Search Results (215)

With good reason, Vatican II encourages the Eastern ecclesial realities to preserve and, if necessary, to rediscover their own traditions (also, even if not only, for ecumenical reasons). There are, however, certain aspects of the heritage of the Eastern Churches that require urgent revision in a spirit of consistency with the teachings of the Council. This is undoubtedly the case with regard to the anti-Jewish elements so specific to the entire Christian tradition (more or less generalised insults and judgments; substitutionary and appropriative perspectives; a purely instrumental use of the Jewish scriptures) and, in the absence of full reception of the Council, still reflected in the public prayers of the Romanian Greek-Catholic Church, to the detriment of that spirit of respect, fraternity, and dialogue theoretically embraced throughout the Catholic world today. In the light of Nostra aetate §4 and the subsequent developments that flowed from it, I shall try in this contribution to outline some possible criteria for reforming the offices of Holy Week, aiming to show that—at least in this particular case—it is not enough merely to refer to the OE, let alone to use it to justify a comfortable tendency towards inertia. Apart from the fact that it is this very Decree that speaks of a possible and necessary organic progress, we cannot ignore the more general spirit of renewal of the Council and its other documents (the NA, the SC, the DV, the GS). The challenge would be to engender a creative fidelity, which—while preserving the best of tradition—surpasses certain of its contingent elements. Full article

This study explores the role of public theology in addressing contemporary societal challenges, emphasizing ethical dialogue in response to secularization, pluralism, technological transformation, and social and environmental issues. It situates pastoral theology in the Christian tradition as an active social practice aimed at promoting justice, equality, and the common good. The study highlights the emergence of public theology as a response to the participation of religious discourse in the public arena, considering communication and digital technology, and articulating theological reflection with real-world social issues. Additionally, it examines the profound significance of dialogue within religious discourse and stresses the importance of ethical reflection in technological advancements, particularly concerning AI (Artificial Intelligence). Moreover, Catholic social thought and the concept of integral ecology are analyzed in dialogue with the SDGs (Sustainable Development Goals), underlining the potential of public theology to promote socio-environmental justice through a holistic approach. Full article

The subject of this article is the centuries-old religious heritage of Vilnius. The aim of the article is to analyse this heritage and its reflection in the gaze of tourists. In particular, it focuses on selected Catholic, Orthodox, Protestant, Jewish, and Karaite sites. The methods used in the empirical study include the analysis of reviews posted on the Tripadvisor website by tourists from different countries who visited five selected sites: (1) St. Anne’s Church, (2) Holy Spirit Orthodox Church, (3) Evangelical Lutheran Church, (4) Vilnius Choral Synagogue, and (5) Kenesa. The authors employed the method of desk research, which involves the analysis of existing data. The selection of objects was made by indicating the most commented sites of a given religious tradition for which the most comments were received. In the light of the pervasive influence of social media, it is noteworthy to observe the contemporary representation of multi-religious Vilnius that is disseminated through this medium. Urban sacred spaces are not only places of worship of interest to religious people, including local and foreign pilgrims. Furthermore, they constitute an attractive urban heritage for a significant number of cultural tourists. Committed tourists, including cultural tourists, meticulously document their impressions in various forms of narrative, offering either endorsement or criticism of a particular object. In this manner, they also interpret elements of the heritage in the local urban space. Full article

