Resumen La experiencia religiosa y la experiencia política han subsistido, a pesar de que la Modernidad y de que nuestra época pretendió a menudo reducir lo político a un campo de relaciones técnicas y procedimientos administrativos. En este contexto es necesario formular la pregunta filosófica por el valor y legitimidad de la relación entre ambos campos en su versión contemporánea. En este artículo se indaga, en primer lugar, en la noción de legitimidad a partir de la obra de Schmitt, para (...) comprender los orígenes y la dependencia simbólica de la mencionada relación. Esta indagación mostrará una tensión entre dos experiencias: la expectativa de lo apocalíptico y la “administración” del tiempo, que atraviesa toda la reflexión teológica. En segundo lugar, se verá a partir de Voegelin el riesgo necesario que se corre en toda acción política. Finalmente, se mostrará a partir de Taubes y Metz cómo la tradición monoteísta de la memoria de la Ley y del sufrimiento postula el peso de una autoridad que permite un horizonte posible desde el cual juzgar y limitar los déficits de toda acción político-religiosa, y cómo se puede sostener la tensión entre ambas experiencias.Religious experience andpolitical experience have survived, despite the fact that Modernity and our age have often tried to reduce the political to a field of technical relations and administrative procedures. In this context, it is necessary to formulate the philosophical question about the value and legitimacy of the relationship between both fields in its contemporary version. This article investigates, firstly, the notion of legitimacy based on Schmitt's work, to understand the origins and symbolic dependence of the afore- mentioned relationship. This inquiry will show a tension between two experiences: the expectation of the apocalyptic and the “administration” of time, which runs through all theological reflection. Second, it will be seen from Voegelin the necessary risk that is run in all political action. Finally, it will be shown from Taubes and Metz how the monotheistic tradition of the memory of the Law and of suffering postulates the weight of an authority that allows a possible horigon from which to judge and limit the deficits of allpolitical-religious action, and how the tension between the two experiences can be sustained. (shrink)

Balthasar Hubmaier is often called ‘the theologian of the Anabaptists’ for he was the only early Anabaptist leader with an earned doctorate. The former Catholic priest embraced the reforming thought of Erasmus, Zwingli, and eventually Zwingli’s former pupils and led the Moravian city of Nikolsburg to become a bastion of Anabaptist thought and practice. The multi-dimensional religious landscape both afforded Hubmaier the opportunity and compelled him to author the first Anabaptist catechism. Through the work, Hubmaier articulated a clear and succinct (...) portrayal of Anabaptist theology and ecclesiology summed up in the Erasmian tenet of the love of God and neighbor. (shrink)

This article demonstrates the intersection of Augustine’s pedagogy and theology through a case study of his threats of divine judgment (eschatological cataplexis) in catechesis. Augustine’s use of this rhetorical device resists recent scholarship that has sought to ameliorate Augustine’s vision of hell. Augustine’s cataplexis in the catechumenate elucidates the practical side of his mature theological reflections on hellfire and eternal damnation: why catechists should utilize fear as an act of love, how fear cannot cause salvation in and of itself, and (...) how in the faithful, general fear is refined to shed servile fear, that avoids the bad, in favor of chaste fear, that seeks the good. Augustine’s view of love and teaching prove to be intimately intertwined with his vision of fear and an eternal hell. (shrink)

The witness of the Scriptures and of virtually every human culture suggests that one of the most pivotal and thus crucial dimensions of human formation, and thus spiritual formation, is the intergenerational dynamic: older men with younger men; older women passing on the faith to younger women. One generation encouraging, blessing and transmitting wisdom to the next generation. And yet, it is often observed that this is a missing dimension of congregational life–that congregations are increasing stratified along generational lines. Thus (...) this essay will make the case that the church is a liturgical, catechetical and missional community and that faith formation, in Christian community, will happen through the interplay of the generations in worship, teaching/learning and service. And that therefore congregations would be wise to be more attentive to how they foster intergenerational connections, rather than inadvertently or intentionally create generational divides in the church. Also, it is important to stress that a critical part of congregational life is that of equipping older men and women to be a means of grace to their younger counterparts. The essay will draw on the Biblical references to intergenerational formation, the insights of contemporary social-psychology and the observations of the author regarding contemporary congregational life. (shrink)

