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On religion and cultural policy: notes on the Roman Catholic Church

On religion and cultural policy: notes on the Roman Catholic Church

It was the publication of Boff’s book, Church, Charism and Power, that triggered the CDF action against him. Boff was charged with a number of offences, including an excessively ‘ideological’ interpretation of faith and the heretical suggestion that the Roman Catholic Church, as constituted, was not the only model that could be derived from Christ’s teachings. Boff had also offended the CDF with his highly polemical attack on the Church’s abuse of power. In common with other proponents of liberation theology, such as the Peruvian Gustavo Gutierrez, Boff had argued that theology should be developed out of the lived experience of the poor rather than the dogma of church teaching. This was closely allied to the development of thousands of Christian ‘base communities’ (communidad de base) across South America, which brought together groups of mainly poor people to reflect on their experience of life in the light of Christian teaching. For the CDF, this came close to a kind of quasi- Marxist reduction of the Kingdom of God to a secular programme. A CDF ‘Instruction’ in 1984 accused liberation theology of using ‘concepts borrowed from various currents of Marxist thought…[and of] containing errors which directly threaten the truths of faith regarding the eternal destiny of individual persons’ (Collins, 2002, 26).
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The experiences of African Roman Catholic Church seminarians

The experiences of African Roman Catholic Church seminarians

This qualitative study describes and interprets the lived experiences of African Roman Catholic Church seminarians (priests-in-training). The interpretive lens employed was world view, a conceptual tool extensively used in African-centred psychology. Sixteen African seminarians (age range 21–31 years) were purposely selected and interviewed in depth. Additional sources of data were reflexive notes and observation notes. Data were subjected to various iterative cycles of analysis. Participants described their difficulty in adjusting in the seminaries where teaching and living predominantly reflects a Western world view. They evidenced cognitive dissonance, emotional discomfort and feelings of marginalisation. The findings point to the importance of acknowledging the world views and cultural heritage of seminarians in their training.
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The Promise and Problematic of the Virtual Eucharist Mass According To The Roman Catholic Church’s Position in “The Church and the Internet”

The Promise and Problematic of the Virtual Eucharist Mass According To The Roman Catholic Church’s Position in “The Church and the Internet”

Ward worries that the kind of disembodied relationship with religion created in virtual space renders the Church obsolete in terms of its function of spreading meaningful and life- orienting narratives. The internet connects an individual “to everyone everywhere who owns a computer,” 156 and allows one to be free to share and absorb narratives of faith without needing to participate in the formal embodiment of those narratives. For example, the internet makes it much more possible for people to learn about the Christian faith, to abide by the teachings of Christ, and to build communities of believers without actually being baptized by the existing Church. It is not beyond reasonable expectation to envision a time when services such as online baptisms are established. It is also likely that these services will not be sanctioned by the Roman Catholic Church or the majority of Christian ecclesial communities. This kind of religious practice without approval could create more rifts in the Christian family just as other conflicts over the viability of good practice have done in the past. Moreover, it is not difficult to imagine a range of people attending virtual Mass rather than participating in the established physical embodiment of faith in the Church. Over time, it is possible that some people would no longer have the motivation to go to a physically held Mass or any Church service. They would use the
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The Education of Lay Volunteer Ministers as a means of Renewal for the Roman Catholic Church in Ireland

The Education of Lay Volunteer Ministers as a means of Renewal for the Roman Catholic Church in Ireland

