The Good Friday oration ad intra ecclesiam in the context of the post-conciliar liturgical reforms

This paper aims to juxtapose the differences between the versions of the Good Friday oration ad intra ecclesiam and unveil the theological character behind these modifications by analysing the prayers. The source materials were Benedict XV’s Roman Missal, Ordo Hebdomadae Sanctae Instauratus, Variationes in ordinem Hebdomadae Sanctae inducendae, and two typical editions of the reformed Roman Missals from 1970 and 2002. The paper is divided into three parts. In the first, the orations from the ad intra ecclesiam collection are explained. In the second, the changes to the orations are analysed. Finally, the influence on the theological character of the orations is presented. The analyses lead to the conclusion that it is difficult to specify a single criterion for the modifications in the ad intra ecclesiam collection. Sometimes, the changes resulted in a new organisation of the Church (e.g., oration for the Clergy and Laity of the Church), a shift in a person’s present state (oration for Those Preparing for Baptism), or a new understanding of the role of the Church in the world (oration for the Church). Some modifications are difficult to explain (oration for the Pope, for Those in Special Need).

Mijn God trouwt ook homo’s

My God also weds gays The Remonstrantse Broederschap, a small liberal church, was the first church in the world that opened the wedding blessing for not-wedded couples. At the time they did so, in November 1986, that also meant: for homosexual and heterosexual couples. The process that led to this decision took a long time and was carefully structured and monitored. It went along two tracks: a discussion project in the local church communities and the realization of a new church order. This decision to give a blessing ‘to all couples that promised in the midst of the congregation to share their lives in love and faithfulness’, fits into the liberal tradition of the Remonstrant faith. This is inspired by the humanist and the protestant Christian tradition, and characterizes itself by the appreciation of openness (to contemporary society, culture, science), freedom, tolerance and responsibility. The search for collective responsibility and active tolerance, including taking a stand against discrimination (for instance of homosexuals) in public, as a church, caused internal disagreement. This disagreement seems to have its roots in a classic bourgeois decency culture on the one side and a more plural, progressive liberal culture on the other side.

The Homelessness Crisis and the Role of the Church

In The United States, The Homelessness Situation Has Developed Into What Is Commonly Called A Crisis. An Array Of Helpful And Unhelpful Responses Has Been Proposed, And Public Opinion On The Homeless Varies. Apathy Or Inaction On The Part Of The Church Is Not An Option, Since Concerns For The Poor And Displaced Permeate Scripture. This Article Considers The Complex Factors Related To Homelessness And The Theology Of Scripture On The Subject, Evaluating Approaches And Offering Meaningful And Effective Responses In Light Of The Role Of The Church In The World. The Intersection Of Ecclesiology And A Practical Response To The Crisis Will Be Examined To Elucidate Better A Specifically Christian Approach. KEYWORDS: Homelessness, Homelessness Crisis, Ecclesiology, Biblical Theology, Poverty, Church Action