The relationship between Scripture and the Liturgy remains one of the most extensively debated subjects in theological discourse. In the wake of the Protestant Reformation and the Catholic Counter-Reformation, a divided Christendom witnessed the rise of a dichotomy between Scripture and Liturgy, as well as between the Word and the Sacrament. This dichotomy, however, is absent from the patristic thought, which perceives the unity and complementarity between Scripture and Liturgy, owing to their shared belonging to the one life of the Church—broadly defined as Tradition—and to the way they are understood and experienced as interconnected modes through which the singular Mystery of Jesus Christ is communicated to the faithful. The present study aims to demonstrate this unity by drawing on a substantial body of patristic writings, highlighting the fact that the life of the Church is one and is lived both as the rule of faith and the rule of prayer, and that through it, one and the same Christ communicates Himself to the faithful both through the Word and through the Holy Sacraments. For the Church Fathers, the Christian faith is not an abstract doctrine about Christ, but a real and personal encounter and communion with Him in the life of the Church. This patristic approach may offer a starting point for contemporary Christianity in addressing the current liturgical crisis and in rethinking and renewing future ecumenical dialogue. Such renewal presupposes a movement beyond secular formalism and nominalism, which have fostered excessive conceptualization and an antithetical view of Scripture and Liturgy, Word and Sacrament. Full article

This article aims to provide an account of the political thought of Archbishop John Carroll on the topic of religious liberty as a core principle of the American founding. It examines the relationship of Church and State through the lens of a developing self-understanding in the American and Roman Catholic identities. American Catholic colonists were accused of having a divided allegiance that made them dangerous to the social compact, divided between papal authority and the authority of the republic. Further, the place of the Catholic Church in a more pluralistic religious landscape following the Reformation demanded a reexamination of the traditional Catholic teaching on religious liberty. One man in particular stands out as a seminal figure in the development of a rapprochement between the American liberal understanding of religious liberty and that of the Catholic tradition. This man was Archbishop John Carroll, the first Roman Catholic Bishop in America. Carroll’s theoretical and practical approach to the highly contentious issue of religious liberty is a noteworthy example of simultaneous commitment to the Catholic faith and responsiveness to the exigencies of the moment and the perennial demands of political life. Carroll’s example is useful for Catholics and all others, as a model for Church–State separation. Full article

Through a critical analysis of one section of a 17th century Chinese manuscript, this article examines the formation of pragmatic identity of non-elite Roman Catholic Chinese converts, who simultaneously identified themselves as Confucians and Catholics within the culture of “Three Teachings synthesized into one system” (sanjiao heyi 三教合一) in traditional Chinese society. This investigation explores how these converts formed their pragmatic identity during their adaptation of Catholic beliefs and practices into a complex and dynamic context of interreligious interactions. The texts under examination are two essays in the Bian chizhai (辨持齋, Debating on Fasting) section in the Bingyin huike (丙寅會課, Teaching Sessions in 1686), composed in a Chinese Catholic seminarian community established and administered by Jesuit missionaries in Nanjing (南京). This interdisciplinary study not only provides a critical examination of the manuscript, which has not yet been extensively researched, but also offers a novel understanding of non-elite converts’ identity formation through the lens of pragmatic identity theory, drawing inspiration from American Pragmatism. It contributes to our contemporary understanding of non-elite Chinese Christian converts’ quest for identity amidst intercultural interactions between mainstream and marginal religions in 17th century Qing China. Full article

This study examines, within the broader context of historical and cultural influences from Byzantine and Western canonical traditions, the canonical and theological treatment of physical disabilities as impediments to the priesthood within modern Orthodox Canon Law. It shows how traditional Orthodox Canon Law, particularly influenced by medieval Roman Catholic canonical understanding, has historically emphasised physical integrity as a requirement for ordination. The study critically examines historical and contemporary canonical attitudes towards candidates with hearing, speech, or visual impairments or with locomotor disability through the analysis of Apostolic canons, Canons of Ecumenical Councils, and later canonical sources. The methods include a critical canonical and historical analysis of primary sources such as the Canons, patristic writings, and synodal legislation, with particular reference to the initiatives of the Romanian Orthodox Church in the modern cultural and pastoral context. The study observes that, although such impairments continue to be recognised as canonical impediments according to traditional Orthodox law, contemporary ecclesial practice increasingly reflects a pastoral sensitivity that allows, in certain contexts, for the inclusion of persons with disabilities in ordained ministry. This is typically achieved through adaptations that preserve the integrity of liturgical function, such as assistance from co-ministers or specialised training. These developments, while not amounting to a formal canonical revision, signal a broader pastoral and ecclesiological openness toward the integration of persons with disabilities within the life of the Church. Full article