This study explores one possible avenue towards a renewal and reinvigoration of the Roman Catholic Church in Ireland, at local parish level, through the education and training of lay volunteer ministers. The underlying philosophy of this project is one that understands change as emerging organically rather than structurally ‘from the top down’. This research concentrates on the renewal of the Church at parish level, using education of the laity as the primary tool. The research question explored is thus, How can the education of lay volunteer ministers contribute to the future reinvigoration of the Catholic Church? The thesis is framed around three areas: the context of the Church in Ireland, the understanding of ministry in Roman Catholic tradition, and finally, the ways in which education contributes to forming and transforming individuals and communities. The thesis is embedded in the context of a Church in Ireland which is in the midst of a major crisis as a result of internal and external factors. Internally, such factors as the credibility of the Church as institution – in particular, the hierarchy – has been severely damaged following the revelation of the child abuse scandals, and the diminishing numbers of clergy is placing strain on local parishes. Externally, the increasingly complex nature of Irish society has meant that the influence of the Catholic Church is diminished, and with an increasingly educated laity, the hierarchy no longer enjoys the uncritical support given by previous generations. As a result of these changes, the Catholic Church in Ireland is in danger of becoming largely irrelevant in the lives of ordinary people. The education of laity, in particular lay volunteers, is proposed in this thesis as vital for the Church in Ireland into the future.
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The restitution of Roman Catholic Church land to indigenous people in post apartheid South Africa: 1994–2014

The restitution of Roman Catholic Church land to indigenous people in post apartheid South Africa: 1994–2014

The political and legal perspectives on and understanding of the process of land reform in South Africa differ from the church’s vision and understanding on what land reform entails. Currently, land reform through the restitution of church land to indigenous people is still not solved to all party’s satisfaction, although this issue is on the table since 1994. The research focuses on the actions by the Roman Catholic Church that argued that ‘society ensures justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature’ (O’Neil & Black 2004; O’Brien & Shannon 2006). The church also suggests that land is an arable resource that gives people access to certain basic needs necessary for them to lead a dignified life. This article discusses and evaluates the outcomes of the restitution of Catholic Church land since 1994–2014. It also addresses the contribution by the Catholic Church to land restitution during the period of 1994 –2014 to advocate and encourage further participation in the land reform programme. In light of this reality, one can ask whether the Catholic Church can bring about positive influence to the present challenges facing the land reform programme. Positive examples of the trainings and workshops conducted by the church within different communities are showcased to note possible future structures for dealing with land restitution from the church’s perspective. Keywords: South Africa; land redistribution; Roman Catholic Church, Land reform; beneficiaries; poverty reduction.
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THE LANGUAGE OF CHRISTIAN RELIGION: A COMPARATIVE STUDY OF ROMAN CATHOLIC CHURCH AND SOME SELECTED PENTECOSTAL CHURCHES

THE LANGUAGE OF CHRISTIAN RELIGION: A COMPARATIVE STUDY OF ROMAN CATHOLIC CHURCH AND SOME SELECTED PENTECOSTAL CHURCHES

The study examined the language of Christian religion: a comparative study of Roman Catholic church and some selected Pentecostal churches. Specifically the study examined; language usage among Christians in South Eastern Nigeria, effect of Christianity on the life style of Christians in South Eastern Nigeria, and also relationship between the language usage of Christians and the development of Christianity in Nigeria.. Data for the study was sourced from two main sources which include Primary and Secondary sources of data Collection. The population of the study is made up of some selected members of Holy Ghost Cathedral Enugu, Redeemed Christian Church of God, Enugu Province I and Assemblies of God Church, Isiagu- Uwani Enugu which is 8,500, a sample size of three hundred and eighty two(382) was determined by the use of Taro Yamanes statistical formula Primary data: questionnaires and oral interviews were used to collect information from the respondents. Secondary data: journals, and other relevant materials relating to the area of my investigation will be review. Extensive literature review was carried out on the direct literature and indirect literature on books, journals and past works. The research instrument used in this study includes oral interview and questionnaire. Simple tables and percentages were used in treatment of data. At the end, the study found out that Christianity has significant effect on the life style of Christians in South Eastern Nigeria. it was also observed that there is significant effect relationship between the language usage of Christians and the development of Christianity in Nigeria. Based on the findings we recommend that Christian leaders should be mindful of the language usage to enhance the development of Christianity in Nigeria in general and South Eastern Nigeria in particular. Pastor, Bishops and other Christian leaders should encourage their church members to use languages that will not tarnish the image of Christians in the country as it effects the life style of Christians. Every Christian should be a good ambassador of Christ by the way he/she they behave as this will help in the development of Christianity in Nigeria. Keywords: Language of Christian Religion, Roman Catholic Church, Pentecostal Churches
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A critical survey of the history and development of the present ban on the ordination of women in the Roman Catholic Church.