The article aims to highlight the relationship between catechesis and Scripture in Book XIII of the Contra Faustum manichaeum. In this way, the aim is to make better known the catechetical elements present in this anti-Manichaean work and also to contribute to a better knowledge of Augustinian catechesis. On the other hand, the catechetical and evangelizing concern of the bishop of Hippo in his reply to Faustus is emphasized here, highlighting his concern for the care of the faith of the (...) simple. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE MUNUS OF TRANSMITTING HUMAN LIFE: A NEW APPROACH TO I-IUMANAE VITAE JANET E. SMITH University of Dallas Irving, Texas 'TIRE ONLY ACQUAINTANCE 1bhat most rea;ders have with the Latin of Humanae Vitae is the tit1le. It is likey that fow laymen and perhaps eV'en fow schofars make ire:ferenoe to the Latin text; indeed, it is ireported that I-Iumanae Vitae was originally composed in ltalian, and it seems that (...) aH available translations of the text al'e based primarily on the Italian V'ersion. But since the official text of Humanae Vitae is in Latin and since translations are necessa11ily deficient, we shouild not be surprised that the ava:ilahle translations fail to convey a:M the nuances of the official text. (Latin, of course, is tihe langua:ge in which all official documents of the Church are written.) This study seeks to show that attenti¥eness to certain words fa the Latin text, most particularly the word munus, uncovers important eonnections between Humanae Vitae and pe['spect[ves of the Church, perspectives particularly highlighted in the documents of Vatican II. It also seeks to show that the La.tin provides greater philosophical precision for certain key teaohings of the text, most particularly section 11: "each and every maritail act must remain open to proc11eation." It is ii.mportant to note that some of the crucial Latin words of the document cal'ry connotations tihat cannot possibly be captured ihy 1any one English word. Indeed, some of the words convey concepts and attitudes that are quite foreign to speak:iers of modern English; to convey the meaning of some terms requires a. fairly lengthy expl,ication of notions not immed :iate1ly and directly graspaible hy ail readers. Even to the reade[' of Latin, the text does not 'easily ~eld its secrets. The 385 386 JANET E. SMITH Latin of the document has no identifiahle souTee of reliabJe deoipherment; it is a kind of " modern " 0 1 r " Church " Latin, which is an odd comhinat~on of elassical Latin and the lang1uage the Ohurch ha:s deve1oped oveil.' the centuries. The method of translation employed here has invo1 lved consultation of classical and medieval dictionaries, reference to arguably rep-!l1esentative classical and medieval 1 authors, tracing of the word 'being ioonsidered through t1he documents of Vatican II, con- 'sideration of 1appearance of the word in other Church documents, cross-reference to other uses of the word within Huma,nae Vitae itself, and reference to the Italian" 1 original." 1 l In preparation for this article reference was made to six English translations : (a) the translation done by the NC News Service, made widely available by the Daughters of Saint Paul, Of Human Life (Boston, Mass.: Daughters of St. Paul, 1968), hereafter referred to as the "usual translation" and designated by HY; (b) the translation by the Catholic Truth Society printed in John Horgan, Humanae Vitae and the Bishops (Shannon, Ireland: Irish University Press, 1972), 33-53; this translation was modified and reprinted in (c) The Pope Speaks 13 (1969): 329-346, and in (d) the Vatican Press Office translation, " Encyclical Letter on the Regulation of Births " in Vatican II: More Post-Conciliar Doauments, ed. Austin Flannery, O.P. (Northport, N. Y.: Costello Publishing Company, 1982), 397-416; (e) the translation by Rev. Marc Calegari, S.J., Humanae Vitae (San Francisco: Ignatius Press, 1978), which has undergone a further, as of yet unpublished, revision. 'There is one translation (f) that was made entirely from the Latin, by Rev. A. J. Durand, Humanae Vitae: A New Translation (Bethlehem, Pa.: Catechetical Communications; no date given); it is, though, not widely available. Rev. Calegari, in private communication with this author, noted that the document was originally written in Italian, though the Latin text is the official text. He also stated that the modern language versions were made from the Italian text. My comparisons of the translations of Humanae Vitae with the Italian and the Latin versions indicate that Rev. Calegari is correct in saying that most modern versions are based on the Italian, though a few, most notably that by the Catholic Truth Society, have clearly made reference to the... (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 A vinda da Ordem Redentorista para o estado de Goiás, em 1894, revela um contexto político, econômico e religioso peculiar vivido pelo estado, em que, com o fim do regime de padroado, o controle das romarias populares, tanto quanto das manifestações religiosas não-católicas, foram de fundamental importância para a manutenção da hegemonia católica local. O papel desempenhado pelos redentoristas em Goiás, tanto no controle da romaria de Trindade, quanto no combate às religiões e (...) religiosidades não-católicas, teve importante reflexo na edição do jornal “Santuário da Trindade”, através do qual os religiosos incentivavam a participação popular na romaria, e, especialmente, intentavam a formação catequética dos fiéis católicos contra as “falsas religiões”. Este posicionamento redentorista diante das demais religiões, a partir do referido jornal, não condiz, no entanto, com as posições adotadas pelos religiosos da primeira geração, vinda ao estado em 1894, o que nos remete a mudanças significativas em sua postura política e religiosa que merecem ser interrogadas e investigadas. Destarte, o presente artigo objetiva uma análise histórica das mudanças de posicionamento da Ordem Redentorista em Goiás nas primeiras décadas do período pós-padroado, tomando como principal objeto de pesquisa o jornal “Santuário da Trindade”, publicado entre 1922 e 1931. Palavras-chave: Ultramontanismo. Ordem Redentorista. Goiás.The coming of the Redemptorist Order to the State of Goiás, in Brazil, in 1894, reveals a political, economic and religious peculiar context lived by the State. The end of the system of patronage and the control of popular pilgrimages, like non-Catholic religious manifestations, were of fundamental importance for the maintenance of local Catholic hegemony. The role played by the Redemptorists in Goiás, in the control of the pilgrimage of the Trinity or in conflict with non-Catholic religions and beliefs, influenced the journal "Santuário da Trindade", through which the Catholics encouraged popular participation in the pilgrimage, and especially encouraged the catechetical formation of Catholics against the so called "false religions”. Such positioning was contrary to the positions adopted by the religious of the first generation that arrived in Goiás in the year of 1894, which refers to significant changes in religious and political diverse posture that deserve to be questioned and investigated. Thus, this article aims to examine the positioning changes of the Redemptorist Order in Goiás in the first decades of the pós-padroado period, taking as its principal object the research journal "Shrine of the Trinity", published between 1922 and 1931. Keywords : Ultramontanism. Redemptorist Order. Goiás. (shrink)

