The Beautiful tree of life.

Mode of access: Internet.

The way of life,

Mode of access: Internet.

Companions for the devout life. Six lectures delivered in St. James's Church, Piccadilly, A.D. 1875.

Includes bibliographical references.

Mammon; or, Covetousness the sin of the Christian church.

Mode of access: Internet.

The Didache and Traditioned Innovation: Shaping Christian Community in the First Century and the Twenty-First Century

<p>Church leaders, both lay and clergy, shape Christian community. Among their central tasks are: building communal identity, nurturing Christian practices, and developing faithful structures. When it comes to understanding the approach of the earliest Christian communities to these tasks, the Didache might well be the most important text most twenty-first century church leaders have never read. The Didache innovated on tradition, shaping the second generation of Christians to meet the crises and challenges of a changing world.</p><p>Most likely composed in the second half of the first century, the Didache served as a training manual for gentile converts to Christianity, preparing them for life in Christian community. This brief document, roughly one third the length of Mark���s gospel, developed within early Jewish-Christian communities. It soon found wide usage throughout the Mediterranean region, and its influence endured throughout the patristic and into the medieval period. </p><p>The Didache outlines emerging Christian practices that were rooted in both Jewish tradition and early Jesus material, yet were reaching forward in innovative ways. The Didache adopts historical teachings and practices and then adapts them for an evolving context. In this respect, the writers of the Didache, as well as the community shaped by its message, exemplify the pattern of thinking described by Greg Jones as ���traditioned innovation.���</p><p>The Didache invites reflection on the shape and content of Christian community and Christian leadership in the twenty-first century. As churches and church leaders engage a rapidly changing world, the Didache is an unlikely and yet important conversation partner from two millennia ago. A quick read through its pages ��� a task accomplished in less than half an hour ��� brings the reader face to face with a brand of Christianity both very familiar and strikingly dissimilar to modern Christianity. Such dissonance challenges current assumptions about the church and creates a space in which to re-imagine our situation in light of this ancient Christian tradition. The Didache provides a window through which we might re-examine current conceptualizations of Christian life, liturgy, and leadership. </p><p>This thesis begins with an exploration of the form and function of the Didache and an examination of a number of important background issues for the informed study of the Didache. The central chapters of this thesis exegete and explore select passages in each of the three primary sections of the Didache ��� the Two Ways (Didache 1-6), the liturgical section (Didache 7-10), and the church order (Didache 11-15). In each instance, the composers of the Didache reach back into a cherished and life-giving aspect of the community���s heritage and shape it anew into a fresh and faithful approach to living the Christian life in a drastically different context. </p><p>The thesis concludes with three suggestions of how the Didache may provide a resource for the way the Church in the present thinks about training disciples, shaping community, and developing leadership structures. These conversation starters offer beginning points for a richer, fuller discussion of traditioned innovation in our current church context. The Didache provides a source of wisdom from our spiritual forebears that modern Christian leaders would do well not to ignore. With a look through the first century window of the Didache, twenty-first century Christians can discover fresh insights for shaping Christian community in the present.</p>