A critical survey of the history and development of the present ban on the ordination of women in the Roman Catholic Church.

Hence, of all the sacraments, the Eucharist is the one in which the person of the priest effectively disappears, as we have noted, with the priest giving an historical account of the action and words of Christ at the Last Supper, rather than using his own voice. Throughout the Eucharistic prayers, the priest is speaking in the first person plural, using the present tense, in the person of the Church, the gathering of the people. Thomas goes into this at some length in the Summa Theologica. 124 At the words of consecration, however, this switches to the third person singular, as the narrative form takes over, and the words of Christ, spoken then in the first person singular and in the past tense, are part of the historical, reported narrative of events, so ‘in the precise act of uttering the words of Christ, the priest points away from himself and indicates Christ, the principle agent’. 125 . Hence, Thomas appears to be showing how the priest, at this crucial point, does not in fact represent Christ, but rather – as Duns Scotus will later show – is speaking in persona Ecclesiae. Scotus considered the presider as representing Christ only as he consecrates the bread and wine, but he then represents the Church when he offers the body and blood of Christ afterwards. 126 The words of the priest here are used to indicate an anamnesis, recollecting the words of Christ at the Last Supper. As Scotus points out, the phrase ‘This is my body’ would not on its own cause the effect [of the Body of Christ being present on the altar under the form of bread], without the words leading up to them, the historical account, ‘... he broke the bread ... gave thanks, and said ...’. 127 Ferrara shows that this explanation has the virtue of giving better expression to Thomas’s thought than he did himself. 128 It is the words together with the sign ‘which constitute the form of the sacrament’. Still with reference to Aquinas, Ferrara shows how it is the words that matter precisely because they are the words of Christ (ipsissima verba Christi) and at that moment the priest is acting in obedience to the command of Christ, spoken in history. So, at that point, it is Christ ‘who is operative at this supreme moment in the Church’s life’ 129 . This makes the Eucharist different from other sacraments as well in that, at this point, the priest
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The Roman Catholic Church in the history of the Polish exiled community in Britain (1939-1950)

The Roman Catholic Church in the history of the Polish exiled community in Britain (1939-1950)

task. The problem areas.. From death row to active life. Polish colours flying over Buzuluk. Chäplains in the structure of the army. The Polish Nation in the Soviet[r]

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Understanding Church Growth through Church Marketing: An Analysis on the Roman Catholic Church’s Marketing Efforts in Ghana

Understanding Church Growth through Church Marketing: An Analysis on the Roman Catholic Church’s Marketing Efforts in Ghana

Baptist Church, New Brighton, Port Elizabeth based on the Schwarz model of a healthy church. The study further examined the perception of pastors and church members with regard to challenges towards effective church growth and development. It also investigated the feature that underscores a healthy church and the principles needed to build a healthy church. The study adopted Schwarz’s eight quality characteristics of a healthy church as well as some literature on church growth strategies. The study using the qualitative and quantitative research approach discovered that training programs developed using the Schwarz’s model of a healthy church was effective in building church members, winning more souls and growing the church. The study concluded therefore that training programs targeted at church growth are very significant in developing the required desires of people and meeting their needs as well as towards the social economic development of the church.
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An examination of current or proposed rites for the ordination or consecration of bishops in the Church of South India, the Church of Christ Uniting (U S A ), the Roman Catholic Church, the Episcopal Church in the U S A , and the Church of England

An examination of current or proposed rites for the ordination or consecration of bishops in the Church of South India, the Church of Christ Uniting (U S A ), the Roman Catholic Church, the Episcopal Church in the U S A , and the Church of England