L’expression de « théologie pratique » donne une clé de l’interprétation que faisait René Marlé de sa propre pratique de la théologie, telle qu’il l’a mise en œuvre notamment à l’Institut Supérieur de Pastorale Catéchétique de Paris et dans ses inlassables contributions au mouvement catéchétique. C’est aussi un clé de l’unité de sa vie de croyant, de savant et de formateur.Articulée sur une approche herméneutique, confrontée aux rationalités modernes d’un côté, et sur une analyse des pratiques, familière des sciences humaines (...) d’autre part, cette pratique théologique, pleine de pudeur, alliait le souci pédagogique de la formation des esprits et de la transmission du savoir aux recherches les plus aiguës sur les problèmes contemporains de la foi.The expression “practical theology” is a key to the interpretation that René Marlé made of his own practice of theology. He did it, especially, at the Institut Supérieur de Pastorale Catéchétique de Paris and in his untiring contributions to the catechetical movement. It is also a key to the unity of his life as a believer, savant and teacher.On the one hand, his work was articulated with a hermeneutical approach and confronted modern rationalities. On the other hand, he analysed experience and was familiar with the human sciences. This theological work, full of modesty, brought together a pedagogical concern for the formation of minds and, from very careful research, the transmission of knowledge to contemporary problems of faith. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Overcoming Greed:An Eastern Christian Perspective1Valerie A. KarrasAs an Eastern Orthodox Christian, I have chosen to approach the topic of "overcoming greed" from an Eastern Christian perspective, relying particularly on the writings of some of the early theologians of the Greek East. It is not coincidental either that laissez-faire capitalism arose in the Western Christian world, or that the first strongholds of communism developed in Eastern European, traditionally Orthodox, countries. (...) Both phenomena speak to an intrinsic difference in the way in which human beings are conceived as relating to the world and to each other, both personally and communally.The traditional Eastern Christian model of the human person as not simply caretaker of creation, but fundamentally as a mediator uniting all aspects of creation in humanity's own nature,2 has led historically to a general lack of interest in exploiting creation (in fact, the worst environmental problems in the Orthodox world occurred in countries after they came under totalitarian communist domination). Similarly, the Eastern Orthodox emphasis on the relational, and even communal, nature of salvation created an environment hostile to the individualist, exploitative model upon which modern Western economics has been founded (this has been rapidly changing in post-communist Eastern European countries and Russia, however).The Eastern Church identifies this phenomenon of exploitative and abusive relationships toward nature and other persons as a consequence of the fallen condition of humanity, that is, humanity as it currently exists, in a state where our natural communion with God has been ruptured. In this context, Christianity in general and Eastern Christianity in particular recognize greed as one of the passions (equivalent to what Buddhism describes as "cravings") that are part of our fallen human nature, a consequence of our separation from God. Some of the passions are primarily physical in nature, others emotional or psychic, but in fact virtually all passions are a combination of the two.Greed, a passion of both soul and body that is endemic to our current existence, is typical of this understanding. There are two aspects to the vice of greed: (1) the emotional or spiritual dimension, that is, the acquisitive lust that usually betokens either a deep-seated insecurity or, worse, a desire for power and control; and (2) the [End Page 47] external, physical manifestations of greed in the actual acquisition of things, often to the detriment or exploitation of others. Eastern Christian writings attempt to work on both dimensions of the passion of greed, especially the spiritual, while often distinguishing between greed (a moral vice) and wealth (an amoral condition).This article will focus on two early church theologians, Clement of Alexandria and John Chrysostom. In particular, it will focus on their biblical exegeses of two pertinent New Testament passages: Jesus' conversation with a young righteous scholar of the Mosaic Law and the parable of Lazarus and the rich man, respectively. Finally, I will suggest that, for Orthodox Christians, an important key to overcoming greed is disciplined asceticism, to be practiced by all persons and not simply by monks and nuns. Asceticism—the exercise of control over the passions through fasting, prayer, chastity (understood differently for married and unmarried persons), and almsgiving—is the vehicle by which to cultivate an attitude of apatheia or passionlessness, the Christian equivalent of the Buddhist ideal of detachment.Clement was a philosopher-theologian who headed the great Christian catechetical school in Alexandria in the late second century C.E. In his treatise Who IstheRich ManWhoWill Be Saved? 3 Clement mused on the spiritual and soteriological dimensions of greed by reflecting on Jesus' encounter with the wealthy young "lawyer," that is, scholar of the Mosaic Law, who questioned Jesus on how to acquire eternal life. In his response, the young man showed himself righteous in his adherence to the demands of the law, but ultimately unwilling to commit all of himself by giving away his property, even though Jesus said that it was the price to inherit eternal life.Clement pondered whether it were therefore possible for anyone wealthy to be saved, given Jesus' declaration that "it is easier for a camel to go through the eye of a needle than for a rich man... (shrink)

Patristic scholars have commented on the early church’s common practice of drawing catechetical instructions from the creation account in Genesis. One of the recurring motifs in such discussions is the fathers’ use of the Adam-Christ typology with its soteriological and sacramental implications. The present study briefly explores this theme in John Chrysostom and Cyril of Alexandria with particular reference to the baptism of Jesus and the theological challenge it posed to the early church: Did Jesus the Lord receive the Spirit (...) at his baptism? Why did he need to be baptized? What is the relationship between the baptism of Jesus and Christian baptism? Both Cyril and Chrysostom make insightful use of the Adamic typology in this context as they discuss how Christ’s work restores fallen humanity from corruption and death that followed Adam’s sin. First, the study examines how the aforementioned fathers from two distinct traditions view the baptism of Jesus in the recovery of God’s grace that was lost in Adam’s fall. Second, the study will demonstrate that both Chrysostom and Cyril had much in common in their understanding of the transforming grace and work of the Spirit in refashioning the believer into a new creation at baptism. And third, it will be shown that there was a consensus on soteriological and sacramental perspectives among the Alexandrians and the Antiochenes. (shrink)