The Need and Ways of Integration in Christology

&. e need for multiple integration in Christology as well as the Christologicalcorrelation of all theology must not raise any doubts nowadays. As we haveseen, this is supported by the clear indications of the last Council as well as bythe multiple tendencies that can be seen in the post-conciliar renewal of theology.e Christological correlation of theology profoundly corresponds notonly to its unity, but also to its return to biblical sources, to apostolic traditionand its kerygmatic character, the proclamation of the mystery of salvation andthe call to faith. Similarly, the systematic integration of Christology itself, thegreater link between biblical and speculative Christology and the mystery of theIncarnation and the mystery of Redemption allow it be possible to make fromthe mystery of Christ the central theme of the entire lecture on dogmatic theologyand, more importantly, to show Christ and his salvific works as eternallyliving and highest value in which we are involved and to which we are to makea full consecration. e integration of the different directions of Christologybetter reflects the unfathomable richness of the revealed truth about Christand the history of constant efforts of Christian thought to penetrate this truthmost deeply. It also takes into account the specific circumstances that haveled to the gradual clarification of the various aspects of the mystery of Christin dogmatic definitions. Finally, it emphasises the fact that one and the sameChristian faith has been expressed over the centuries in different traditions in theEast and West, and that there has almost always been a variety of theologicalapproaches to one and the same Christological dogma. erefore, such an integrationof Christology is of great importance for the preparation of ecumenicaldialogue and the proper exposition of the problems of theological pluralism andreinterpretation of dogmas.3. However, it is difficult to find any ideal way to achieve this correlation and integration.Attempts made so far show many different possibilities, each of which has its advantages and disadvantages. As for the Christological correlationof the whole theology, especially the dogmatic, one can take Christology – thescience, the work and Christ Himself – as the starting point for the lectureof all other theological treatises because the whole salvific economy of God wasrevealed to us fully only in the mystery of Christ. It is also possible, followingthe traditional dogmatic system, to consider Christology as a central theologicaltreatise and to show that the whole revelation of God and the history of salvationwere directed towards Christ, that in him they found their full realisation,and that the further history of salvation in the Church in the world until thesecond coming of the Lord is the continuation of Christ’s salvific work andderives its meaning and effectiveness from the mystery of the Incarnation andRedemption. e systematic integration of Christology itself can also take ondifferent forms. It is possible to move from Christ’s work, His words and deedsto His person, or from Christ’s person to His work. In other words, it is possibleto begin by showing what Christ has done, and then analyse who he was, or viceversa. e first way is probably more in line with the biblical phenomenologicalcharacter of the latest approaches to Christology. e second follows the lineof traditional concepts.Integration in the historical direction can also be carried out in differentways. e prospective method recommended by the Council can be adopted,i.e. to show the gradual development of the revelation of the mystery of Christin St. and N. e Testament and the development of an awareness of faith in thismystery in the history of the Church up to the present day, the formation of differenttraditions and many theological approaches, while preserving the essentialidentity of faith, is precise where necessary in symbols of faith and dogmaticdefinitions. It is also possible to use a more traditional retrospective method,i.e. to present today’s awareness of the Church’s faith in the mystery of Christwith various theological controversies and emerging problems, and, going backthrough centuries of Church tradition and the development of theological thought,to show the whole historical-biblical background of Christian Christology. iswill prove its identity and at the same time its constant development and richnessof views. us, theologians, lecturers and textbook authors have differentpossibilities to implement the postulates of correlation and integration. elack of one ready-made model in this field as a result of the ongoing processof post-conciliar renewal of the entire theology sometimes gives rise to someanxiety. However, it is a creative anxiety, protecting against routine and ossification.is situation makes it necessary to rethink and adapt the lectures on thecentral mystery of Christianity to the current conditions and needs of the listenersin order to revive their faith and commitment to the salvific work of Christ.

МИТРОПОЛИТ АНДРЕЙ ШЕПТИЦЬКИЙ В КОНТЕКСТІ МУЗИЧНОЇ КУЛЬТУРИ УКРАЇНСЬКОЇ ДІАСПОРИ (до 155-річчя від дня народження)

Досліджується роль митрополита Андрея Шептицького у розвитку музичної культури української діаспори ХХ століття. Акцентована увага на таких аспектах діяльності Митрополита: розбудова української греко-католицької церкви у світі, його візити у різні країни, розвиток системи духовних навчальних закладів, підтримка світських навчальних закладів, встановлення стипендій для музикантів, які здобували освіту за кордоном, участь у процесах розвитку церковного співу. Виокремлюються святкування на честь Митрополита та вшанування його пам’яті за участю музикантів у різних країнах світу. Питання втілення художнього образу митрополита Андрея Шептицького в музичній творчості композиторів діаспори розглянуто на прикладі аналізу хорових творах одного із його стипендіатів – А. Гнатишина з Австрії.Ключові слова: музична культура, українська діаспора, українська греко -католицька церква, художній образ, митрополит Андрей Шептицький. The author studied role of Metropolitan Archbishop Andrei Sheptytskyi in the development of musical culture of the Ukrainian Diaspora during the twentieth century Emphasis is made on the following aspects of the Metropolitan Archbishop’s activity: development of the Ukrainian Greek Catholic Church in the world, his visits to different countries, development of the system of spiritual educational institutions, support of religious educational institutions, establishment of scholarships for musicians who have received education abroad, participation in processes of church singing development. The article highlights the celebration in honor of the Metropolitan Archbishop and honoring his memory with the participation of musicians from around the world. The author reveals embodiment of the image of Metropolitan Archbishop Andrei Sheptytskyi in the musical creativity of the Diaspora composers at the example of the choral works of one of his fellows, Andrei Hnatyshyn from Austria.Key words: musical culture, Ukrainian diaspora, Ukrainian Greek Catholic Church, image, Metropolitan Archbishop Andrei Sheptytskyi.