Anglo-Catholic apologetic invoked the works of the fathers, espe­ cially Cyprian, as justification for the episcopal model of government, and the earlier Anglican divines who had maintained a ’’high” view of episcopacy; and they laid great stress upon the maintenance of episco­ pal succession in the English church. For the remainder of the nine­ teenth century and well into the twentieth much New Testament and pa­ tristic research was motivated by the desire of the Anglo-Catholics to make good their claims to an apostolic pedigree. But just when their point seemed to be made, and when the third generation was rejoicing in the fruits of the newly-discovered English Catholic heritage, Leo XIII made his announcement that from the Roman point of view Anglican orders 109. It is interesting to compare the scholarly presuppositions and to see the growing influence of modern Biblical criticism in the course of the debate. John Henry Blunt’s comments on the preface to the Ordinal written in 1866 (The Annotated Book of Common Prayer, vol. 2, pp. 540­ 43) show no exposure to the principles of criticism and philology that had produced John William Donaldson* s A Vindication of Protestant Prin­ ciples as early as 1847.
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The Parish Family of St. Camillus - St. Virgilius Roman Catholic Church Broad Channel & Rockaway Park

The Parish Family of St. Camillus - St. Virgilius Roman Catholic Church Broad Channel & Rockaway Park

Sacrament of Baptism, parents will be required to complete a registration form, two months before the month they wish to celebrate the Baptism, present a copy of the child’s birth certificate, present a certificate of Confirmation for both Godparents, have an interview with a priest, if this is the first child, attend a Baptism class. Visit our website to request a Baptismal form or pick one up at the Rectory Office. SACRAMENT OF MARRIAGE: Couples are asked to please call the Rectory to arrange an appointment at least SIX (6) months before the desired date. Couples are encouraged to come to the Church before other arrangements are set.
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The Parish Family of St. Camillus - St. Virgilius Roman Catholic Church Broad Channel & Rockaway Park

The Parish Family of St. Camillus - St. Virgilius Roman Catholic Church Broad Channel & Rockaway Park

BRING A FRIEND TO CHURCH: On 4 weekends each year, the Diocese asks ALL parishes to provide a “count” of how many people attended Sunday Masses. This weekend and the weekend of November 14 & 15 we will be sending into the Diocese our Mass counts. Please consider bringing a friend, neighbor, or even family member with you to Mass next Sunday. Remember: Mass counts!

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The Parish Family of St. Camillus - St. Virgilius Roman Catholic Church Broad Channel & Rockaway Park

The Parish Family of St. Camillus - St. Virgilius Roman Catholic Church Broad Channel & Rockaway Park

Sacrament of Baptism, parents will be required to complete a registration form, two months before the month they wish to celebrate the Baptism, present a copy of the child’s birth certificate, present a certificate of Confirmation for both Godparents, have an interview with a priest, if this is the first child, attend a Baptism class. Visit our website to request a Baptismal form or pick one up at the Rectory Office. SACRAMENT OF MARRIAGE: Couples are asked to please call the Rectory to arrange an appointment at least SIX (6) months before the desired date. Couples are encouraged to come to the Church before other arrangements are set.
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ROMAN CATHOLIC CHURCH OF SAINT AEDAN PEARL RIVER, NEW YORK

ROMAN CATHOLIC CHURCH OF SAINT AEDAN PEARL RIVER, NEW YORK

The Clare’s Cove Christmas Sale is underway and will continue every Thursday, Friday and Saturday from 10am-1pm up until Saturday, December 19th. Browse our beautiful selection of holiday items including gifts at Thrift Store prices. All proceeds benefit the Church. Come in and find your treasures!

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Vicarious liability of the Roman Catholic Church for sexual abuse by a priest

Vicarious liability of the Roman Catholic Church for sexual abuse by a priest

The question who should be treated as the defendant ‘employer’ did not arise for discussion in Maga, save for Jack J noting (at [1]) that, since the Archdiocesan Trustees had been named, it had been agreed that it was ‘unnecessary’ also to nominate the Archbishop of Birmingham. In other cases this may be more contentious. Thus, in Diocese of Southwark v Coker [1998] ICR 140, an unsuccessful claim for unfair dismissal brought by a minister of the Church of England, Mummery LJ said, obiter, that such a diocese may lack sufficient legal personality to be capable of being sued as an employer. In contrast, Lord Nicholls in Percy (above), referring to Coker's case, observed (at [28]) that while the fragmentation of functions within a church 'may make it difficult to pin the role of employer on any particular board or committee… this internal
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Roman Catholic Church and economic growth in 19th century Ireland