This paper carried out bibliographical and documentary investigation on exploratory research with a qualitative approach in collect and analysis of data by consulting the sites and documents of various religious groups, systematizing liturgical and spirituality understanding, checking divergences and convergences and producing key considerations about liturgical and theological aspects and pastoral practice, to contribute with integral mission practice. Cults and religious celebrations in different churches and denominations have certain rites and actions that give them specific characteristics in order to allow (...) its members to experience their faith in the celebrative space, at churches or in open spaces, this set takes the name liturgy. The so called Tridentine liturgy, while celebrative practices, is eminently clergy centered. The assumed liturgical language has become far from full understanding of most of the faithful. The great mass of Catholics could not deeply connect them with what was celebrated in its temples. With the opening of Vatican Council II and the discussions held under its auspices, on its subsequent sessions, there was a rethink that also intends to answer for the claims of local churches about various aspects of a liturgy that is more participatory. There is a set of tensions between those who remained in favor of the former rite, called Tridentine rite, and those according to the following rite set at the Second Vatican Council, both with allowed use by the Holy See. Differences between the rites, and theological and spiritual understandings alleged, the differences are not in the foundation of matter itself, since if we takes not the letter but the lex orandi spirit, both one and the other has the same requirements for the mystery celebration that is full of sacrifice dimensions, this deeply catechetical nature, and Passover, when Christ becomes present as sacrificial gift and scatological hope. It is found that on stir core is a necessary liturgical studies which influences on effective participation, in any of the rites, when used in the celebrations. (shrink)

IntroductionPaul Williams is professor of Indian and Tibetan philosophy at the University of Bristol in England. He is the author of four earlier books on Buddhist thought and numerous scholarly papers. In The Unexpected Way (Edinburgh, T&T Clarke, 2002), his fifth book, Williams departs from the normal academic genre and writes a partly autobiographical, partly apologetic account of his conversion from Tibetan Buddhism to Roman Catholicism. The title anticipates the pretty standard response that traffic is typically in the opposite direction. (...) The book is a mixture of philosophical discussion, personal musings, ‘analytical meditations’, and catechetical-style instruction that seeks to convince the reader that his choice was rational, warranted and personally enriching. (shrink)

Rymarz, Richard A significant challenge facing the Catholic Church today is the breakdown in traditional catechetical structures such as the close connection between parish, school and family. A consequence of this is a decline in the number of pathways open to Catholics who wish to strengthen their religious commitment. In light of this a pertinent question is: How can new structures support catechesis? This paper explores the role that New Ecclesial Communities can play in catechesis in a changed cultural milieu. (...) A number of features of these groups are discussed in relation to supporting plausibility. Some of these features include the establishment of reinforcing boundaries and providing an ongoing sense of involvement in a supportive moral community. (shrink)

Jaroslav Stotskyi. Methodological peculiarities of study of polyvector history of parishes, monasteries and eparchies of Ukrainian Greek Catholic Church. The article reveals investigation methodology of history of eparchy main activity constituents, namely history of establishment, development, integral parts of eparchy transformations – parishes, monasteries, parish communities, brotherhoods, catechetic processes, monastery religious and social institutions etc.

A shepherd-boy: A poem by Saint John of the Cross – critical meaning. A shepherd-boy, written by Saint John of the Cross around 1584, is a pastoral poem, a common and widespread genre at the time. Although the poet could have drawn from various sources, direct borrowing does not appear to have been the case. The poem has five stanzas, each consisting of four lines, with eleven syllables per line. In the superscription the poem is described as a song a (...) lo divino, a poetic transposition that transforms a profane text ‘towards the divine’, within a Christian-religious framework. A shepherd-boy places itself within this poetic tradition, but in a unique way, because his transposition is not prompted by catechetical interests, but opts for a mystical perspective. (shrink)

In seeking to understand the development of philosophy in later antiquity it is important to take account of Clement of Alexandria, perhaps the first Christian writer to be greatly influenced by the systems of Greece. Accordingly in this article certain aspects of Clement's doctrine will be selected for examination where his obligations to the philosophers have apparently hitherto received insufficient attention. In a valuable paper Mr. R. P. Casey has dealt with many important points, but there is room for further (...) exploration, both by the philological method and by a careful comparison of corresponding ideas in Clement and Plotinus. I am here concerned to stress resemblances rather than to prove, for instance, that any direct connection exists between Neoplatonism and Alexandrian theology. It is nevertheless not irrevelant to mention that Ammonius Saccas, the professor whose lectures both Origen the Christian and Plotinus were to attend, and who, besides being a Platonist, if not the founder of Neoplatonism, was also an apostate Christian, had probably begun to attract attention in Alexandria at the time when Clement was head of the Christian School there, in which perhaps Ammonius himself had been originally educated. There seems nothing to prevent the assumption that Ammonius and Clement were known at least by name to each other, and perhaps the philosopher under whom Plotinus was to study for eleven years had even sat by the side of Clement at the feet of Pantaenus, the erstwhile Stoic and founder of the Catechetical School. However that may be, both Neoplatonism and Alexandrian theology show a markedly similar tendency, and in the Enneads and the Stromateis there are many equivalent features. (shrink)

Between 1783–1795 Johann Gottfried Herder wrote a manuscript „Anfangsgründe der Religion“, which is being published here for the first time. The manuscript, which is not in Herder's handwriting, is part of his literary remains in Berlin. It is a preliminary text of Herder's „Catechetical Explanation“ to Luther's Catechism: „Luthers Katechismus. Mit einer katechetischen Erklärung zum Gebrauch der Schulen“, which was used as a schoolbook in Sachsen-Weimar from 1798 until 1884. This manuscript seems to be an instruction book for the private (...) tutor of the Herder family. Herder explains the Apostles' creed as three „Wohltaten“ of God in a similar way as Herder himself had learned it in the Prussian catechism of his own childhood. In addition to the biblical references he also refers to chorals and contemporary poems. (shrink)

