Catholic Church

Perutusan kepada Bangsa-Bangsa sudah mati. Ke-mati-an ini menjadi pertanyaan mendalam bagi para misionaris dan para pewarta misi awam mengenai identitas mereka sebagai perpanjangan tangan Kristus. Apabila melihat jauh ke belakang, para misionaris telah berlari cukup jauh dari masa-masa perutusan misioner zaman Bahari hingga saat ini, di mana perutusan kepada mereka yang belum beriman menjadi sasaran utama pertobatan iman akan Kristus.

Karya misi evangelisasi kepada mereka yang belum mengenal Kristus menjadi perbincangan yang cukup mendalam dan terus mengalami pembaharuan makna sesuai dengan konteks zaman yang ada. Perutusan (missio-Latin) yang diwariskan oleh Yesus pada mulanya adalah sebuah gagasan

Si rintraccia la chiave del pensiero e della prassi pastorale di papa Francesco nella “mistica” proposta in filigrana nella Esortazione apostolica Evangelii gaudium (2013). Essa consta di profonda spiritualità  cristocentrica, radicata nella contemplazione di Gesù, rivelatore  dell’amore divino incarnato per ogni uomo, e che vuole essere assimilato e condiviso per espandersi in mezzo al popolo in una mistica del vivere insieme e della fraternità. Temi ignaziani e francescani si intrecciano con note tipicamente latinoamericane, ma l’ispirazione decisiva è unica: il Vangelo.

The key to the thought and pastoral praxis of Pope Francis is to be found in the “mysticism” which runs through the Apostolic Exhortation Evangelii gaudium (2013). This mysticism consists in a deep Christocentric spirituality, rooted in the contemplation of Jesus, revealer of God’s love for every human being. Divine love seeks to be assimilated and shared, spreading forth among people through a mysticism of shared life and fraternity. Ignatian and Franciscan themes combine with characteristically Latin American emphases (cp. the stress on the “People” of God); the decisive inspiration however is the very Gospel itself.

Keywords: Pope Francis; Evangelii gaudium; Franciscan and Ignatian mysticism; contemplation of Christ; Communion.

В данной публикации впервые представлен перевод на русский язык первой книги Кодекса канонического права Католической церкви, принятого в 1917 г. и вступившего в силу в 1918 г. Так называемый «кодекс Пия – Бенедикта», хотя и замененный в практике церкви новым кодексом 1983 г., остается важнейшим источником по истории развития канонического права Католической церкви в Новое время. Именно он представляет собой первый опыт всецелой правовой кодификации, от которого отталкивалось развитие церковного права в течение всего ΧΧ в. До публикации кодекса в 1917 г. каноническое право Латинской церкви было рассредоточено по целому ряду источников, созданных в разные периоды церковной истории. Ко времени созыва I Ватиканского собора (8 декабря 1869 – 20 октября 1870 г.) папой Пием IX (16 июня 1846 – 7 февраля 1878 г.) для многих в церкви была очевидна необходимость кодификации существовавшего огромного и неорганизованного массива церковных законов, зачастую противоречащих друг другу, что порождало проблемы как для церковных властей, так и для канонистов. Призывы к кодификации латинского канонического права, озвученные в преддверии и на самом соборе, были услышаны Святым Престолом, хотя непосредственная работа по созданию первого полноценного кодекса канонического права началась лишь через 34 года после приостановки работы собора, в понтификат Пия X (4 августа 1903 – 20 августа 1914 г.). Во вступительной статье анализируются основные этапы развития канонического права Католической церкви, история создания кодекса, дискуссии, развернувшиеся в ΧΙΧ в. в среде канонистов по поводу самой необходимости кодификации, а также влияние, оказанное кодексом на развитие Канонического права в ΧΧ в.

