This study has two aims. The first is to relate studies on symbolism and its modes to an understanding of the liturgy. The second is to relate these studies to the renewal of the liturgy in a time of crisis. Since the first aim is affected by the second, it may be well to say something about the nature of the crisis at this point . . . "The crisis as it touches on liturgy is twofold. First there is a crisis of vision and second a crisis of hope. The churches are forced to ask how well the vision of reality, or the world view, projected in liturgical celebration expresses a sense of being in time and a sense of the holy that are pertinent to contemporary fact and contemporary models of reality. This is the crisis of vision. At the same time, the churches are part of a humanity which lives in a time of disintegration and destruction, a humanity continually compelled to consider whether there are any hopes by which it is possible to face the future. The despair of the age is represented in the twofold holocaust of the century. There is the holocaust of the Jewish people under the Nazi regime, and there is the imminent nuclear holocaust which threatens the entire world. Can those who profess faith in Jesus Christ profess it in such an age?" --from the Introduction
What is the mission of the church? What are the ministries that futher its mission? How should the traditional orders of bishop/overseer, priest/presbyter, and deacon be reconsidered in the light of 21st century challenges and ecumenical unity? These big questions involve a constellation of neuralgic issues both within the Roman Catholic Church and between it and its sister churches, both East and West: women priests, women bishops, married priests, lay ministries, the unaccountability of bishops to their flocks. The rapid decline of priests in the US has led to an enormous number of lay people in leadership positions, but they can't preside at the Eucharist (the heart and soul of Catholic identity and practice), and their roles are nebulous, undefined, and severely constrained. Catholic women are voting with their feet over the church's failure to ordain women. Lay theologians, men and women, now outnumber priest theologians, but have little "standing" in the church outside of academia. Far-reaching agreements on theological issues have been made between Roman Catholicism and Anglicanism and Lutheranism, but the practical consequences (e.g., shared Eucharists) are nil. It is against this background that David Power, the doyen of sacramental theologians in North America, has written a magisterial work on the mission, ministry, and order of the church that is historically comprehensive, theologically progressive, ecumenically and globally focused, and practical in its prescriptions.
In An Inculturation Model of the Catholic Marriage Ritual, David William Antonio presents a model of how the Catholic Ritual of Marriage may be adapted to the language, culture and traditions of a particular people, specifically, the ilocanos of Northern Luzon in the Philippines. Vatican II called for the revision and adaptation of the rite of marriage, exhorting local churches to develop their own rites suited to their people's particular customs and traditions. The work of preparing a rite of marriage for a particular region cannot be limited to merely translating the typical edition. There has to be a thorough examination of both the editio typica and the people's religious and cultural traditions, the socio-economic and political realities that confront them, attending to the positive values expressed therein. Only a dialogical process such as this will guarantee a liturgy that is faithful to the Christian tradition and meaningful to a given people. An Inculturation Model of the Catholic Marriage Ritual will serve as a model for people of other cultures who have to do similar liturgical preparation and will be important especially to churches whose membership includes people who experienced colonization but never lost the riches of their own cultures in the blending of cultures and beliefs that followed.
Does matter matter? The scientific picture of the end of the physical Universe has undergone dramatic changes since the turn of the 21st century, with its future characterized by accelerated expansion and futility. Yet Christian theology has been largely silent on this, despite the interest in eschatology in popular culture and in theology itself. What can Christian theology learn from and contribute to the scientific picture of the future of the Universe? Can the biblical narratives of creation and new creation have a fruitful dialogue with scientific discoveries? David Wilkinson shows what a fruitful dialogue this can be. Critiquing the folk eschatology of the Left Behind series, the misguided faith of the scientific optimists and the lack of scientific engagement of the theologians of hope, Wilkinson argues for a rediscovery of the theological theme of new creation and the centrality of bodily resurrection.
Rites of Passage is a much-needed, practical homiletic resource for priests and deacons who preach Christian baptisms, weddings, and funerals. The three authors, a religious priest, a diocesan priest, and a permanent deacon, draw from the scriptural and liturgical resources available to the preacher for these three important ritual moments to suggest ways to build an effective homily. This book will serve as a helpful and engaging resource for priests and deacons in parish life and as a blessing to the faithful.
This groundbreaking book is distinctive for the explicit attention it gives to the communal, intersubjective, cultural, and linguistic embodiment of the workings of God in the world. It emphasizes not simply acting justly but living with, in, and from the justice of the triune God by which we are justified. Finally, it offers an important sacramental and liturgical grounding to the Christian understanding of both justice and the triune God. David N. Power and Michael Downey make clear to contemporary believers why a spiritual and sacramental life that is ordered by its trinitarian orientation must include the desire for justice. In short, it is an ethic of social justice that springs from contemplation of the Divine Trinity in the world.
This study has two aims. The first is to relate studies on symbolism and its modes to an understanding of the liturgy. The second is to relate these studies to the renewal of the liturgy in a time of crisis. Since the first aim is affected by the second, it may be well to say something about the nature of the crisis at this point . . . "The crisis as it touches on liturgy is twofold. First there is a crisis of vision and second a crisis of hope. The churches are forced to ask how well the vision of reality, or the world view, projected in liturgical celebration expresses a sense of being in time and a sense of the holy that are pertinent to contemporary fact and contemporary models of reality. This is the crisis of vision. At the same time, the churches are part of a humanity which lives in a time of disintegration and destruction, a humanity continually compelled to consider whether there are any hopes by which it is possible to face the future. The despair of the age is represented in the twofold holocaust of the century. There is the holocaust of the Jewish people under the Nazi regime, and there is the imminent nuclear holocaust which threatens the entire world. Can those who profess faith in Jesus Christ profess it in such an age?" --from the Introduction
This groundbreaking book is distinctive for the explicit attention it gives to the communal, intersubjective, cultural, and linguistic embodiment of the workings of God in the world. It emphasizes not simply acting justly but living with, in, and from the justice of the triune God by which we are justified. Finally, it offers an important sacramental and liturgical grounding to the Christian understanding of both justice and the triune God. David N. Power and Michael Downey make clear to contemporary believers why a spiritual and sacramental life that is ordered by its trinitarian orientation must include the desire for justice. In short, it is an ethic of social justice that springs from contemplation of the Divine Trinity in the world.
What is the mission of the church? What are the ministries that futher its mission? How should the traditional orders of bishop/overseer, priest/presbyter, and deacon be reconsidered in the light of 21st century challenges and ecumenical unity? These big questions involve a constellation of neuralgic issues both within the Roman Catholic Church and between it and its sister churches, both East and West: women priests, women bishops, married priests, lay ministries, the unaccountability of bishops to their flocks. The rapid decline of priests in the US has led to an enormous number of lay people in leadership positions, but they can't preside at the Eucharist (the heart and soul of Catholic identity and practice), and their roles are nebulous, undefined, and severely constrained. Catholic women are voting with their feet over the church's failure to ordain women. Lay theologians, men and women, now outnumber priest theologians, but have little "standing" in the church outside of academia. Far-reaching agreements on theological issues have been made between Roman Catholicism and Anglicanism and Lutheranism, but the practical consequences (e.g., shared Eucharists) are nil. It is against this background that David Power, the doyen of sacramental theologians in North America, has written a magisterial work on the mission, ministry, and order of the church that is historically comprehensive, theologically progressive, ecumenically and globally focused, and practical in its prescriptions.
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