This article will deal with the conditions for the development and support of militant atheism. By dialoguing with Michel Onfray and Richard Dawkins, we aim to analyze the difficulties of this type of worldview, given its rigidly dogmatic stance. The difficulty would be, not in the existentialist ontological condition of God, but in the lack of conceptual malleability of these atheists. In other words, militant atheism would end up affirming the same conviction as theists, the truth as the structuring foundation (...) of their discourse. As long as the truth is not placed within the realm of doubt, the atheist debate will remain catechetical in its supposedly secular version of the conventicle. (shrink)

The image of wine has a “spiritual sense”, which helps the faithful to understand the principles of their belief. Its mystery is connected with the theme of “sober inebriation”, developed by Philo of Alexandria and Origen, and culminating in Ambrose. The good wines that the bride enjoys before the groom’s arrival are a symbol of the good doctrines of the OT, whose teachings are however inferior to the revelation of the incarnate Christ. Good, sweet wine, meanwhile, refers to the doctrines (...) of the NT interpreted spiritually, the logos that helps us begin to know Christ, to bind ourselves to him in ecclesial unity and to love our neighbour. It also leads us to the “winepress”, i.e. renouncing superfluous land, becoming “full of must” and inebriated, so that we can dedicate ourselves to contemplation. The vine has a Christological value and catechetical function, dating back to John 15.1, which is often quoted with Saint Paul. The place where the vine is born and develops is the soul; the Logos supports its flowering in those who, by their free will, choose to flourish. The cluster of grapes refers to Christ, or to the victory of the righteous; the many grapes that he contains are believers. The vineyard is a symbol of the church formed by the pagans, of the commandments of God, or of the good things that God gave to man, who did not preserve them, having been stripped of them by the devil. The guardians of the vineyard are angels or priests. (shrink)

In this paper, the author first presents the earliest tractates (or ‘homilies’) on the Gospel of John, delivered in 406-407 A.D. by Augustine of Hippo, in their hermeneutical and polemical context, arguing that Augustine adapts his preaching style to reach members of his audience with distinct educational backgrounds, social identity and degree of knowledge and commitment to the Christian faith. Here, the concern is primarily contextual and lightly linguistic, with attention to the rhetorical strategies and overall presentation that Augustine adapts (...) in delivering this distinct form of the late-antique sermon. The second half of the paper, then, seeks to flesh out in greater detail the implications of such a “middle style”, adapted to suit the homilist’s audience, by reconsidering a central tenet of Augustine’s own anti-Donatist agenda, that of the universality of the Church, and likewise of Christ’s sacrifice. By evaluating this series of theological questions, which arise for Augustine in his reading of and preaching about the Gospel of John yet receive substantial Ímpetus from his pastoral commitment to correct Donatist (“other North African”) forms of ecclesiology, and theology of the atonement and redemption, the paper suggests important features of Augustine’s synthetic approach: to the bible, and to bridging catechetical needs with polemical conditions of his ministry and the experience of his congregation and social setting. The essential implications of this study, therefore, are to further augment current understanding of Augustine’s preaching, interpretation of John’s gospel, and ability to synthesize modes of preaching and levels of discourse effectively. (shrink)

This article examines a thread that runs through Martin Luther’s biblical and catechetical writings: his appropriation of a Messianic logic in light of a creedal interpretation of the whole of Scripture. Situating my case in relation to recent philosophical scholarship on the apostle Paul, I contend that this biblical hermeneutic may well be Luther’s signal ethical contribution for our age. Drawing on the solae and relating them to three themes central to his biblical hermeneutics—the Word of God, Scripture, and the (...) Creeds—I discuss how he develops a Messianic ethics that intrinsically links faith and love in relation to the biblical motifs of command and promise and the Christological themes of cross and incarnation. I conclude by discussing the relevance of Luther’s biblical hermeneutics for a post-secular age. (shrink)