This publication presents the very first Russian translation of the First Book of the first official comprehensive Code of Latin canon law. The Code was promulgated on 27 May, 1917, and took legal effect on 19 May 1918. Although replaced in the practice of the Church with the new Code of 1983, the so-called “Pio-Benedictine Code” remains the most important source for the history of the development of canon law of the Catholic Church in the Modern era. It represents the first experience of a full-scale legal codification, on which the development of Catholic ecclesiastical law was based throughout the 20th century. Prior to the promulgation of the Code in 1917, the canon law of the Latin Church was dispersed over a number of sources created in different periods of church history. By the time of the convocation of the First Vatican Council (December 8, 1869 – October 20, 1870) by Pope Pius IX (June 16, 1846 – February 7, 1878), it was obvious to many in the Church that there was an urgent need to codify the vast and unorganised mass of ecclesiastical laws that were presenting all sorts of challenges to both church authorities and canonists. Calls for the codification of Latin canon law, voiced in the run-up to and at the Council itself, were heard by the Holy See, although direct work on the creation of the first full-fledged Code of canon law began only 34 years after the Council’s adjournment, in the pontificate of Pius X (August 4, 1903 – August 20, 1914). The introductory article analyses the main stages of the development of canon law of the Catholic Church, the history of the creation of the Code, the discussions that unfolded in the 19th century among canonists as to the very need for codification, as well as the impact of the Code on the development of Canon law in the 20th century.

The research that is presented examines the political phenomenon represented by the Neocatechumenal Way, a self-entitled movement of a Christian initiative that emerged onto the ecclesiastical scene during the 1960s and which, according to one of its founders, the artist Francisco Gomes-Argüello, is currently present in more than a hundred countries. The scope of the analysis was limited to the project of rescuing primitive Christianity, as presented by the group, and to the intent of forming a new Christendom as identified by the movement’s discourse - a situation that ends up generating a paradoxical reality.

The ongoing global Covid-19 pandemic is one of the significant challenges the world has ever faced in the last 20 and more centuries. The coronavirus, which is tiny and unseen with the humans' naked eyes, has crushed and ravaged the world and put the latter on war footing to respond to this deadly situation. This extreme state of affairs has left humans' life and their faith in science and technology, such as machinery, equipment, technical know-how, and medicines, to reexamine the idea of human development, progress, and life itself. In such a circumstance, Christian faith, church, and theology have to revisit and reflect on the Word of God to discover life's meanings, mission, and praxis to uplift the spirit of the world, church and faith holistically. Hence, the community of faith should respond sincerely to the current pandemic to make itself relevant to the world now and then and be faithful to the Gospel. For this purpose, the study undertaken is explorative and community-based action-oriented one seeking life's reorientation and commitment.

En el siglo XVI, desde el Arzobispado de Lima comenzó a crearse un modelo de gobierno eclesiástico metropolitano que brindara un claro camino a seguir a las nacientes diócesis de la provincia eclesiástica del Perú. En parte esto fue modelándose a partir de los concilios provinciales celebrados en la Ciudad de los Reyes, y más aún luego de la recepción del concilio de Trento. Con Toribio de Mogrovejo a la cabeza del arzobispado de Lima, se reforzaron las estructuras eclesiásticas bajo el liderazgo de los obispos, figuras claves de la reforma tridentina y el gobierno de la Iglesia Universal. Mogrovejo siguió pormenorizadamente los lineamientos del tridentino, lo que queda manifiesto por la fluida comunicación que durante su gobierno mantuvo con la Santa Sede presentando informaciones y dudas de aplicación de derecho canónico para su provincia con el fin de reforzar su gobierno metropolitano y su jurisdicción episcopal.