After the arrival of Jesuits in China during the late Ming dynasty, they adopted a strategy of aligning Catholicism with Confucianism, referring to themselves as “Western Confucians” to gain sympathy and support from the Chinese literati. However, during the early Qing dynasty, particularly during the late Kangxi era, because of the resurgence of traditional Confucian ideology and the consolidation of Manchu rule, literati attitudes toward Catholicism shifted significantly. This paper uses the early Qing scholar Dong Han (董含, 1626–?) from the Songjiang region as a case study, with his Notes in Three Hills 三冈识略 as the primary textual source, to analyze his critiques of Western learning (including Catholicism and Western science). Additionally, it examines Catholic responses to these critiques, based on the manuscript Refute the False Accusation 辩诬 collected in the BnF (Bibliothèque nationale de France). Through an analysis of Dong Han’s attitude toward Western learning and the responses it provoked, the paper aims to shed light on the changing attitudes of early Qing literati in the Jiangnan area toward Western learning, as well as the challenges faced by Catholicism in establishing their legitimacy in early modern China. It points out that the fundamental differences between Western learning and Confucianism prevented it from making an effective argument for legitimacy in China. The lack of support from the literati and the emperor led to the eventual fate of Catholicism—being prohibited. Full article

The introduction of Christian angelology during the Ming and Qing dynasties was driven by strong practical needs. As intermediaries bridging the sacred and the secular, angels were endowed with crucial functions in core sacraments such as baptism and the Mass, including the purification of sins, protection, and the connection between God and humanity. Their participation in these rituals not only enhanced the sanctity of the ceremonies but also facilitated a dialogue with traditional Chinese spirits. Missionaries deliberately avoided abstract theological discussions about angels, instead emphasizing their role in accompanying and guiding believers in daily life. The concept of “guardian angels” addressed the spiritual needs of believers, while the imagery of angels in funeral rites helped reconstruct expressions of filial piety, thereby mitigating cultural conflicts between China and the West. At the same time, the localized understanding of angels among Chinese Catholics during this period focused on ritual practices and the affirmation of their own identity. The introduction of Christian angels during the Ming and Qing dynasties, with their practical dimensions, facilitated the indigenization process of Catholicism in China and provided new perspectives and pathways for interreligious and intercultural dialogue. Full article

Pope Francis calls today’s culture a culture of temporariness. With regard to marriage, it is resulting in a decline in marriages and an increase in divorces. One notices an increasing tension between the sacrament of marriage in the Catholic tradition, which is understood as a lifelong relationship. The purpose of this article is to analyze the meaning and stabilizing role of marriage in the face of these changes. This article consists of four parts. It presents the theological and legal–canonical vision of the sacrament of marriage in the Catholic Church (1), the manifestations of the culture of temporariness in society and marriage (2), the stability offered by the sacrament of marriage (3), and the strengthening of the stabilizing role of the sacrament of marriage (4). The sources for this research are the teachings of the modern Catholic Church and scientific studies on the sacrament of marriage and the culture of temporality. The monographic method, the method of source analysis, and content analysis were used. The analysis carried out in this article shows that the sacrament of marriage is a kind of sign of opposition to the culture of temporariness. It reminds us of values such as fidelity, responsibility, and generosity. Full article