Roman Catholic Church and economic growth in 19th century Ireland

Mingay eds., Land, Labour and Population in the Industrial Revolution, London: Arnold... on the Supposed.[r]

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SAINT JOSEPH ROMAN CATHOLIC CHURCH. PARISH STAFF

SAINT JOSEPH ROMAN CATHOLIC CHURCH. PARISH STAFF

As we continue our “journey back” to Church, we find a surprise! The Cardinal has called for a Year of the Eu- charist starting today! We could say that these 12 weeks without Mass were a preparation for this Year, as we can now truly appreciate the importance of the Eu- charist in our lives.

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The ‘enemy within’ the post Vatican II Roman Catholic Church

The ‘enemy within’ the post Vatican II Roman Catholic Church

A step forwards towards a doctrinal penetration and a formation of the consciousness of the faithful in perfect conformity to the authentic doctrine which, however, should be studied and expounded through the methods of research and the literary forms of modern thought. The substance of the ancient deposit of the faith is one thing, and the way it is presented is another. ... if the premise of the pontificate is that theologians have got out of hand, then it follows logically that they should be brought back to order and sound discipline. But there is always a price to be paid for repressive actions in the Church. They may check supposedly erroneous developments, they may reassure those who want to be told that nothing has changed or will change, they may bring comfort to the impenitent (and there are well founded rumours of a reconciliation with Archbishop Marcel Lefèbre), but they also alienate Christians within and without the Church. The Church is always in a state of tension between its ‘ideal image’ and its actual life. Ideally it is the home of truth- seeking love, light, mutual encouragement, growth in the Spirit, prayer, harmony, reconciled diversity. In practice it can become, for a time, a place of fear, anxiety, denunciations, neurosis. When that happens, the well-meaning defence of orthodoxy becomes a counter-witness to the gospel. (Hebblethwaite 1980:123) Jack Dominian (1975), a leading Roman Catholic pastoral theologian, took a similar view:
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St. Gabriel s Roman Catholic Church

St. Gabriel s Roman Catholic Church

Community Services is Catholic Charities’ link to par- ishes in the Trenton diocese. Serving families in crises, we provide food, mortgage, rent and utilities assistance, temporary housing, counseling, and immigration ser- vices. To learn more about Catholic Charities Communi- ty Services visit our You Tube presentation. Click on: https://youtu.be/-r8YRyPClY4

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Religious revival in the Roman Catholic Church and the autochthony-allochthony conflict in Cameroon

Religious revival in the Roman Catholic Church and the autochthony-allochthony conflict in Cameroon

Apparently, the committee’s positive report had no effect whatsoever on the bishop’s determination to intervene. On 26 December 1996, the bishop wrote to Father Etienne, informing him of his transfer to Bishop Rogan College, the minor seminary in Buea, without any indication of his function there. The following day, he sent Father Etienne another letter, announcing the suspension of the Maranatha Movement. There were many reasons for this suspension, including the fundamentalist use of the bible and the introduction of certain innovations in the liturgy which, according the bishop, were not only more born-again than Catholic but also ‘offensive to the decorum and sacredness of the liturgy’. He stressed that Father Etienne had never received any authorisation of the competent ecclesiastical authority to execute his self-proclaimed healing ministry nor had the rites for such a ministry ever been approved. He accused the priest of pretending that he himself rather than Christ was healing people and prohibited him from receiving consultation fees for his healing ministry, ‘even if they were spontaneously offered’. He also blamed the priest for devoting more time to healing than to administering the college. Finally, he requested that Father Etienne discourage any form of ‘superstitious’ use of holy water: ‘water is blessed in large quantities and distributed indiscriminately to Catholics and non-Catholics alike, and people have come to believe that only water blessed by you is valid and effective’. In conclusion, the bishop stated that the Maranatha Movement had caused a split among the faithful and turned its members against the hierarchy. 12
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