This is an overview of the available multi-disciplinary data on the history of “hemiolic” musical modes that use a melodic interval of the augmented second (e.g., Arabic and Turkish Hijaz). Such modes are extremely popular in Mediterranean, Balkan, and Central Asian countries, and originate from the Ancient Greek chromatic and enharmonic genera. Hemiolic modes form a special type of tonality – “Phrygian” – forming the “Dominant keys” as opposed to the “Tonic keys” of the Western classical music tradition. Hence, the vast area from Spain to India should be regarded as home to the hemiolic "Mediterranean tonality", in contrast to the Western tonality that is based on the diatonic system, expanded into the chromatic system through the course of its historic development. The structural, aesthetic and semantic differences between the Western and Mediterranean tonalities reflect the growing divergence between the Western and Eastern cultures of thought, which in turn seems to be fueled by the cultural opposition of Western Christian and Islamic ideologies.

Catholic Servant (July 2015): 8.  In this Q & A column I address how to think about the disappointments in the Catholic Church that stem from failures and sins of bishops and popes as well as lay people. I note that this has been a feature of Christian life from the beginning and suggest a reason as to why God allows it.

Church membership affords a sense of belonging. However, does a sense of belonging affect membership in the Church? The aim of this essay is to show how the Church, which Augustine identifies with the image of God in the Expositions on the Psalms, offers a model to capture dislocated belonging. We proceed by first succinctly elucidating the intimate link between Church membership and salvation (§ 1. Saving Belonging), which raises the challenge of thinking about belonging in the Church independently of baptism and salvation, specifically in the Expositions on the Psalms. Accordingly, we then show that sensing constitutes belonging for Augustine (§ 2. Sensing Belonging) and that suffering is the framework of the Church as the Whole Christ in the Expositions on the Psalms (§ 3. Suffering Belonging). In closing, the Church as the image of God is presented as a model to describe the process of dislocated belonging as becoming (§ 4. Belonging as Becoming). In short, Augustine construes Church membership as the dynamic belonging of images of the Trinity (humanity), through the perfect divine image (Christ), within the wholesome image of God (the Church). Thus, sensing dislocated belonging affects membership in the Church.

Аннотация
В настоящей статье рассматриваются особенности взаимоотношений государства и
православной церкви в столице и заморских владениях Венецианской республики в конце XVI
— XVII вв. Обзор истории государственно-конфессиональных отношений с православными
начинается с греческой общины столицы, история которой наиболее подробно освещена
источниками. Сам характер контактов столичных греков с духовными и светскими властями
был более целостным, чем на периферии, и следовал некоей причинно-следственной логике, из
которой исходили все стороны диалога. Религиозная же политика Венеции в заморских
колониях отличалась пестротой и неоднородностью в разные эпохи и на разных территориях.
Данные связи, обусловленные множеством факторов и обстоятельств (позиция папства,
положение православных в Османской империи и др.), казалось бы, были подчинены логике
сиюминутных интересов, ради которых обе стороны либо шли на взаимные уступки, либо
(явно или неявно) диктовали друг другу свои условия. Однако, насколько мы можем судить
по дошедшим до нашего времени документам, этот сложный диалог мог состояться лишь
благодаря тому, что его участников объединяла культурная матрица, которая позволяла найти
общий язык и пройти многовековой совместный путь среди отнюдь не простых обстоятельств
жизни итальянского Средневековья и раннего Нового времени. Взаимообогащение культур и
духовных традиций венецианцев и греков явилось не только частью византийского периода
истории Венеции — оно продолжилось в течение всей эпохи совместного проживания
венецианцев и греков в столице и в заморских колониях республики.
Ключевые слова: Венеция, Stato da Mar, православная церковь, государственно-церковные
отношения, Крит, Ионические острова, юрисдикционализм, Церковь Венеции

This article focuses on the work Politica e religione nella persona, parole ed azioni di Giesù Cristo (1706-1707) by Giovanni Battista Comazzi, an emissary of the last duke of Mantua at the court of Vienna. Comazzi examined the actions and teachings of Christ described in the Gospel of John as a source for political guidance. The research reveals an attempt to establish an exegetical basis for challenging ecclesiastical interference, asserting the primacy of politics and advocating a poor and exemplary Church. Censored by the Holy Office, the work was ultimately framed within the clash between the papacy and the Empire.