Embodied Prayer: the practice of prayer as Christian theology

<p>This dissertation attempts to retrieve the integration of prayer and theology in the life of the church. Prayer is a spiritual and bodily theological activity that forms Christian identity and virtuous character. The bodily dimension of Christian prayer plays an essential role in theological understanding and moral formation. However, the embodiment of prayer has been mostly neglected in modern academic theology. This study highlights the significance of the body at prayer in theological studies and spiritual formation.</p><p>Chapter 1 presents Karl Barth���s theology of prayer as a model of the integration of prayer, theology, and Christian life (lex orandi, lex credendi, lex agendi). However, Barth���s attempt to overcome the dichotomy between theory and practice in theology did not pay much attention to embodiment of prayer. Through ritual studies and phenomenology (Marcel Mauss, Maurice Merleau-Ponty, and Pierre Bourdieu), chapter 2 shows why the bodily dimension of the practice of prayer should be recovered in theology and ministry; then it explains how Christians in the early and medieval church actually prayed with the body, how their bodily actions were understood in their theological paradigms, and how their actions contributed to the formation of Christian character. Chapter 3 narrows the focus to the formation of the heart in the making of Christian character. The practice of prayer has been emphasized not only as an expression of the inner heart of pray-ers but also as a channel of grace that shapes their affections as enduring dispositions of the heart. Furthermore, historically the bodily practice of prayer gave theological authority to the devout Christians who were marginalized in academic theology or ecclesiastical hierarchy, and Chapter 4 presents the lex orandi of praying women who gained their theological knowledge, wisdom, and authority through their exemplary practices of prayer (Catherine of Siena, Mechthild of Magdeburg, Julian of Norwich, Margery Kempe, and Teresa of Avila). These historical examples reveal how Christian communities appreciated and celebrated the theological voices from the margins, which developed from theological embodiments in prayer.</p><p>This dissertation concludes that academic theology needs to heed these diverse theological voices, which are nurtured through everyday practice, as an integral part of theological studies. Therefore, it calls for a new paradigm for understanding the relationship between theory and practice in theological education. The integration between theory and bodily practice is necessary for both academic theology and spiritual formation. A more holistic understanding of Christian practices will not only enhance the training of scholars and clergy but also give the laity their own theological voices that will enrich academic theology.</p>

The teaching of Jesus concerning Christian conduct,

Mode of access: Internet.

Topeliaaninen usko : Kirjailija Sakari Topelius uskontokasvattajana

ABSTRACT The author Zacharias Topelius as a religious educator The present study concerns the author Zacharias Topelius (1818-98) as a religious educator. The study��s main questions are as follows: What is the theological and pedagogical content of Topelius books and how is his religious instruction linked with the history of his time. The primary sources are his educational books Naturens bok (The Book of the Nature, 1856), Boken om v��rt land (The Book of our Land, 1875) and Evangelium f��r Barnen (Gospel for Children, 1893), as well as his storybooks L��sning f��r barn I-VIII (Reading for Children I-VIII, 1865-96). The dissertation concerns the his-tory of religious education. Its primary method is background-based systematic analy-sis. In Topelius children s books the view of God is characterised both as an omnipresent spirit and as Providence, who guides world history according to his plan. In addition to Lutheranism this view is also influenced by Nationalism and Romanticism. The theological content of the books emphasises instruction in Christian life that is natural to normative children s books. Topelius strongly expresses the importance of a personal relationship to God, an idealistic Christian view of one s fellow man and of one s own nation as well as the value of nature conservation. The books of Topelius were some of the first educational works on nature preservation in Finland. The didactic quality of Topelius children s books was high for 19th century Finland. Their main emphasis in terms of educational goals is on civilisation (Bildung), self-awareness, national solidarity and living idealism. The pedagogical argumentation is mostly based on theological, historical, social and rational reasoning. The primary principles in Topelius teaching are Christian nationalism, idealistic harmony and the agrarian bourgeois. Christian nationalism is the main element of Topelius religious education. He considers the fatherland as a God-given project and the taking care of it as a part of holy service. Idealistic harmony is seen as the comprehensive development of one s character in the sense of romantic idealism. The agrarian bourgeois principle combines the Finnish peasant tradition with the values of 19th century modern bourgeois culture. I have named Topelius vision of religious education the Christian national project of civilisation (Bildung). Its main theses are home, religion and fatherland. The author himself strongly believed in this vision and never questioned it despite its national chauvinism and theological inconsistency. The religious ideology represented in Topelius educational works and storybooks was popular among pedagogues during the whole era of the Finnish folk school. It fit per-fectly with the Christian national discourse stemming from 19th century ideological ten-dencies. Due to their appropriate content combined with their practical language and pedagogical methods, the books were popular both at school and in the home for a long period of time. Therefore the books of Topelius aptly symbolise the religious education of their time and manifest their author s pedagogical talent as a national religious educator and as a populariser of Christian nationalism. Topelius books have had a lasting influence on Finnish religiosity. Key words: Topelius, theology, religion, education, nationalism and national project

