is that the inability to understand the rationale of Zionism and the State of Israel is more prevalent among many Protestant “liberals” in theology, who might have been expected to have less dogmatic problems, than among Protestant “conservatives.” As for the Roman Catholic Church, the longstanding opposition of the papacy to Jewish aspirations and rights in the Holy Land and in Jerusalem has long been a staple of Catholic foreign policy, both because of ancient theological prejudices and contemporary political considerations.

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