The essential mission of the church is evangelization (EN 14). She establishes her own schools to accomplish this mission. Evangelization aims at the formation of the whole person. In this complete formation, the religion or faith dimension plays an important role in the development of the other aspects of one’s personality in the measure in which it is integrated into general education. The extent to which the Christian message is transmitted through education depends not only on content and methodology but (...) also on the teacher, usually the lay. The Catholic Schools and the lay educators receive from the Church, through the Bishops, this “mandate” of “an apostolic undertaking”. Religious instruction in the Archdiocese of Cebu rests on the religious congregations spread across the province. The congregations pursue mainly their vision, mission, and thrusts. This study sought to review the Catholic Life Formation (CLF) content and strategies of ten representative schools from the Catholic Church and the Catechism for Filipino Catholics to ensure the inclusion of basic doctrine and Faith essentials, evaluate the qualifications and the teaching performance of teachers CLF or Christian Living and propose a model for Cebu Catholic Life Formation Program Scope and Sequence and a corollary Facilitators Formation Program needed to implement it. CLF curriculum of the 10 schools varied greatly in catechetical focus. Review of curriculum content revealed that the essentials of the Faith lacked in organic and systematic manner of presentation. The 10 schools had variance in elements, systems and sequence of exposition, faith exposure and prayer forms lack in connectivity to Church prescriptions. Thus, a Model Cebu CLF Program Scope and Sequence is proposed for the utilization by the Catholic Schools in the Archdiocese of Cebu. Keywords - Cebu Catholic Life Formation, Archdiocese of Cebu. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE HIERARCHY OF TRUTHS IN THE CATECHISM AVERY DULLES, S.J. Fordham University Bronx, New Yark IN ORDER to throw light on the question of the hierarchy of truths in The Catechism of the Catholic Church, the topic here being addressed, it may be best to move by stages. I shall begin by saying something about the nature and purpose of the Catechism, then turn to the meaning of the (...) expression, " hierarchy of truths," and thirdly, in the main part of this article, discuss how the hierarchy of truths is or is not respected in the Catechism. Before concluding I shall add some remarks, fourthly, on the question of the different levels of authority of different doctrines. The Nature of the Catechism The Catechism of the Catholic Church was composed in response to the request of the Extraordinary Synod of 1985, which declared in its Final Report: " Very many have expressed the desire that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed, that it might be, as it were, a point of reference for the catechisms or compendiums that are prepared in the various regions. The presentation of doctrine must be biblical and liturgical. It must be sound doctrine suited to the present life of Christians." 1 From the beginning the new Catechism was conceived on the pattern of the Roman Catechism, also known as the Catechism of the Council of Trent. That catechism, published in 1566, was a lFinal Report, II B (a) 4; text in Origins 15 (December 19, 1985): 44450, at 448. 369 370 AVERY DULLES, S.J. rather complete restatement of Catholic doctrine in the light of the teaching of Trent. Like the Council out of which it grew, the Roman Catechism gave special emphasis to the Catholic doctrine of the sacraments, which had been particularly contested by the Protestants. The volume was written not for children or catechumens but for pastors. In conformity with the requests made in a number of the small working groups (" circuli minores ") at the Synod of 1985, the present Catechism was intended to be a full restatement of Catholic doctrine in the light of the Second Vatican Council. As a compendium of all doctrine, it includes the teaching of the Church on points that were not touched by Vatican II. The result is a comprehensive summa incorporating the data of Scripture, the heritage of the fathers and doctors of the Church, the pronouncements of popes, councils, and congregations of the Holy See, testimonies of the liturgy, and memorable reflections of classical theologians, saints, and spiritual writers. I know of no comparable instrument for ascertaining the relevant data from Scripture and tradition regarding the full range of Catholic faith and morals. For readers professionally concerned with theology and religious education, the footnotes alone would be worth the price of the volume. The notes contain some 4,000 biblical references, more than 1,000 references to conciliar texts, more than 250 references to papal statements (more than half of them from John Paul II), over 100 references to the Eastern and Western codes of canon law, more than 100 to liturgical texts, and nearly 500 references to church fathers and ecclesiastical writers. Like the Roman Catechism, this new synthesis of Catholic doctrine is directed not to the simple faithful but to pastors. As is stated in the Prologue, " this Catechism is addressed principally to those responsible for catechesis : in the first instance, to the bishops as doctors of the faith and pastors of the Church. It is offered to them as an instrument for the fulfillment of their task of teaching the people of God. It is addressed, through the bishops, to the editors of catechisms, priests, and catechists. It will THE HIERARCHY OF TRUTHS 371 also be useful reading for all other faithful Christians " ( 12).2 The present Catechism is composed for Catholics all over the world, but the authors are quite aware that it needs to be adapted to meet the needs and capacities of different groups. They insist in the Prologue that those who instruct the faithful, or compose other catechetical materials, should adapt their teaching to the culture, age, spiritual maturity... (shrink)

John Calvin, 1509–1564, Reformer of Geneva, Frenchman, naturalized Genevan bourgeois 1559, authority for Reformed Christians throughout Europe, translator of the Bible into French, author of a famed theological text, the Institution (or Institutes) of the Christian Religion in successive Latin and French versions (first ed. 1536, last eds. 1559 (Latin), 1560 (French)), pastor, ecclesiastical organizer, bilingual preacher, and polemicist whose sermons and catechetical, controversial, and organizational works were very widely diffused.

Soon after arriving in Asia, Jesuit missionaries published apologetic and catechetical works for the immediate needs of conversion. Later on, they also introduced writings on spirituality to nourish the spiritual life of the Catholic communities. In Japan and China, the classic text Imitatio Christi by Thomas à Kempis and the Spiritual Exercises of Ignatius of Loyola appeared in different versions. When the Franciscans arrived in China in the 1630s, they relied on the Jesuits' Chinese writings. At the end of the (...) seventeenth century, they even reprinted some Jesuit works in Canton. To foster their own mission, the Franciscans wrote also their own catechisms and spiritual works.This article presents Pedro de la... (shrink)

The principle of the ‘hierarchy’ of truths is ecumenically and catechetically relevant. The Second Vatican Council mentions this principle in the Decree on Ecumenism No. 11. This articles examines the structural and thematic context of the statement on the ‘hierarchy’ of truths and its genesis, especially some contributions to which is paid lesser or no attention in the sketch of the conciliar genesis until now, in order to disclose its ecumenical and catechetical relevance. It appears to be important to situate (...) the statement in the context of the investigative conciliar concept of ‘dialogue with out brothers’, in which the difference between the articulated doctrine and the discerned mystery is respected. Concerning the history of the statement, a letter of titulary bishop S. Ferraz and an only written proposal of abbot J. Hoeck OSB enrich the picture of its genesis and impact that is usually based on the important intervention of Archbishop Pangrazio and on modus 45, an initiative of Cardinal König. The principle of the ‘hierarchy’ of truths is ecumenically relevant as a hermeneutical principle in comparing doctrines in dialogue and catechetically in constructing catechetical material. The christological-trinitarian mystery is to be considered as its centre and core. A still insufficiently answered question concerns the balance between the centrality vs. marginality of doctrines and the universality vs. particularity of the ecclesiastical subject that put them into words. (shrink)