Santa Gertrudis Magna : una m��stica te��loga

Resumen: Santa Gertrudis se ubica en el punto de inflexi��n en que la unidad tradicional entre teolog��a y vida espiritual comienza a debilitarse. Contempor��nea al desarrollo de la escol��stica, pertenece sin embargo al mundo mon��stico, donde la integraci��n entre la vida y la teolog��a, se cultiva y se defiende. Su vida se nos presenta como la de aqu��lla en quien se cumple la finalidad teol��gica que subyace a toda vida cristiana: la comprensi��n vital del misterio por la experiencia de ��ntima comuni��n con lo divino. Su doctrina ilumina el n��cleo de la fe a partir de las fuentes de la liturgia, la revelaci��n y la tradici��n patr��stica, asimiladas a trav��s de su experiencia espiritual. Esta se expresa en la originalidad y precisi��n teol��gica de sus visiones y oraciones, vertidas en un lenguaje afectivo y simb��lico, en el equilibrio de su doctrina espiritual y en su hondo sentido de Iglesia. Su experiencia constituye una m��stica dogm��tica, eclesial y esponsal, cuya universalidad y actualidad la hacen apta y atractiva al p��blico creyente y no creyente de hoy

Cien a��os de la Facultad de Teolog��a : la progresiva maduraci��n de un estilo

Resumen: En su lectio inauguralis del a��o acad��mico de la Facultad de Teolog��a de la Universidad Cat��lica Argentina, el autor toma la oportunidad de la celebraci��n del Centenario de dicha Facultad y los cincuenta a��os de la clausura del Concilio Vaticano II, para reflexionar sobre la influencia de este ��ltimo en el ���estilo��� de aqu��lla. Este estilo es, en efecto, fruto de la recepci��n del Concilio, que ha hecho prevalecer el tema del amor en el pensamiento y la vida cristiana, junto con una visi��n de la revelaci��n como comunicaci��n de Dios a los hombres en la historia, y una nueva atenci��n a los ���signos de los tiempos���, generando as�� una nueva actitud caracterizada por la apertura y el di��logo. El ���estilo integrador��� de nuestra Facultad, inspirado en el Concilio y en la figura de Pablo VI, encuentra un renovado impulso en el Papa Francisco, para quien la ���aut��ntica��� teolog��a debe ser hecha ���de rodillas��� y desde el ���coraz��n���, siendo a la vez saber humilde y amor comprometido

Herej��as, espiritualidad, pastoral : ayer y hoy

Resumen: El autor del art��culo propone un recorrido a trav��s de las herej��as que se presentaron en los primeros a��os de vida de la Iglesia con sus variantes y modalidades, y del testimonio de los Santos Padres. Su prop��sito es ofrecer un instrumento para la revisi��n de distintas actitudes actuales en el ��mbito de la fe, la cristolog��a y la eclesiolog��a y plantear el desaf��o metodol��gico que proponen a la hora de elaborar respuestas. Presenta, en este sentido, las primeras herej��as cristol��gicas y analiza los significados e implicancias en la perspectiva eclesiol��gica del docetismo, el gnosticismo, la tendencia monofisista y la herej��a de Apolinar difundida en los siglos IV-V y el nestorianismo, y traza relaciones con el contexto cultural actual. Especial importancia concede al gnosticismo, tentaci��n siempre presente de la existencia cristiana. Dentro de las herej��as eclesiol��gicas, desarrolla el significado y las actitudes del movimiento donatista. En torno a las herej��as de la gracia, desarrolla los contenidos de la doctrina pelagiana y de la propuesta semipelagiana como tendencia m��s espiritual y pastoral. Se destaca el valor de la Tradici��n que nos incorpora en la historia viva de la Iglesia.