The Church of Christ is unity in diversity. Around the great centers of diffusion, the rites have been gradually defined as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of the history of a distinct people, by which its own manner of living the faith is manifested” (Code of Canons of the Eastern Churches can. 28 § 1). At the same time, the necessity of the existence of the sacred ministry for the celebration of the Eucharist and the Sacraments is the basis for the establishment of the hierarchy of bishoprics that are formed ontogenetically and diachronically around the primary diffusion center, recognized as the Mother Church or, starting from the IVth–Vth centuries, as the Patriarchates. The tensions between dissident factions culminated in the Ecclesiastical Schism of 1054, which separated Eastern Christianity from the Roman Church. The restoration of the unity of the Constantinopolitan Churches of Central and Eastern Europe began with the Union of Brest–Litovsk (1595–1596), which generated a process of gradual entry of the territories of the Eastern Churches into unity, in 1700 reaching Transylvania. The Greek Catholic Churches fought a pioneering struggle in asserting their own traditions in order to restore the unity of the Church. The Eastern churches that re-entered the unity of the Catholic Church faced a change of ecclesiological paradigm, being in a permanent struggle to preserve their own specificity and to affirm the unity. The signatories of the Union Acts rejected “the Uniatism” from the beginning, a fact accepted today within the theological dialogue between the Catholic Church and the Orthodox Churches, the canonical evolution and the treatises of Greek–Catholic theology being the result of a process of experimentation “from within” of unity and catholicity in the context of the modern and contemporary era. The United Churches have paved the way for the restoration of unity between East and West, being obligated to grasp different forms of canonical manifestation of unity in the absence of a Patriarchate in communion with the Church of Rome, during which they offer a reflection that fully grows through a theology of restoring the unity of the Church, benefiting today from the ecclesiological paradigm shift of Vatican II and by the conceptual tools provided by the traditions and the Code of Canons of the Eastern Churches. Full article

For generations, a silent symbol of politics in U.S. religious congregations has been the presence of the national flag in worship spaces. Despite debates over the flag, there is limited empirical research on its contemporary prevalence or influence in congregations. Building upon research on social sorting, we hypothesize that people with conservative religion and conservative politics sort into congregations displaying the flag. Additionally, we hypothesize a priming effect whereby worshipping with the U.S. flag elevates support for Christian nationalism. Findings from the 2021 Baylor Religion Survey reveal that nearly half of religiously affiliated U.S. adults worship with the flag, most notably members of white Protestant religious traditions (more so than Catholics) and older adults. Regardless of religious tradition or political ideology, worshipping with the flag is associated with support for Christian nationalist beliefs. These finding highlight a sorting process into American congregations and hint at political socialization occurring within them. Full article

In the past sixty years the institutions of religious life (perhaps now more broadly and accurately named “consecrated life”) within the Roman Catholic world have experienced something of a crisis. In the midst of this crisis, many have called for a rethinking of the meaning and practice of consecrated life. During this same period, Protestants have grown ever more interested in forms of committed Christian living appropriate to their own traditions. Furthermore, there is indication that changes in the socio-economic conditions surrounding “Non-Western” monastic traditions are giving rise to a degree of rethinking within their circles. In this article I trace what I identify as a “call”—an accumulating expression of the need for an ecumenical theology of consecrated life for the 21st century—through writings published largely within the past sixty years. I review developments in thought and practice from each tradition in turn. Ultimately, I conclude that there is, in fact, a need for some kind of formal ecumenical and interdisciplinary reflection on the meaning of consecrated life, reflection that has remained incomplete at best for five hundred years. Full article

This paper examines the emergence of vernacular liturgies in Latin America, particularly through the incorporation of folk music in Nicaraguan Masses following the Second Vatican Council (Vatican II). In response to the Romanization of the Catholic liturgy in the nineteenth century, folk songs in local languages became a form of theological and cultural resistance, offering an alternative to the Latin-dominated liturgical tradition. Despite Vatican disapproval of certain Mass settings due to their non-traditional texts, these vernacular liturgies transcended their missionary origins, enriching both devotional practice and theological discourse. The study explores key Vatican II documents on liturgical participation, examines the role of liberation theology in framing vernacular and multilingual Masses as tools for social and religious transformation, as well as historical precedent as a lens for understanding the progression of change in the setting of the Mass, particularly in Latin America. Using the Misa Campesina, by Carlos Mejía Godoy, as a case study, the paper demonstrates how Nicaraguan folk Masses embody the intersections of ecclesial reform, cultural identity, and social justice within the broader context of Latin American liturgical innovation. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. Full article