Resumo O artigo pretende apresentar as principais linhas temáticas da poética de Adélia Prado, escritora que do primeiro ( Bagagem , 1976) ao último livro ( A duração do dia , 2010) tem surpreendido público e crítica com a articulação de temas que o senso comum considera divorciados, mais propriamente, uma religiosidade mística e uma erótica candente. Pensar o erótico e o místico em Adélia é pensar o humano circunscrito pelo horizonte da morte, sabendo-se que, mais do que uma temática, (...) esses são elementos estruturadores e sustentadores dessa poética que se enraíza em uma corporeidade extrema que assume corpo e linguagem como abertos para o sagrado. Entretanto, ainda que religiosa, sua poesia não é ingênua ou catequética e, a experiência mística, à semelhança do que acontece com os grandes místicos Teresa de Avilla e São João da Cruz, se dá no corpo, que se torna porta de abertura para o mistério: ' o mistério vai se mostrar através do corpo' , diz-nos uma das personagens adelianas. Palavras-chaves: Adélia Prado; Mística; Erotismo; Poesia.The article aims to present the main themes of the poetry of Adelia Prado, a writer who since the first book (Bagagem, 1976) to the last (A duração do dia, 2010) has surprised audiences and critics with the articulation of issues that common sense believes divorced, more properly, a mystical religiosity and a burning eroticism. Thinking about the erotic and the mystical in Adelia Prado´s poetry means thinking about human being as circumscribed by the horizon of death, knowing that more than a simple theme, these are elements of a structured and sustained poetry that is rooted in a extreme corporeality that assumes body and language as always open to the sacred. However, although religious, his poetry is neither naive nor catechetical. Such mystical experience, similar to what happens with the great mystics Santa Tereza de Avilla and São João da Cruz, takes place in the body, which becomes the gateway to the mystery. Keywords : Adélia Prado; Mystic; Eroticism; Poetry. - DOI: 10.5752/P.2175-5841.2012v10n25p104. (shrink)

The author desires to take a "new look" at Thomistic philosophy and perhaps reveal a "timely way of being Thomistic." He claims that a proper understanding of Leo XIII's Aeterni Patris and other Church documents which encouraged Thomistic studies simply urged that St. Thomas' philosophy can be a valuable beginning for all philosophical studies entered upon by one who has made a commitment to faith. But McInerny oversimplifies the criticism of philosophy in Catholic circles by facetiously setting up reactionaries who (...) want to dismiss Thomism completely because of their experiences as students with "Catechetical Thomism." The bleak picture of seminary philosophy painted by the author is based on "quite audible hearsay" which he terms "exaggerated" but which he evidently never bothered to check. After making the point that Catholic philosophers have an obligation to introduce the student to the "Christian context of philosophizing," the author follows with some vague platitudes that do not quite fit any context: "There is practically nothing we have to do in our philosophy offerings." "Just as there is no orthodox philosophy, so there is no orthodox curriculum." "The best kind of philosophy for a Catholic college is the best kind of philosophy." The deficiencies of this book find their source in its style. The author wants it to be light and nontechnical, but it becomes rambling, verbose and repetitious.—J. J. R. (shrink)