Os Santos ��leos: rela����es sociais e alforrias na Pia Batismal Freguesia de S��o Gon��alo, Rio de Janeiro, meados do s��culo XVIII

Segundo a doutrina cat��lica, o rito batismo �� entendido como o sacramento que abre as portas da vida crist�� ao batizando. No entanto, esse mesmo ato eucar��stico pode ter sido utilizado pelos escravos ou ex-escravos para abrir outras portas que n��o apenas a vida crist��, mas uma possibilidade de arranjos sociais para amenizar a sua condi����o de cativo no mundo hostil da escravid��o no Brasil. Os registros paroquiais s��o fontes de extrema import��ncia para a compreens��o da organiza����o das popula����es, principalmente a escrava. Neste trabalho temos como refer��ncia os assentos de batismo da Matriz de S��o Gon��alo do Amarante, na Freguesia de S��o Gon��alo (Rio de Janeiro), entre 1746 e 1768. Fizemos uma leitura da produ����o bibliogr��fica a respeito das alforrias e do compadrio, buscando destacar o caminho e o avan��o historiogr��fico sobre o tema. Das fontes extra��mos os casos mais significativos de compadrio envolvendo a popula����o escrava na regi��o e no per��odo destacados, a fim perceber os significados do batismo para os cativos e o modo como foi utilizado pelos mesmos para buscar prote����o e fortalecer os la��os entre outros companheiros de cativeiro. Apuramos tamb��m os casos de alforria de pia encontrados na documenta����o, mostrando que o sacramento do batismo poderia atingir dimens��es muito al��m das que eram esperadas pela Igreja Cat��lica.

A inven����o do Padre: genealogia da subjetiva����o clerial em semin��rios cat��licos

A presente pesquisa investiga a produ����o de subjetividade em semin��rios cat��licos. Por meio de diversos te��ricos, girando em torno do eixo conceitual da An��lise Institucional (em sua vertente socioanal��tica e, principalmente, esquizoanal��tica), pesquisou-se um importante semin��rio cat��lico diocesano na regi��o Sudeste, um dos primeiros fundados no Brasil. Um semin��rio �� a institui����o de internato em que muitos homens vivem, estudam e trabalham, durante oito anos em m��dia, para se tornarem padres. Nossa pesquisa de campo utilizou-se da observa����o participante, oriunda da antropologia e sociologia, em diversas visitas ao estabelecimento, durante as quais fomos autorizados a participar de todas as atividades dos 110 seminaristas internos. Em seguida, alguns seminaristas, de todas as etapas da forma����o, e todos os 5 padres formadores foram entrevistados. Recorremos a entrevistas abertas de hist��ria de vida, segundo os procedimentos da Hist��ria Oral italiana. Guiados pela distin����o da filosofia de Spinoza de tr��s g��neros de conhecimento, buscamos dramatizar a forma����o clerical em tr��s n��veis de compreens��o: os Signos ou afectos, as No����es ou conceitos, as Ess��ncias ou perceptos. Por meio dessa trajet��ria, constatamos o predom��nio da dimens��o do institu��do e de uma modeliza����o homogeneizadora de tipo romana, resultando em que os cl��rigos ali formados se fechem em uma identidade sacerdotal claramente identific��vel e encapsulada na obedi��ncia aos centros de poder eclesiais: a C��ria romana, a Mitra diocesana e a Par��quia. Busca-se, na forma����o, reproduzir a subjetividade serializada segundo um Modelo sacerdotal institucionalizado, no qual as dimens��es lit��rgica e disciplinar s��o ressaltadas, em detrimento das dimens��es m��stico-pol��ticas sendo a persegui����o �� Teologia da Liberta����o um importante analisador dessa caracter��stica. A constante vigil��ncia da pureza doutrinal, lit��rgica, organizacional e teol��gica indicou-nos a press��o em reprimir a dimens��o m��stico-prof��tica, que range, querendo se expressar. Em vista disso, bem como de in��meros outros analisadores, conceitos e personagens produzidos ao longo da pesquisa, pudemos constatar que o desejo clerical, modulado na forma����o seminar��stica, oscila entre dois p��los: um p��lo sacerdotal-romano-paran��ico e um p��lo prof��tico-libertador-esquizo. No primeiro, h�� redu����o �� identidade hegem��nica nascida nos centros de poder eclesiais, fechando-se �� diferen��a, na busca de um projeto de imortalidade frente ��s intemp��ries da vida e transforma����es da Hist��ria, produzindo pr��ticas hier��rquicas a partir de um pensamento de car��ter transcendente, representativo. No segundo p��lo, h�� busca de singulariza����o, nascida do seguimento a Jesus, o conseq��ente compromisso com os menores e exclu��dos dentro e fora da Igreja e o processo inerente a esta produ����o de sentido, criando-se, em conseq����ncia, uma radical imanentiza����o da vida crist�� e de seus p��los e transcend��ncias: material/espiritual, f��/vida, Igreja/Mundo, m��stica/pol��tica. O semin��rio pesquisado, indicador das transforma����es micropol��ticas da Igreja contempor��nea, produz hegemonicamente um desejo sacerdotal-romano-paran��ico, forjando funcion��rios do poder da Igreja, burocratas do aparelho de Estado romano, aplicadores de suas rubricas lit��rgicas e normas doutrinais e morais, e n��o profetas do Reino de Deus, m��quinas de guerra libertadoras quanto a tudo o que oprime a pot��ncia da vida e suas inauditas express��es singulares.

