Not exact matches
Last time I discussed Father Michael Baxter's Pro
Ecclesia article in
which he excoriates theologians and historians who suggest a too - neat fit between Catholicism and the American Way of Life.
Then he will head to the Mater
Ecclesiae (Mother of the Church) building,
which formerly housed a cloistered convent in the Vatican gardens.
Which IMO, just confirms that the church is not the
ecclesia that Yeshua Bar Yoseph is building.
The apostolic constitution Ex Corde
Ecclesiae (ECE), «From the Heart of the Church,»
which Pope John Paul II issued in 1990, was meant to articulate the relationship between higher education, faith, Christian....
The apostolic constitution Ex Corde
Ecclesiae (ECE), «From the Heart of the Church,»
which Pope John Paul II issued in 1990, was meant to articulate the relationship between higher education, faith, Christian culture, and the Roman Catholic Church.
«Following a request for information, the Catholic Bishops» Conference of England and Wales submitted a dubium (a query) to the Pontifical Commission
Ecclesia Dei,
which confirmed that in the Roman Rite, whichever Form of the liturgy is being celebrated, the Holydays of Obligation are held in common.
Mark Greaves has written an article for this week's Catholic Herald («Bishops insist on uniformity for Masses on Holy Days») in
which he quotes «an official» from
Ecclesia Deiwho dutifully says of traditionalists «They're obliged to keep to the Holy Days that have been agreed upon» but then goes on to say that there is «no problem» with them also celebrating them during the week.»
But all affirm the maxim extra
ecclesia nulla salus — at least to the extent that one must have heard the preaching of the gospel or read the Bible, both of
which are impossible without the Church.
That, of course, is also the proposal of the apostolic constitution on Catholic higher education, Ex Corde
Ecclesiae (From the Heart of the Church),
which Coughlan does not mention.
Farley describes existence
which is specifically Christian as a special form of co-intending called
ecclesia, a redemptive co-intending
which leads us away from idolatry and flight, to freedom from self - securing and to obligation and to obligation toward one other.
As the Mystical Body of Christ in
which truth and grace dwell, the
ecclesia represents the thread of transcendent meaning that runs through the moments of time.
[3] This doctrine was later given pride of place in the Lutheran ecclesial communities for Luther himself said that it was the «articulus stantis et cadentis
ecclesiae» (article by
which the Church stands or falls).
The claim that «justification by faith alone» is the articulus stantis et cadentis
ecclesiae (the doctrine by
which the Church stands or falls) is a distinctly minority position among Protestants who call themselves evangelicals.
Which when it comes to his
ecclesia Jesus clearly taught against hierarchy, position titles, and using spiritual gifts to make money his teaching on those topics was the antithesis of power and commercialization of relationship with God.
Foreseeing in 1859 some of the dangers
which were to overtake Protestantism in the latter part of the nineteenth century a conservative Unitarian, Henry W. Bellows, urged upon his fellows a rediscovery of the
ecclesia of the Scriptures.
To make this point, Pope Francis appeals here in this address and elsewhere to John XXIII's words at Vatican II, Gaudet Mater
Ecclesia: «For the deposit of faith, the truths contained in our sacred teaching, are one thing; the mode in
which they are expressed, but with the same meaning and the same judgment [eodem sensu eademque sententia], is another thing.»
I call this the task of covenant publicity, for
which we can draw on the ancient traditions of covenant that underlie modern federalism as well as on the ideas of council, republic and
ecclesia.
I agree with Jeremy that
Ecclesia (The Assembly) is the «body of believers» not the «building in
which they assemble.»
Is there a sense in
which evangelicals, too, can speak of Mary as mater
ecclesiae?
Carl Braaten, one of the key figures in the «evangelical catholic» movement and founder of the journals Dialog and Pro
Ecclesia, recently wrote an open letter to the ELCA's presiding bishop in
which he cited some of these conversions and lamented a «brain drain» in the church.