A proposta deste artigo é a de abordar a temática do Ensino Religioso sob a perspectiva do dilema epistemológico, tendo como escopo identificar uma possível contribuição, que pode ser dada à formação docente por meio da Área de Conhecimento referente às Ciências da Religião. Nesse sentido, procurou-se traçar um caminho que começa pela apresentação do dilema epistemológico do Ensino Religioso, sob a ótica da relação histórica, no Brasil, entre Estado e Religião, destacando as categorias de público e privado. Feito isso, (...) passa-se então a uma abordagem de modelos teóricos da disciplina, enquanto categorias de análise, que servem de referência de estudo e compreensão da temática. Nesse ponto, destacam-se os modelos Catequético, Teológico e das Ciências da Religião. Ao final desse percurso, procurou-se então estabelecer a relação entre Modelo das Ciências da Religião, pluralismo religioso e pequenas aproximações à questão da formação docente; tendo como referência dados que dizem respeito, sobretudo, à presença do Ensino Religioso em Minas Gerais. Palavras-chave: Ensino Religioso. Dilema epistemológico. Ciências da Religião. Formação docente.This article addresses the issue of Religious Education from the perspective of epistemological dilemma and seeks to identify contributions to the teaching training through the formation of Religious Sciences. The text traces a path that presents the religious dilemma of Religious Teaching from the perspective of the historical relationship, in Brazil, between State and Religion, highlighting the categories of public and private. The text also discusses the theoretical models of the discipline `Religious Education`, as analytical categories that serve as a reference point of study and reference of such discipline. In sum, the present study highlights the Catechetical and the Theological models of `Sciences of Religion`, religious pluralism, and teacher formation, taking as reference the data concerning the presence of `Religious Education in the State of Minas Gerais, Brazil. Keywords : Religious Education. Epistemological dilemma. Religion Sciences. Teacher training. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Reading Karl Barth, Interrupting Moral Technique, Transforming Biomedical Ethics by Ashley John MoyseJoshua DanielReading Karl Barth, Interrupting Moral Technique, Transforming Biomedical Ethics Ashley John Moyse NEW YORK: PALGRAVE MACMILLAN, 2015. 263 PP. $100.00Reading Karl Barth, Interrupting Moral Technique, Transforming Biomedical Ethics by Ashley John Moyse is a work in fundamental theological bioethics. Rather than an applied approach that attends to particular dilemmas or issues—which falls prey to the (...) "moral technique" that is Moyse's main target—the author articulates an embodied ethical practice of postures, grounded in Karl Barth's theology, which promotes conversation over solitary reflection and plurality by way of particularity. Beyond usual complaints about contemporary biomedicine and bioethics, Moyse's subtle point is that standard bioethics, trapped in the totalizing grammar of common morality theory, functions as a technique, a tool to produce decisions more efficiently from the abstracted, disengaged stance of an impersonal agent. Hence, bioethics itself mimics the very technologies that provoke bioethical perplexities in the first place. What's needed, according to Moyse, is less a new theory than a new catechesis that can interrupt and transform standard bioethics at the level of embodied practice. [End Page 221]After an introduction that outlines the book's argument and perspective, the first chapter gives an account of bioethics' grounding in common morality theory (specifically, Tom Beauchamp and James Childress, and Bernard Gert). Ultimately, common morality is judged to be sinful, presuming that the proffered moral mastery of bioethics can secure the human good. Over the next three chapters, Moyse articulates, on the basis of Karl Barth and ancillary others, three postures of human flourishing involving dispossessing ourselves of moral mastery, each aligned with a theological virtue. First is the posture of openness or embodied solidarity, understood as a combination of the availability of our full attention to the other, with the fidelity to remain so available. Theologically, this aligns with love as self-surrender to the other and relates to Barth's account of humanity as cohumanity, existing essentially in encounter and community. Second is the posture of agency, understood as the freedom to act recognizant of the particular and provisional character of our decisions. This aligns with hope and is grounded in Barth's account of God's command as permission discerned through conscience and with others. Third is the posture of respect, which is a coalescence of openness and agency in view of our temporal finitude, consisting of reverence for the life we're given and resolve to live it in the face of illness and death. This aligns with faith and relates to Barth's account of God's command to live as the freedom to will to live within limitations. Moyse concludes with an illustration of how these postures might be exercised not as an application to a particular dilemma or issue but as a catechetical re-envisioning of our common moral space.Moyse makes a convincing case that Barth is a profitable theological resource for transforming bioethics, particularly in terms of shifting ethical attention from principles and rules to actual persons. While the exposition of Barth is excessive, much of it simply shoring up the book's theological credentials, what Moyse builds from it is salient. Still, he might have theorized the concept of posture more. The term is provocative in its corporeally concrete implications but vague as an ethical category. Moyse differentiates postures from Aristotelian habits yet doesn't clarify how postures differ from virtues. That Moyse aligns his postures with theological virtues only sharpens the problem. Relatedly, this reviewer wishes Moyse had engaged Edmund Pellegrino's medical ethical work: their shared discontent with principles-based bioethics but divergent intuitions of what bioethics should be (Pellegrino favoring a more philosophical, virtue-ethical, and humanistic perspective) would have helped define Moyse's contribution more sharply. Ultimately, these dissatisfactions are testimonies to this reviewer's appreciation for the substance of Moyse's own ethical voice and desire to hear it more clearly. [End Page 222]Joshua DanielUniversity of ChicagoCopyright © 2017 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Scandal: The Catholic Church and Public Life by Angela SenanderMara Kelly-ZukowskiScandal: The Catholic Church and Public Life Angela Senander collegeville, mn: liturgical press, 2012. 184 pp. $14.95.Angela Senander’s short book on scandal is valuable for scholars and non-scholars alike. She demonstrates how scandal, whose etymology is “stumbling block” (to one’s faith or trust), has been employed by the church as a catalyst and as a rationalization for many (...) decisions. She ultimately concludes that, ironically, many attempts to eliminate threats of scandal have historically caused even greater scandals, as best illustrated in the Roman Catholic Church’s institutional attempt to avoid scandal in the case of clerical sexual abuse (25).Senander begins with a sociological analysis of scandal’s four components: the act, the agent, the announcer, and the audience. This sociological analysis, offered with biblical texts to illustrate each component, provides the background for her discussion of various “sources of scandal,” including divisions within the Church, certain Church teachings, and the Church’s public stance when confronted with scandal.Her main focus is to examine these “obstacles to faith” from a theological and catechetical perspective. She begins with Aquinas, who defines scandal as “something less rightly done or said that occasions another’s spiritual downfall” (15). She notes his observation that not only can one’s wrong actions tempt another to sin but so can actions that only appear wrong, even if fundamentally good (15). This latter category Aquinas attributes to either the malice or ignorance of the audience, labeling it “passive” scandal, and urging education of the ignorant to combat it (17).Senander points out that the description of scandal by both Trent and Vatican II has slightly changed because of such events as dissension over Humanae Vitae; legalization of abortion, divorce, and euthanasia; and cases of clerical sexual abuse. The wording of the Catechism shifted from the traditional “word or deed” to “attitude or behavior.” In response, Senander raises the problems of how one could know another’s “attitude” and the possibility of indicting the agent for another’s malice in misinterpreting potentially good acts as scandalous (e.g., making Jesus responsible for leading the Pharisees into temptation by proclaiming the kingdom of God).Each of Senander’s considerations relating to scandal could serve as the basis for much lengthier treatises. For example, she challenges the Catechism’s endorsement of withholding truth to avoid scandal (27), and questions the [End Page 219] possibility that Pope John Paul II’s changes to the profession of faith—requiring assent to the Church’s definitive doctrine, including the non-ordination of women—might itself prove a stumbling block to many Catholics (37–38). In other chapters, Senander surveys pertinent issues such as religious liberty, homosexuals in the priesthood, and pacifism, arguing that in each case, paradoxically, attempts to avoid scandal can actually cause them. All actions—and even attitudes—can appear as “scandalous” to those opposed to them.Senander concludes with a call to “hope” as the only healthy response for the proliferation of scandals, real or fabricated. This hope necessitates reliance on love, which no attempt to avoid scandal should violate. Thus, one might emphasize fidelity to Catholic teaching without demonizing those who dissent. Such a love would also respect the conscience of the individual (espoused by the Church) and would appreciate the good that the dissenters might do in their personal quest to seek God.One might argue that certain issues could have been explored a bit more, most notably the question of the culpability of the “audience” and “educational” remedies. But on the whole, the book raises important questions about a contemporary and perennial topic and is a fascinating read, also setting the stage for important work that might be pursued by scholars in the future.Mara Kelly-ZukowskiFelician CollegeCopyright © 2016 Society of Christian Ethics... (shrink)