Monastic and church archaeology

Major advances in church and monastic archaeology are discussed in terms of two distinct waves, ca. 1970���1995 and 1995 to the time of writing (2014). The first wave was influenced by landscape history and processual archaeology; scholarship focused principally on historical, economic, and technological questions and targeted individual sites and monuments for study. The second wave has been informed by postprocessual approaches and considers change and complexity in religious landscapes and perspectives on religious space, embodiment, and agency. In conclusion, this article calls for a more holistic approach to the archaeology of medieval Christian belief, one which moves beyond the focus on institutions and monuments that has characterized monastic and church archaeology and extends archaeological study to include the performative rituals of Christian life and death in the Middle Ages.

Clarissimo speculo bonitatis Dei : o mundo de Tom��s de Celano e a sua leitura de mundus

The aim of this study is to understand the version of St. Francis of Assisi created by Friar Thomas of Celano in his hagiographic works. That study also it examines how the Order of Friars Minor and the Papacy have understood the relationship between Christians and the world and turned thisunderstanding in a version of the Saint. Factors such as the replacement of Neoplatonism byAristotelianism as philosophical paradigm and economic and social changes have contributed to change the interpretation of the biblical mandate to not love the world , no longer interpreted as materiality, but as an order for Christians to flee sin. The rejection of the world was replaced by a greater appreciation of nature and society. Moreover, increasingly, the body went from enemy to friend, becoming the brotherbody. Such analysis is important to review the idea, so common in the historiography of what MaxWeber called Worldly Asceticism, the Christian life lived in society, only emerged in Protestantism in opposition to monasticism. The mendicant orders, especially the minority tried during the thirteenth century, the period of analysis of this work, experience the loving nature of Christianity and acting,through preaching and charity in the cities.To make this work, were analyzed the hagiographic discourse (on San Francisco) made by Thomas of Celano, Vita beati Francisci (called Vita Prima) and Memorial in desideiro anime (named Vita Secunda) and, from this, understand the Celano��s interpretation on how it should be the Christian's relationship with the world. The world ceased to be adistorted reflection of a perfect reality, becoming the perfect reflection of God's goodness.